THE JOY OF SUFFERING: CATHOLIC SUNDAY SCRIPTURE REFLECTIONS: 24TH SUNDAY IN ORDINARY TIME, CYCLE B, 2021

THE JOY OF SUFFERING

The joy of suffering in the Christian way of living is total submission to do the will of God. The suffering of a Christian is never a curse, punishment from God. Nor it is due to his sinfulness or as a result of the carelessness of God. God is not stoic or sadist when it comes to our suffering. Instead, our sufferings are proofs of his love, grace and redemption to do his holy will.

In general, life has a lot of challenges for us. It could be health, financial, relational, marital, familial, or security challenges. They leave us to worry and perturb. As much as the majority of our challenges are man-made difficulties. They form part and parcel of our lives, and they are our crosses and sufferings.

We cannot run from them, but we can embrace them with grace and patience. Changing what we can change, accepting what we cannot change. The Christian life of doing the will of God invites us to embrace our daily suffering with a sense of silence martyrdom.

This is the only way our Christian suffering can lead to glory and the greatest good of serving God and brothers and sisters. There is a sacrifice that comes with wanting to serve God and our brothers and sisters. It is embracing daily sufferings, especially when it comes to doing the will of God.

OUR THEME

The readings of this Sunday encourage us to embrace our crosses as living sacrifices to God. In other words, our Christian sufferings are congruent with doing the will of God. They do not only purify us but also prepare us for glory.

We are assured that the sufferings of the innocents do not go without the recompense of God. That is, our quiet personal sufferings are moments of glory. God always vindicates the innocent who suffers unjustly due to his Christian commitment to the truth, justice and love.

Our gospel passage of today helps us to understand the knowledge of who Christ is. And this knowledge will make it easier for us to accept our own suffering. It helps us to embrace the cross as a pathway to the crown of glory. Equally, the knowledge of who Christ is and the acceptance of his Messianic nature will help us to sacrifice our lives. Especially for our poor and suffering brothers and sisters without counting the cost.

The readings correct the ascription of the messianic nature of Jesus Christ and perhaps what it entails for Christians. Sufferings, pains and sacrifices are part and parcel of our fulfilling the will of God and our earthly mission as Christians.

A convincing knowledge of Christ will also lead to the Christian science of loving others with concrete actions and not wishful thoughts and beautiful words to soothe them.

The readings of this Sunday invite us to seek the full knowledge of Christ to follow with total conviction. Even when following him implies crosses, pains and sufferings. In the same way, knowledge of Christ leads to living out authentic Christian life of loving and caring for others.

True love and care are not based on mere thoughts and words but concrete living action of love. Where all is sacrificed for the love and sake of Christ.

FIRST READING: ISAIAH 50:5-9

It is a reading from the song of the suffering servant of God that prefigures that person and mission of Christ. It is the prophecy of Isaiah that describes the most vivid passion and sacrifice of Christ. 

It is a poem or a song of the suffering servant who did not object or react to the injustice and cruel pains inflicted upon him. Instead, he consciously and quietly entrusts his innocence to God, who will not only protect him but save him shame and damnation.

It is also God who justifies and vindicates all charges, accusations and humiliations against the suffering servant. This is based on his solid relationship with God. The song of the suffering servant of God also relates to our Christian experiences and sufferings. On account of our relationship also in God who saves us.

THE SUFFERING SERVANT OF GOD

The Prophecy of Isaiah related to us how contended the suffering servant of God was with suffering: the crushing, prickling, insults and spittle. He was sure that for his belief in God. He e will not be put to shame or disgrace. And so we are too, as Christians, must receive with patient and calmness all classes of suffering in life.

He was unjustly maltreated, yet amid all these trusts firmly in God. This we are encouraged to do when we are unfairly treated in life.

He embraced the lot the Lord has marked out from him, knowing and trusting he shall be put to shame. We must willingly accept our suffering for the sake of the Kingdom, especially when we stand for the truth and Christian principles we are convinced of.

