16th Sunday

Last week we heard the parable of the Good Samaritan which, along with the parable of the Prodigal Son gives us a very clear description of who God is and how God acts; loving mercy as forgiveness, loving mercy as compassion, loving mercy that gives meaning and victory over sacrifice and suffering.

 In the second reading we hear St Paul say something startling - rejoice in suffering.

Now we must tread carefully here.

We know he did not run away from sacrifice or suffering. He did not have some morbid affinity for suffering for suffering sake. He embraced the suffering and sacrifice that came his way as a result of simply being in the world and in living and preaching the Good News.  His sacrifice and suffering was always in imitation of Christ's own sacrifice and suffering.  That is, it was always faced and embraced out of love.

 St Paul uses dramatic words to describe a dramatic idea " in my flesh" he says,  "I am filling up what is lacking in the afflictions of Christ"

We know that Jesus sacrificed much and we know he suffered at the hands of the powerful. Jesus accepted it all, because it was not about him, it was about God and God's kingdom. Everything that Jesus encountered, including sacrifice and suffering, was met with transforming love and that selfless love changed everything. Most telling it changes sacrifice and suffering from meaningless acts into acts of redemption and salvation.  Not Jesus' redemption, but ours, yours and mine, our brothers and sisters. 

  St Paul often speaks about the risen glorified Jesus as the head of the Mystical Body and we, as believers, the body.  One body, one Spirit in unity and communion.

 So when St Paul says he is making up what is lacking in Christ's afflictions he is not speaking of the head.

There is nothing lacking in Jesus, but we, the poor body, are very lacking because we are still subject to the world and its dynamics of nature and the fickleness of biology. We are still subject to our own sinfulness and the sinfulness of others, small and great.

 I must add that the body of Christ also includes the communion of saints, but they are beyond this world and so suffer no longer. They are, of course, sympathetic and they hear our prayers.

 But, in the world, even in our well founded faith and hope in Jesus, we still are called to sacrifice, we still suffer. Some suffering is just a matter of life. It is part and parcel with human bodies living in the natural world.  It comes to us in many forms these afflictions of the world; humanitarian crisis, global conflicts, even the wounding of the earth itself.  It comes near to us as broken families, unjust wages, unaffordable housing, and health care inequalities. It comes to us most intimately as illness, physical suffering affecting body, mind or spirit, it comes as death itself.

 Some sacrifice and suffering is thrust on us while sometimes it come from our own poor choices. Sometimes we are victims sometimes we are perpetrators.

We tend to run from sacrifice and turn our backs to suffering. But, sometimes we face it. And when we do, we never face it alone. Sometimes we face adversity with family and friends, but we always face it with Jesus and it is with and through Him that sacrifice and suffering gathers meaning, becoming something beyond itself.  Our afflictions, bound to Christ's own afflictions become transformative and redemptive.

 As Christians, bound to Christ through our baptism and strengthened through the Eucharist we do not need to fear sacrifice and suffering. But, we do need to live lives that do not foster or perpetuate suffering in any form. As Christians, conformed to Jesus, and so in solidarity with all peoples, we must act with compassion in our personal lives. And this begins with kindness.

 In the first reading Abraham sits at the entrance of his tent as the day grows hot.

He sees three strangers. He does not ignore the strangers, fear them, or hide from them or even pleasantly waves them by. What Abraham does is run to them, as the father did when he saw his prodigal son returning. Abraham, in kindness and generosity opens his home to them. Abraham acts as if they are doing him a favor by sharing his hospitality. Bath your feet, rest awhile he tells them. Abraham and Sarah prepare the finest meal for them and they graciously wait on the strangers as if they were dear friends or close family.

And we know this event was the work of the Lord. Abraham and Sarah's kindness and hospitality to ease the weary and feed the hungry was blessed.

 In the Gospel we see another example hospitality that goes beyond itself.

Jesus comes to a home he knows well, the home of Mary, Martha and Lazarus.

We know Martha serves Jesus while Mary listens to him.

I believe if Martha had not complained, about Her sister's lack of helping, Jesus would not of said a thing about it. But, in response to her complaint Jesus simply reminds Martha that listening to the Word of God is the better part. But, I would suggest that if Mary had complained that Martha was not attentive enough to listening to the teacher, Jesus would remind her that serving out of kindness and generosity might be the better thing.

Each action was simply a different good. Or said another way, it was the underlying love that was good not the act itself.

 Here we get some hints about sacrifice and suffering. It not the act of sacrifice or suffering that has meaning beyond itself.  But, it is the love Jesus has for us and we for him that gives (everything) meaning and makes everything (including) suffering redemptive. A step towards salvation.

 When we combat, share or bear suffering, not out of guilt or pride, but out of love we stand in solidarity with Jesus’ own sacrifices and suffering. In his love we turn what destroys into what transforms. Through his love we share in changing death into life.