Placing oneself in the events of persecution

(Lk 21:12-19)

The course of history is a time in which God composes the confluence of our freedom and circumstances.

In such folds there is often a vector of life, an essential aspect, an ultimate fate, that escapes us.

But to the unmediated eye of the person of Faith, even abuse and even martyrdom are a gift.

In order to learn the important lessons of life, the believer ventures into what he is afraid to do, overcoming his fears.

The spousal and gratuitous love received places one in a condition of reciprocity, of an active desire to unite one's life with Christ - albeit in the paucity of our responses.

By continuing instead to complain about failures, dangers, calamities, everyone will see in us women like the others and ordinary men - and everything will end at this level.

We will not be on the other side.

At best we will try to escape the harshness, or we will end up seeking allies of circumstance (vv.14-15).

Lk intends to help his communities to bump up against worldly logic and place themselves in the events of persecution in a fervent manner.

Social anguish is not a fatality, but an opportunity for mission; a place of high Eucharistic witness (v.13).

The persecuted do not need external crutches, nor do they have to live in the anguish of collapse.

They have the task of being signs of the Kingdom of God, which gradually brings the distant and the usurpers themselves to a different awareness.

No one is the arbiter of reality and all are twigs subject to toppling, but in the humanising condition of the apostles an emotional independence shines through.

This happens because of the intimate, living sense of a Presence, and the reading of external events as an exceptional action of the Father who reveals himself.

In this mouldable magma of energy, unique paths emerge, unprecedented opportunities for growth... even in adversity.

An attitude without alibis or granitic certainties: with the sole conviction that everything will be put back into play [not through effort: through shifting one's gaze, simply].

Sacred and profane time come to coincide in a fervent covenant, which nestles and broods fruit even in moments of travail and paradox.

Here, the only resource needed is the spiritual strength to go all the way... in the other side's counter-senses.

Thus even the family or 'clan' to which one belongs must be led to a different world of convictions; not without lacerating contrasts (v.16).

The Torah itself obliged the denunciation of those unfaithful to the religion of the fathers - even close relatives - to the point of putting them to death (Deut 13:7-12) [in fact, just to designate the gravity of that kind of transgression].

The Announcement could only cause extreme divisions, and on basic issues such as success, or progress in this life - the vision of a new world, of the utopia of other and other people's needs.

Everything will seem to conspire and mock our ideal (v.17).

The reference to the Name alludes to the historical event of Jesus of Nazareth, with its load not only of ideal and explicit goodness, but also of denunciatory activity against the official institution and the false leaders who had put the God of the Exodus under hijacking.

Despite the interference, being misunderstood, slandered, ridiculed, blackmailed and hated... anchored in Christ we will experience that the stages of history and life proceed towards Hope.

God's 'protection' does not preserve from gloomy hues, nor from being harmed, but ensures that nothing is lost, not even a hair's breadth (v.18).

Even this spontaneous example that Jesus draws from nature - an echo of the conciliatory life dreamt for us by the Father - introduces us to the Happiness that makes one aware of existing in all personal reality.

Indeed, the expression shows the value of genuine, silent, unremarkable things, which nevertheless inhabit us - they are not 'shadows'. And we perceive them without effort or cerebral commitment.

In the time of momentous choices, of the emergency that seems to put everything in check - but wants to make us less artificial - this awareness can overturn our judgement of substance, of the small and the great.

Indeed, for the adventure of love there is no accounting or clamour.

It is in the Lord and in the insidious or summary reality the 'place' for each of us. Not without tears.

Yet we draw spiritual energy from the knowledge of Christ, from the sense of deep connection with Him and the reality even minute and varied, or fearful - always personal (v.18).

And (indeed) the hereafter is not imprecise.

One does not have to misrepresent oneself in order to have consent... least of all for the 'heaven' that conquers death.

The destiny of oneness does not go to ruin: it is precious and dear, as it is in nature.

One must glimpse its Beauty, future and already present.

Nor will it matter to place oneself above and in front: rather in the background, already rich and perfect, in the intimate sense of the fullness of being.

Thus we will not have to trample on each other (Lk 12:1)... even to meet Jesus."We are absolutely lost if we lack this particular individuality, the only thing we can truly call our own - and whose loss is also a loss for the whole world. It is most precious also because it is not universal'.

(Rabindranath Tagore)

Jesus warns us: we will not be able to count on unassailable friendships, nor on human powers lined up to defend the earthly plot.

Even he whom we thought close will scrutinise us with suspicion: the price of truth is always in the choice against the world of lies [even sacred, dated or ephemeral lies] all arrayed against.

Our story will not be like an easy novel with a happy ending.

But we will have a chance to witness in the present the most genuine ancient roots: that in every moment God calls, manifests Himself - and what appears to be failure becomes Food and the source of Life.

Obstinate only in the change of proportions, between stripping and elevation. In the opposition of the very criteria and foundations of thinking.

To internalise and live the message:

What kind of reading do you do, and how do you place yourself in the events of persecution? 

Are you aware that hindrances do not come out of desperation, but rather to free you from closure in stagnant cultural patterns (and not your own)?

On the other side of the world

Christians must therefore always be found on the 'other side' of the world, the side chosen by God: not persecutors, but persecuted; not arrogant, but meek; not sellers of smoke, but submissive to the truth; not impostors, but honest.

This fidelity to the style of Jesus - which is a style of hope - even unto death, would be called by the first Christians by a beautiful name: 'martyrdom', which means 'testimony'. There were many other possibilities, offered by the vocabulary: one could call it heroism, self-denial, self-sacrifice. Instead, the Christians of the first hour called it by a name that smells of discipleship. Martyrs do not live for themselves, they do not fight to affirm their ideas, and they accept that they must die only out of fidelity to the Gospel. Nor is martyrdom the supreme ideal of Christian life, because above it there is charity, that is, love of God and neighbour. The Apostle Paul says it very well in his hymn to charity, understood as love of God and neighbour. The Apostle Paul says it very well in the hymn to charity: "Though I give all my goods for food and deliver up my body to boast, yet have not charity, it profiteth me nothing" (1 Cor 13:3). The idea that suicide bombers can be called 'martyrs' is repugnant to Christians: there is nothing in their end that can be approximated to the attitude of God's children.

Sometimes, reading the stories of so many martyrs of yesterday and today - who are more numerous than the martyrs of earlier times - we are amazed at the fortitude with which they faced their trials. This fortitude is a sign of the great hope that animated them: the certain hope that nothing and no one could separate them from the love of God given to us in Jesus Christ (cf. Rom 8:38-39).

May God always give us the strength to be his witnesses. May he grant us to live Christian hope above all in the hidden martyrdom of doing our daily duties well and with love. Thank you.

(Pope Francis, General Audience 28 June 2017)