The suffering servant was not due to his sins or any wrongdoing but the wickedness of men. In the same light, most of our human suffering is because of the wickedness and injustice of the evil ones.

The ability of the suffering servant to accept all kinds of sufferings, hardships and humiliations without whining and complaining is not stoicism or defeatism. It is a humble submission to God, the Just One who has power and authority to acquit anyone of wrongdoing and evil.

OUR SUFFERING LIKE THE SUFFERING SERVANT OF GOD

So, the question is: should Christians defend themselves against evil and injustice? Should they stand for their rights when persecuted and treated harshly? The answer is yes. However, sometimes their testimony to the Christian life must come to silence or quiet suffering.

Especially when the structure of evil and injustice is so profound, intertwined and connected that there seems to be hopelessness at all sides. Such a moment, our effort to fight will not only be fruitless but provoke more pains and sufferings.

Hence, moments like this call us to a deep trust in God. It was not the case of evil winning. It was a simple resignation to God. The Almighty God is capable of delivering us from the crutches of evil. Even when all hope seems to be lost. Or when the evil plot and lies of the powerful appear to be stronger than the truth. And more resounding than our goodness and nobility.

God is not defeated by the suffering of the just and faithful servant. Our sufferings sometimes may not be justified by God. We may never be acquittal from sufferings, pains and humiliations. It does mean God does not care or indifferent to our innocent suffering in the face of God. 

No. sometimes our sufferings are occasions for stronger testimony to God. They may be our submission to the will of God. They may be the way of God preparing and leading us to greater glory. They may be how we are purified of our personal sins and imperfection.

WHY WE SHOULD SUFFER SOMETIMES

And it could be a simple of God teaching us to learn more empathy or sympathy for those who have gone through all classes of human sufferings. St Paul attested to this: He comforts us whenever we suffer. That is why whenever other people suffer, we can help them by using the same comfort we have received from God.

If there is any lesson, we understand clearly from the passage of the suffering servant of God. It is the fact that there is joy in suffering innocently in the Lord. This is because God himself will be our defender and our righteousness amid sufferings.

PSALM 116

In the Psalm, the psalmist invites us to be sure that, even if we die through pains and suffering for the Lord. We shall walk in the presence of the Lord, in the land of the living. This is our justification for all the earthly sufferings and troubles we went through for the sake of God.

It is really comforting and consoling knowing that our sufferings are not in vain. With God, there is a recompensation of eternal life. The psalmist acknowledges that God is aware of everything that happens to us in life. He knows and sees our cry, tears, fears, sorrow, anguish and distress and the threat of death.

At the same time, he assures us that God will always intervene in our situations to deliver and save us from all evil. God is faithful and committed to just for the just, righteous and innocents, who suffer injustice and hardship in the hands of the wicked.

SECOND READING: JAMES 2:14-18

The Letter of St James today touches on one of the core principles of the Christian life and practice. That is, faith without good works is dead. The morals of the Christian life in Christ Jesus is that it is a living faith. Therefore, it must be translated into concrete and living actions that help, save and transform lives.

By implication, it means the Christian faith and life are not just wishful, loving, prayerful thoughts or beautiful or intellectual biblical homilies or encouraging words. It is in a practical living action of Christians to love, care and sacrifice for the betterment of others.

St James challenges the dichotomy of faith or belief and action in the Christian Church and the lives of Christians. From the reading, it is obvious there is wide disparities between the faith of the Christian and the action of the Christian.

WHAT IS THE CHRISTIAN FAITH?

Faith is that supernatural gift from God that makes have confidence and trust in God or the divine teaching of religion or Church or Sect. Faith includes belief in what is invisible to human perception. For example, the belief in a Trinitarian God of three Divine Persons: Father, Son and Holy Spirit.

The Christian faith is the belief in Jesus Christ and his divine teachings about God through the Christian Church on earth. The Christian life can be lived through: pray daily, reading the Holy Bible, participate in the sacraments, obey the moral law, and accept the teachings of Christ and his Holy Church.

