The Pope had soem very serious words for the clergy, which equally apply to all those who strive to be Christ's disciples. The entire address is well worth serious reading and reflection. Is it not true, and so many times, we - each one of us - falls short of manifesting compassion towards a suffering brother or sister? The world, with its incessant "self-fulfillment", its clamour for messianic materialism and consumerism strongly encourages us to "pass by" a suffering person. But this is not what Our Lord taught, nor what He did. "Come to me all ye who labour, and I shall give you rest...".
There were three responses to the cry of the blind man and today these three responses are also relevant. We can describe them with three phrases taken from the Gospel: “pass by”, “be quiet”, “take heart and get up”.
1. “They passed by”. Some of those who passed by did not even hear his shouting. They were with Jesus, they looked at Jesus, they wanted to hear him. But they were not listening. Passing by is the response of indifference, of avoiding other people’s problems because they do not affect us. It is not my problem. We do not hear them, we do not recognize them. Deafness. Here we have the temptation to see suffering as something natural, to take injustice for granted. And yes, there are people like that: I am here with God, with my consecrated life, chosen by God for ministry and yes, it is normal that there are those who are sick, poor, suffering, and it is so normal that I no longer notice the cry for help. To become accustomed. We say to ourselves, “This is nothing unusual; this were always like this, as long as it does not affect me”. It is the response born of a blind, closed heart, a heart which has lost the ability to be touched and hence the possibility to change. How many of us followers of Christ run the risk of losing our ability to be astonished, even with the Lord? That wonder we had on the first encounter seems to diminish, and it can happen to anyone. Indeed it happened to the first Pope: “Whom shall we go to Lord? You have the words of eternal life”. And then they betray him, they deny him, the wonder fades away. It happens when we get accustomed to things. The heart is blinded. A heart used to passing by without letting itself be touched; a life which passes from one thing to the next, without ever sinking roots in the lives of the people around us, simply because it is part of the elite who follow the Lord....
...You may say to me, “But those people in the Gospel were following the Master, they were busy listening to his words. They were intent on him.” I think that this is one of the most challenging things about Christian spirituality. The Evangelist John tells us, “How can you love God, whom you do not see, if you do not love your brother whom you do see?” (1 Jn 4:20). They believed that they were listening to the Master, but they also made their own interpretation, and the words of the Master are distilled by their blinded hearts. One of the great temptations we encounter on the path as we follow Jesus is to separate these two things, listening to God and listening to our brothers and sisters, both of which belong together. We need to be aware of this. The way we listen to God the Father is how we should listen to his faithful people. If we do not listen in the same way, with the same heart, then something has gone wrong.
To pass by, without hearing the pain of our people, without sinking roots in their lives and in their world, is like listening to the word of God without letting it take root and bear fruit in our hearts. Like a tree, a life without roots is one which withers and dies.
2. The second phrase: “Be quiet”. This is the second response to Bartimaeus’ cry: “Keep quiet, don’t bother us, leave us alone, for we are praying as a community, we are in heightened state of spirituality. Don’t bother us. Unlike the first response, this one hears, acknowledges, and makes contact with the cry of another person. It recognizes that he or she is there, but reacts simply by scolding. It is the bishops, priests, sisters, popes, who point their finger threateningly. In Argentina we say of teachers who point their fingers in this way: “This is like the teacher from the time of the Yrigoyen who used particularly strict methods”. And the poor faithful people of God, how often are they tested, either by the bad temper or the personal situation of a follower of Christ. It is the attitude of some leaders of God’s people; they continually scold others, hurl reproaches at them, tell them to be quiet. Please embrace them, listen to them, tell them that Jesus loves them. “No, you can’t do that”. “Madam, take your crying child out of the church as I am preaching”. As if the cries of a child were not a sublime homily.
This is the drama of the isolated consciousness, of those disciples who think that the life of Jesus is only for those who deserve it. There is an underlying contempt for the faithful people of God: “This blind man who has to interfere with everything, let him stay where he is”. They seem to believe there is only room for the “worthy”, for the “better people”, and little by little they separate themselves, become distinct, from the others. They have made their identity a badge of superiority. That identity which makes itself superior, is no longer proper to the pastor but rather to a foreman: “I made it here, now you wait in line”. Such persons no longer listen; they look, but they cannot see...
...They hear, but they don’t listen. They deliver a sermon, but look without seeing. The need to show that they are different has closed their heart. Their need to tell themselves, consciously or subconsciously, “I am not like that person, like those people”, not only cuts them off from the cry of their people, from their tears, but most of all from their reasons for rejoicing. Laughing with those who laugh, weeping with those who weep; all this is part of the mystery of a priestly heart and the heart of a consecrated person. Sometimes there are elite groups that are created by not listening and seeing, and we distance ourselves...
3. The third word: “Take heart and get up”. This is the third response. It is not so much a direct response to the cry of Bartimaeus as a reaction of people who saw how Jesus responded to the pleading of the blind beggar. In other words, those who gave no importance to the beggar, those who did not let him pass, or those who told him to be quiet… when they see Jesus’ reaction they change their attitude: “Get up, he is calling you”. In those who told him to take heart and get up, the beggar’s cry issued in a word, an invitation, a new and changed way of responding to God’s holy and faithful People.
Unlike those who simply passed by, the Gospel says that Jesus stopped and asked what was happening. “What is happening here?” “Who is making noise?” He stopped when someone cried out to him. Jesus singled him out from the nameless crowd and got involved in his life. And far from ordering him to keep quiet, he asked him, “Tell me, what do you want me to do for you?” Jesus didn’t have to show that he was different, somehow apart, and he didn’t give the beggar a sermon; he didn’t decide whether Bartimaeus was worthy or not before speaking to him. He simply asked him a question, looked at him and sought to come into his life, to share his lot. And by doing this he gradually restored the man’s lost dignity, the man who was on the side of the path and blind; Jesus included him. Far from looking down on him, Jesus was moved to identify with the man’s problems and thus to show the transforming power of mercy. There can be no compassion – and I mean compassion and not pity – without stopping. If you do not stop, you do not suffer with him, you do not have divine compassion....
...This is the logic of discipleship, it is what the Holy Spirit does with us and in us. We are witnesses of this. One day Jesus saw us on the side of the road, wallowing in our own pain and misery, our indifference. Each one knows his or her past. He did not close his ear to our cries. He stopped, drew near and asked what he could do for us. And thanks to many witnesses, who told us, “Take heart; get up”, gradually we experienced this merciful love, this transforming love, which enabled us to see the light. We are witnesses not of an ideology, of a recipe, of a particular theology. We are not witnesses of that. We are witnesses to the healing and merciful love of Jesus. We are witnesses of his working in the lives of our communities.
And this is the pedagogy of the Master, this is the pedagogy which God uses with his people. It leads us to passing from distracted zapping to the point where we can say to others: “Take heart; get up. The Master is calling you” (Mk 10:49). Not so that we can be special, not so that we can be better than others, not so that we can be God’s functionaries, but only because we are grateful witnesses to the mercy which changed us. When we live like this, there is joy and delight, and we can identify ourselves with the testimony given by the religious sister who made her own Saint Augustine’s counsel, “Sing and walk”. This is the joy that comes from witnessing to the mercy that transforms.
No comments:
Post a Comment