Zech 12:10-11, 13: 1; Gal 3:26-29; Lk 9:18-24 C.S. Lewis in his teens
was a professed agnostic. He was influenced in his conversion to Christianity by reading
the book The Everlasting Man by G.K. Chesterton, and by two of his Christian friends.
After his conversion, he wrote a number of books defending Christianity. During the
Second World War, in his famous BBC radio talk, Mere Christianity, he said, “I am
trying to prevent anyone saying the really foolish thing that people often say about
Him: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim
to be God.’ That is the one thing we must not say. A man who is merely a man and said
the sort of things Jesus said would not be a great moral teacher. He would either
be a lunatic, on the level with a man who says he is a poached egg, or else he would
be the Devil of Hell. You must make your choice. Either this man was, and is, the
Son of God, or else a madman or something worse.” If we accept Jesus as a moral teacher,
then we must necessarily accept Him as God, for great moral teachers do not tell lies.
Today’s gospel explains the basis of our faith as acceptance of Jesus as the Christ,
our Lord and our Savior. It also tells us that Christ Jesus became our Savior by his
suffering, death and resurrection. Finally, it outlines the three requirements for
Christian discipleship, namely, denying oneself, taking up one’s cross and following
Jesus. The first reading gives Zechariah’s prophecy about the suffering and death
of the Messiah. "They will look on Him whom they have pierced; and they will mourn
for Him, as one mourns for an only son, and they will weep bitterly over Him, like
the bitter weeping over a first-born." The challenge given by Paul in today’s epistle
is to live in accordance with Jesus' teachings, tearing down barriers of gender, race
and class and making social justice a part of the Church’s vision. In defending his
teaching that Christ alone is the source of salvation, Paul appeals to several images
in this reading. As clothing both envelops the whole body and expresses our identity
to others, so Christ embraces our total reality, and renders differences among us
insignificant. "Putting on Christ" means allowing him to begin to work in us as our
Messiah, our personal Lord and Savior. This deep and vitalizing work of grace heals
us of our hatred, prejudice, selfishness and whatever else blocks “God’s reign” within
and among us.
In Luke’s gospel, it was immediately after a prayer session
with his disciples that Jesus asked two questions about his perceived identity. But
in the accounts of Matthew and Mark the incident occurred at Caesarea Philippi, presently
called Banias, twenty-five miles northeast of the Sea of Galilee. This city was founded
by King Philip, the son of Herod the Great, to perpetuate his memory and to honor
the Roman emperor Caesar. It was situated on a beautiful terrace about 1150 feet above
sea level on the southwest slope of Mount Hermon overlooking the Jordan valley. The
city was a great pilgrimage center for pagans because it held temples for the Syrian
gods Bal and Pan, one for the Roman God Jupiter and a marble temple for the emperor
Caesar. Jesus realized that if his disciples did not know who he really was, then
his entire ministry, suffering and death would be useless. Hence, he decided to ask
a question in two parts. The first question: “Who do the crowds say I am?” Their
answer was, “Some say that you are John the Baptist, others say that you are Elijah,
still others one of the prophets.” John the Baptist was so great a figure that many
Jews, and Herod their king, thought that John’s spirit had entered the body of Jesus.
Elijah, the greatest of the prophets was believed to be the forerunner of the Messiah.
("Behold, I will send you Elijah the prophet before the great and terrible day
of the Lord comes" --Mal.4:5). The phrase "one of the prophets" suggested that Jesus
had a ministry like that of the former prophets. When the people identified Jesus
with Elijah and with Jeremiah they were, according to their lights, paying him a great
compliment and setting him in a high place because Elijah was none other than the
expected forerunner of the Anointed One of God. The second question: “Who do you
say I am?For the first time in their relationship Peter, speaking for the
other disciples, declared publicly: “You are God’s Messiah.” Peter was the first apostle
to recognize Jesus publicly as the Anointed One (also translated Messiah or Christ).
Christ is the Greek word for the Hebrew word Messiah. To say that Jesus was the Christ,
the anointed one of God was to say that Jesus was God who became Man to save sinners!