Faith is not just going to Church or bible classes or group meetings. It is not only meetings of endless planning and deliberations. It is not just sound theological interpretations of the Holy Bible, the Sacred Tradition of the Christian Church or doctrinal teachings about God and Jesus Christ.

Faith is not also beautiful or colourful liturgical celebrations or emotional expressions to God in prayers, rites or rituals. It is not good enough for a Christian to remain at the level of intellectual faith, doctrines or rules and regulations. It must be translated into living concrete actions that help others in need. Christian practical virtues that save lives and transform them as well.

WHAT IS FAITH IN CHRISTIAN ACTIONS?

Faith in action is the practical Christian living that puts our loving Christian thoughts and beautiful Christian words into concrete living Christian testimonies. Christian works of mercy that help to save and transform others. This is the Christian virtue of living out in concrete actions the Christian principles of love Christ lived and left for us to follow. 

Invariably, for Christ and St James, Faith in action is living out the beatitudes and serving others (Mt 5:1-12 & Mt 25:31-46). That is the corporal and spiritual works of mercy. It is not lips or eye service to the poor and the needy.

Faith in action is not the charity of picturing or capturing videos for social media when giving to the poor. It is the spiritual consciousness of God that translates our thoughts, words and actions into genuine concern, care and love for the less privileged.

FAITH AND ACTION IN CHRIST JESUS

For James, a Christian cannot be a person of either faith or works. He has to be both. That is a person of faith and works through practical actions in Christ Jesus. Therefore, faith in action is what marks the Christian life in Christ Jesus.

• It is not just waking up in the morning and asking God for your daily bread but also taking all possible humanly measures to work for daily bread.

• It is not praying and wishing for a better life, and God intervention is your life situation. It is also in learning or studying for the future, learning and doing manual crafts or learning a trade for sustenance.

• It is not just long prayers for a miracle to happen out of the blue to win a lottery. It is also the buying a lottery ticket after praying.

• It is not loving thought to help the poor or wordy praying in Churches for God to end hunger and starvation. It is also in concrete action to give or share even the little we have with the less-privileged or the poor.

• It is not just to have crusades, conferences and synods on peace, justice, and end of the war, hatred, racial discrimination in the world. It is also the sincere practice of justice in our hearts. That influences our thoughts, words and actions towards others.

• It is not just going to the Church or belonging to pious groups or associations in the religious communities. It is in the living out of authentic Christian principles in the light of the life and teachings of Jesus Christ.

• It is not just in being a Christian, a religious leader or person, a pastor or a priest with clerical wears or societal uniforms to show external piousness of faith. It is how, as a Christian or a pastor, you treat others by thoughts, words and actions in the privacy of our daily interactions with them.

• Christian faith is not how many monetary offerings or tithes you give or donate to the Church. Or financial contribution you make to religious cause publicly. It is also how well you care for those around you or in your life: parents, children, spouse or the less-privileged in private. 

• It is not about twenty-four hours in the Church, fasting and praying or sowing with monetary donations to Churches and men of God. It is about working, learning a trade or handiwork and investing in businesses, family and yourself.

• It is not about the labourers deserve his wages using pastoral or priestly privilege to impoverish the flock of God insensitively. It is being considerate to the suffering masses in our Christian communities and feeling their pains and sufferings. As well as empathically striving to help to alleviate them.

•  It is faith in action that takes into consideration that excessive financial burden place on the faithful. Faith in action helps us know that to live luxurious lifestyles as pastors or priests is mortal evil.

For James, therefore, faith in action is not only against negligence or indifference to the poor, the needy or the less-privileged. It is also pastoral abuse, use, manipulation of them to our benefits or interests.

In general, our Christian feelings of empathy or sympathy and compassion is not enough. They have to become something: efforts, toils, disciplines, and sacrifices that practical touch and save a life. Hence, for James, there is nothing more dangerous than repeated experiencing a religious emotion. With a zero or a little effort or attempt to put it into action.

