Reputation and obedience: crossroads of the Truth of Faith
(Mt 10:34-11:1)
We ask ourselves: what prevents growth? What conversely makes one intimate with the Father?
Carrying the Cross... in the sense of being a devoted and submissive son... or... "obedient" to one's Mission?
Christ wants new and free people.
The identification of the apostle is not with celebrities and people of social or ascetic prominence, but with the life of Jesus of Nazareth, the public rebel against official authorities, the friend of publicans and sinners (Mt 11:19) condemned for lack of conformity.
Only by pushing down and encountering the same rejection, here - from the proponents of sacred values - do we encounter God (v.40) in Freedom from all forms of conditioning, religious, affective, mental.
The believer is not recognised for heroic and magnificent deeds (vv.41-42), excellence and visibility of office, charisma and credit, weight and prestige - but in social choice.
It is a matter of an instinctive predilection towards the lower rank on the scale, even ecclesial; that which does not resist the Newness of God.
The missionary is not characterised by extraordinary qualities: he stands out in smallness (v.42).
He who appreciates only great things does not build the new Kingdom, because underneath he cultivates the old ideology of power, which he condemns with proclamations.
A comparison of the parallel texts in the Greek language of Mt 10:38 and Lk 14:27 (Jn 12:26) gives insight into the meaning of "taking up" or "lifting up the cross" for a disciple who relives Christ and expands him into human history.
The friend of Jesus takes up the honour.
Immersed in his Source of life, he achieves total self-giving - even in terms of public consideration.
After the court sentence, the condemned man was forced to carry the horizontal arm of the gallows on his shoulders.
It was the most harrowing moment, because it was one of utmost loneliness and perceived failure.
The hapless and already shamed man had to proceed to the place of crucifixion, passing between two wings of the crowd who, out of religious duty, mocked and battered the one deemed cursed by God.
Therefore, Jesus does not point out the Cross to his intimates in the corrupt sense of a necessary endurance of life's inevitable contrarieties, which then through forced exercise would chisel out souls more capable of coping [today we say: resilient].
Compared to the usual proposals of healthy exterior and interior discipline, the same for all and useful only to keep the situation (of other people's privilege) at bay, the Master is on the contrary suggesting a much more radical behaviour.
The Lord is pointing to an asceticism totally different from that of the many ancient beliefs, even inverted: the paradoxical appropriateness of chastisement and scourge [deviance from the God of religions] and the contemptuous rejection of public opinion.
The Father does not give any 'cross', nor are we obliged to accept it out of obedience or force majeure: the disciple 'takes it up' (v.38) in a non-passive manner, regardless of the credit he expects!
In short, the follower of Christ very often has to renounce reputation and every outward showcase of consent - even devout and in itself appropriate [such as that of teachers, countrymen and family members].
It is an essential, propulsive and diriment cue of the person of Faith. The striving for prestigious renown - kept to oneself - is totally incompatible, it spreads life without limit (not even for oneself).
He who is tied to his good reputation, to the roles, to the character to be played, to the job description, to the level he has acquired, will never resemble the Lord - and neither will he who does not dilute the tribal dimension of 'kinship' interest.
From the earliest times, the proclamation of the authentic Messiah created divisions: the "sword" of his Person (v.34) separated each person's affair from the world of values of the clan to which he belonged, or from the idea of respectability, even national respectability.
Today, the same thing happens where someone proclaims the Gospel as it is, and attempts to renew the jammed mechanisms of the fashionable Church, or of the habitual, outdated, hypocritical, faux-blue-blood Church in the territory. Charging itself with the cross of consequent mockery.
A very clear separation and cut, for the new unity: that which is the crossroads of Truth without duplicity.
We don't realise it, but milestones and intermediate stages absorbed through the influence of civilisation from outside are not really ours - despite the fact that this epidermal 'second brain' tends to invade our being.
Conformity on the side seems a refuge that attracts, but becomes only a den of flattery.
According to Chinese thought, in order to gain polish and escape a polluted and worn-out servility, the saints 'are taught by beasts the art of avoiding the harmful effects of domestication, which life in society imposes'.
Indeed: 'Domesticated animals die prematurely. And so do men, whom social conventions forbid to obey spontaneously the rhythm of universal life'.
"These conventions impose continuous, self-interested, exhausting activity [whereas it is appropriate] to alternate between periods of slow life and jubilation".
"The saint does not submit himself to retreat or fasting except in order to achieve, through ecstasy, to escape for long journeys. This liberation is prepared by life-giving games, which nature teaches".
"One trains oneself for the paradisiacal life by imitating the amusements of animals. In order to sanctify oneself, one must first brutalise oneself - meaning: learn from children, from beasts, from plants, the simple and joyful art of living only in view of life' [M. Granet, The Chinese Thought, Adelphi 2019, kindle pp. 6904-6909].
The suggestion of the past to perpetuate, the lace of narrow or glamorous judgements, and club ties, can rob us of hidden wealth, stealing the present and the future: this is the real mistake to avoid!
What matters is not to be cool or to copy the ancients, and to identify ourselves in order to be quiet and not make mistakes, but to renew ourselves in order to evolve, to grow, to expand, to amaze in a personal way.
Otherwise our awkward problems will always be the same - and there will be no exuberant Path nor Promised Land, but only a vicious circle of fantasies or regrets, and fake reassurances.
To live the Faith of the real moment - an adventure that does not give up and puts things in line - one cannot be a repeating schoolboy of the place, the time, or the day before.
If we are forced to remove or hide our authentic emotions from the homologising opinions of the 'best', we will vainly resemble them - dissipating the richness of the Vocation.
When the expert instead of helping to broaden the view imposes no character changes, the person does not regain his or her simplicity.
And life [even that spent most nobly, in the gift of self] sooner or later becomes a nightmare.
Enough of managers pretending to intervene with their conformisms and 'adequate' or inadequate lifestyles!
Managers not infrequently place under an asphyxiating cloak of manner, the very path that is ours according to nature.
Earthly Faith: Our life is not played out on the initiative of what we are already able to set up and practise - or interpret, design and predict - but on Attention.
Here the dimension of 'Gospel discernment' takes over from the clichés of ideas and doing.
The illusion of feeling in the light instead of in the underworld - or vice versa - jams the unseen mechanisms, absorbs the being that we are, its eye and the high (non-brain) reflexivity of our consciousness.
The obtuse gaze under the influence of official approval [or easy success at court and in society] clutters one's own and others' essence with epidermal clichés, dependent impulses, which are the true impurity of life.
Thus the conventional person finds himself unable to produce fundamental changes, the more real the less immediately apparent.
Disorders enlightened by deep nature, on the other hand, have much to teach.
Personal and sibling issues do not come to us in order to be hastily placed under the cloak of a qualitative evaluation, but rather to make us a proposition of new visions that could make us more independent - only so intimate with the Lord.
The soul calls to oneness and the One, to diversity and Conviviality - in a radical relationship of interest between giver and receiver.
The 'night' that presses in can make us live more boldly, prepared for action and Dialogue.
So: no bond of domestication - not even with God.
To internalise and live the message:
What changes do you feel as your Calling?
Does the reputation and opinion of others in the community favour or block you? For what reason?
Is your 'family' closed in on itself or does it motivate openness of horizon?