However, Jesus was quick to explain to the disciples that he was not a political messiah
who would reestablish the Davidic kingdom after ousting the Romans. Instead, he was
the Messiah who would redeem mankind by his suffering, death and resurrection. Like
the "pierced one" in the first reading, Jesus accepted suffering as part of his mission
and out of fidelity toward the One whom he called Father. Jesus’ example provides
a challenge for us all to accept the mystery of the cross when our turn comes to follow
the Jesus by suffering with him. Jesus promptly emphasized the fact that he was
not the political, conquering Messiah of Jewish expectations, by declaring three stringent
requirements to be met by his disciples. ““If anyone wants to come with me he must
deny himself; take up his cross every day and follow me.” Christian discipleship demands
honesty of a disciple in order for him to practice self-control (“to offer our bodies
as a willing sacrifice to God”), willingness to suffer, and readiness to follow Jesus
by obeying his commandment of love. A) Self-denial: Self-denial requires that
we evict selfish thoughts, evil desires and tendencies from our heart and filling
it with God. It also requires that we cleanse ourselves of all evil habits, enthrone
God in our hearts and share Him with others. B) Carrying our cross with Jesus:
The cross always means pain and suffering. Our sufferings become one with Jesus’ sufferings
on the cross with their saving power when we accept them as His gift to us and endure
them patiently, cheerfully if possible, when we suffer by serving others selflessly,
when we give ourselves – our health, wealth, time and talents -- to others till it
hurts us, and when we do penance to make reparation for our sins and the sins of the
world. C) Following Jesus: As followers of Christ, we should live our lives
according to the word of God, by obeying what is commanded by Jesus. Since Mark was
written within vivid memory of both the horrors of the Jewish war against Rome and
the persecution under Nero, when Christians were used as torches to light Nero’s garden,
the readers recognized that Jesus’ predictions about Christian suffering had been
tragically fulfilled in their own community. Christians started experiencing
persecution by the Jews and the Romans while Luke wrote his gospel. Hence, he emphasizes
Jesus’ teaching that a man who is faithful may die for his faith in Jesus, but in
dying he will live. The man who risks everything for Christ finds life. On the other
hand the man who abandons his faith for safety or security may live, but he is actually
dying. History is full of noble souls who risked their lives for the sake of others.
If certain scientists had not been prepared to take risks, many a medical cure would
not exist. If mothers were not prepared to take risks, no child would ever be born.
If we’re honest with ourselves, we know that there are constant opportunities for
us to choose to be true to the Gospel. But the world is essentially opposed to the
Gospel and those who live out its truths. Life Messages: 1)What does Jesus
mean to us? Founder of a religion like Buddha and Confucius? Revolutionary Jewish
reformer? One of the great teachers? Son of God and personal savior? This can perhaps
be broken down into other questions: "How do I really see Jesus? Is Jesus a living
experience for me, walking with me, loving me, forgiving me, helping me and transforming
my life and outlook? What difference does Jesus make in my life? Have I really given
my life to him? Are there areas where I have excluded Him, where my life is not noticeably
different from the lives of those who see Jesus as irrelevant? Who do we say that
Jesus is through our daily life? Who do we say that He is when we are in the presence
of those who don't know him, those who aren't interested in him? What does the way
we live and behave say about who Jesus is? Is the joy, the love, the peace that we
find in Jesus reflected in the way we live our lives? We are gathered here today in
the name of Jesus. We have not come together to celebrate a memorial for a merely
good man who died long ago. We are here to celebrate the death and resurrection of
Christ, the Messiah, our Lord and personal Savior, in this Eucharistic celebration.
2) We need to experience Jesus as our Lord and Savior and surrender our life to
him.The knowledge of Jesus as our Lord and personal Savior should become a
living, personal experience for each Christian. We do this by listening to him through
the daily, meditative reading of the Bible, by talking to him through daily, personal
and family prayers, by offering to him our lives on the altar in the Holy Mass and
by being reconciled to him in the Sacrament of Reconciliation. The next step for us
is to surrender our lives to Jesus by rendering humble and loving service to others,
with the strong conviction that Jesus is present in every person. Our final step is
to praise and thank God in all the events of our lives, both good and bad, realizing
that God’s loving hand is behind every event of our lives. 3: Are we ready to
take up our crosses and follow Jesus? Do we have enough faith to offer up a genuine
sacrifice for Christ's sake? Can a church in today's self-centered culture ask its
people to sacrifice something for the sake of the gospel? Jesus' challenge to all
would-be disciples requires more than a "feel-good" spirituality. A true disciple
asks, "Am I willing to sacrifice something for the kingdom?" What made it possible
for first-century Christians to choose a martyr's death? What has kept generations
of Christians from losing faith and falling apart when confronted by the violence
and hatred of this world? How can we realize even the day-to-day sacrifices asked
by our faith when they demand things we don't want to do? Can we sacrifice some of
our time in order to visit a homeless shelter or soup kitchen? Can we sacrifice our
job security and refuse to "go along" with a policy that is unjust? Can we sacrifice
our need to be in control and let Christ do with us what he will? Can we refuse to
let our children watch television programs filled with sex and violence? After
the siege of Rome in 1849, Garibaldi, the Italian patriot proclaimed: "Soldiers, all
our efforts against superior forces have been unavailing. I have nothing to offer
but hunger, thirst, hardships, and death." Those Italian soldiers rose to the occasion,
liberated their people, and established a nation. In a similar manner, Christ's call
to sacrificial commitment releases the heroic dimension of Christian discipleship.
(Source: Homilies of Fr. Tony Kadavil)