THE GOSPEL: MARK 8:27-35

The most fundamental fact of the gospel is that without the knowledge of who Christ is. We cannot follow or commit ourselves to him. Especially our commitments to God through the crosses and sacrifices. Logically in life, we cannot follow someone we do not know too well. It is both risky and a disaster to do that.

The gospel passage presents us a crucial t moment of a pulse by Jesus to evaluate his mission. And how he was perceived by the people and his own disciples. This moment of auto-evaluation is crucial as he draws close to the end of his early ministry.

First, he asked them what the people thought of him. When he enquires whom do people say I am? There was a chorus of answers from the disciples about the opinion of the people on Christ. They answered, some say John the Baptist; and others, Elijah; and still others, one of the prophets.

THE GREAT DIVINE DISCOVERY

Then came the moment of breathless silence. When Jesus asked the second question, only this time to his intimate friends and companions. But who do you say that I am? They were caught off guard by the question. The Evangelist Matthew gave a better picture of this unexpected probing question to the disciples. According to Matthew 16:16, Simon Peter spoke up and said, You are the Anointed One, the Son of the living God!

This demonstrated that there was a moment of silence and caution from the disciples. As they were wondering how to answer or reply to Christ. Jesus Christ also confirmed and testified this divine disclosure. That was the Spirit God who revealed this hidden mystery or knowledge to Peter.

IMPLICATIONS OF THE PASSAGE AND PROFOUND KNOWLEDGE OF CHRIST

• For Christ, self-evaluation or assessment is fundamental to living an authentic and worthy life. In other words, for one to live a meaningful and purposeful he must be in touch with himself and the reality around him.

• Socrates once said An unexamined life is not worth living. This is an indisputable fact. Hence, no Christian can live out Christian principles without constant self-evaluation of his life.

• Whatever the people or his disciples might be thinking, Christ knew for sure that ahead lay an inescapable cross. In essence, the question and the revelation were not for Christ but his followers.

• They must have full knowledge of who he is and his mission. If not, it will be hard to commit to him and his cause through the cross.

• However, the answer of Peter gave Christ a profound hope that is salvation project for us what on the right course. Hence, he was more comfortable entrusting the power and authority in heaven and on earth to Peter and his Church.

• Equally, he was more at peace to announce freely about his mission of suffering, passion, death and resurrection to save mankind. Though this does not go well with his disciples, especially Peter, who just professed Him the Christ and the Son of a living God.

THE JEWISH IDEAS OF THE MESSIAH

From time immemorial, the Jews saw themselves as chosen people blessed by God to occupy a special place in the world with the call of the ancestor Abraham.

This road to greatness what hurtled by slavery in Egypt for four hundred years. However, it gains momentum with their liberation by Moses and journey through the desert to the Promised Land.

With the establishment of the nationhood of Israel and later its dynasty, this hope was renewed as they looked forward to achieving that position by what might be called natural means.

Hence, they always regarded the greatest days in their history as the days of David. And they dreamed of a day when there would arise another king of the line David. A king who would make them great in righteousness and power. (Isa.9:7; Isa.11:1; Jer.22:4; Jer.23:5; Jer.30:9.)

THE DITCH DREAM OF ISRAEL

Unfortunately, this dream of greatness would never be achieved by natural means. Their mixtures with the people of the land they came to occupy. And their imitation of them to the point of abandoning the God of the Fathers had grievous consequences.

This brought them disasters and endless sufferings with a ditch dream forever. The ten tribes were carried off to Assyria and lost forever. The Babylonians conquered Jerusalem and carried the Jews away captive.

After the Assyrians domination, then came the Persians as their masters. Followed by the Greeks and later the Romans. So far, the Jewish has not known anything but dominion for centuries. The Jews never even knew what it was to be completely free and independent.

THE MESSIANIC HOPE

These endless subjugations by different world powers renewed in them the idea and hope of a great king of the line of David. One who will come to save them the imperial powers that oppressed them. The Messiah will come to save them their shame and humiliation.

They began to dream of a day when God would intervene in their history and achieve through supernatural means that natural means could never achieve. They looked for divine power to do what human power was helpless to do.

This is how the Messianic hope or expectation was born. A hope different prophets attested at several instances of their exile or slavery under imperials powers.

THE APOCALYPTICAL BOOKS

These prophecies were accompanied by series of apocalyptical writings in between the Testaments of the Holy Scriptures. These books or writing are filled with the unveilings of the future. When God will intervene in their history and make them a great nation.

• The books also talked about the different signs of the time to indicate the coming of the Messiah.

• Before the Messiah came, there would be a time of terrible tribulation.

• Into this chaos, there would come Elijah as the forerunner and herald of the Messiah.

• Then there would enter the Messiah. The word Messiah and the word Christ mean the same thing. Messiah is the Hebrew term for the Anointed One, while Christ is in Greek.

• The nations would ally themselves and gather themselves together against the champion of God. The Messiah will be the most destructive conqueror in history, smashing his enemies into utter extinction.

• There would follow the renovation of Jerusalem. Sometimes this was thought of as the purification of the existing city. More often, it was thought of as the coming down of the New Jerusalem from heaven.

• The Jews who were dispersed all over the world would be gathered into the city of New Jerusalem. A nationalistic element that is dominant is at the centre of the Jewish new world.

• Palestine would be the centre of the world and the rest of the world subject to it. All the nations would be subdued. Sometimes, this subjugation is seen as a peaceful establishment of the reign of God.

• Finally, there would come the new age of peace and goodness, which would last forever.

The Jewish belief in the time of Jesus is that the Messiah and the work of the Messiah will set the dawn of the new age. These are the Messianic ideas that were in the minds of men when Jesus came. There would be violent, nationalistic, destructive, and vengefulness, and in the end, the perfect reign of God would also be established.

CHRIST MESSIAHSHIP

Christ knew this was the mentality of the people of Israel and his disciples too. There was no room for a cross, and there was little room for suffering love in a picture. No wonder he had to re-educate his disciples in the meaning of Messiahship. 

Therefore, when Jesus connected the Messiahship with suffering, rejection, and death. He was making statements that were to the disciples both incredible and incomprehensible. All their lives, they had thought of the Messiah in terms of irresistible conquest.

The Messiah is the suffering servant of God who will suffer and die. This created a sense of disbelief and panic, and their faith was set on edge. That is why Peter so violently protested. To him, the whole thing was impossible.

WHY DID JESUS SO STERNLY REBUKE PETER?

In the gospel of Matthew, after the confession of Peter of Jesus as the Christ and Son of God. Jesus gave Peter all the powers and authorities in heaven and on earth. He holds the key to declare against the mission of Christ.

He was putting into words the very temptations which were assailing Jesus. Jesus did not want to die. He knew that he had powers which he could use for conquest.

At this moment, Christ was refighting the battle of temptations in the wilderness. This was the devil tempting him again to fall and worship him, to take his way instead of the way of God. At this point, Peter was a vehicle or medium for the devil to use against Jesus.

Hence, Christ had to rebuke Peter and said, Get behind me, Satan! For you are setting your mind not on divine things but human things.

It is a strange thing and sometimes a terrible thing that the tempter sometimes speaks to us in the voice of a well-meaning and trusted friend.

THE WAY OF THE DISCIPLE

Immediately after the protest of Peter, Jesus took advantage of the occasion to teach and declare to his disciples the cost of discipleship. It is only through the way of toil, tears, sweat, and blood. The path of daily cross and suffering

• The gospel passage Mk 8:34-35 is the heart and centre of the Christian faith. There can be no gain without pain, no crown without a cross and no glory without suffering. Two things stand out here:

• There is the almost startling honesty of Jesus. No one could ever say that he was induced to follow Jesus by false pretences. Jesus never sought to lure or bribe men to him by the offer of an easy way. He sought to challenge them. He did not offer men peace; he promised them to glory.

• Thus, Jesus tells all men to be ready to take up a cross for his sake. And be regarded as a criminal and to die for the sake of the gospel. The honesty of great leaders has always been one of their characteristics. It makes their subject give in all to defend their course. 

• There is the fact that Jesus never called on men to do or face anything, which he was not prepared to do and face himself. That indeed is the characteristic of the leader whom men will follow. He must lead through an exemplary lifestyle that breeds confidence, trust and commitment in his followers.

• Jesus was not the kind of leader who sat remote and played with the lives of men like expendable pawns. What he demanded that they should face, he, too, has ready suffered them. Jesus had a right to call on us to take up a cross, for Himself has first borne one. The same with the demand of Jesus for us to forgive from the heart those who wronged us. Because he did forgive his murderers from the heart.

• Finally, Jesus said of the man who would be his disciple, let him deny himself. This means that anyone who wants to be a disciple of Christ must say no to himself. He would refrain from his own natural love of ease and comfort.

DENYING OF ONESELF FOR THE SAKE OF CHRIST

He must also deny himself the attitudes of self-seeking and self-will. He must say no to the instincts and the desires. He has to constantly and renewably say yes to Christ always. Christ must be the only way, truth and life nothing more and nothing less.

For Christ, God gave us life to spend and not to keep. If we are so carefully in life thinking, first of ourselves and our own profit, ease, comfort, and security. Then, we are the most unfortunate people that ever lived, and we are not worthy of Him.

The very essence of life is in risking life and spending life. It is not for us to save, preserve, and hoard it.

WHO IS THE SUFFERING SERVANT OF GOD IN ISAIAH 53 AND WHO DO YOU SAY IS CHRIST?

These are the most fundamental questions we must ask ourselves as we reflect on the readings of Sunday. Is it not obviously evident that the suffering servant of God in Isaiah 53 could be the naked, hungry, homeless, destitute, poor and needy brother or sister. They are the ones St. James invited us to care for not by thoughtful wishes or words but by our practical actions.

Equally, whomever we conclude Christ is to us. May also define the poor, the needy, the less-privileged, and the brothers and sisters of the suffering. These are the ones Saint James challenges us today to care for and help through practical and concrete Christian actions.

The greatest challenge to us in the Christian life and faith testimony is to come to see and recognise the presence of Christ as the suffering servant of God in our suffering brothers and sisters. This is how we can also answer the question: whom do you say I am you personally?

FUNDAMENTAL QUESTIONS

• Who is Jesus Christ personally to you as Christian and personal? Is your knowledge of Christ only based on the Holy Bible, catechetical institutions, and Sunday schools or from what you heard your priests or pastors talk about Him?

• Do you have any further knowledge of Christ based on your personal spiritual experience with Him, the Father or the Holy Spirit?

• Do you know that without the profound knowledge of Christ, you cannot be committed to Him? Or be able to take up your cross and follow Him? Or even sacrifice or renounce yourself for Him?

• Your personal lack of knowledge of Christ could be a result of your ignorance of the Sacred Scripture? Is it not the ignorance of the Holy Bible also ignorance of Christ? His life, work, teaching and mission?

• In the month of the Bible, don’t you need “Lectio Divina” to be able to prayerfully and meditatively read, study and pray with the Word of God?

• Or can you either be a person of faith or person of action or works? Should not a Christian must be both: a person of faith and good works?

OUR PRAYER FOR THE WEEK

Lord Jesus Christ, knowing you as the Christ within us is the surest way of our Christian faith and commitment to follow You. Help us to understand that to be Christ does not mean alone the Anointed One of God in the glory of the resurrection. It also implies the Suffering One, who must accept pains, cross, and death to be the Redeeming Saviour of the World.

Christ may your invitation and challenge us to know who you are and to follow you on the way of sacrifice, suffering, pain and dying. Help us to understand and apply our knowledge of who you are to the concrete Christian life. And living faith in practical Christian actions to help our helpless, poor and needy brothers and sisters. Amen.