20th Sunday of the year [C] – August 14, 2016
(Ref. Text: Luke 12:49–53)
“The truth of the matter is that the whole world has already been turned upside down by the work of Jesus Christ” (D. Bonhoeffer).
Contents
Genesis
In 1979, “Sign of Contradiction” was published. This book is a collection of Lenten discourses of bishop Karol Józef Wojtyła, who later became pope John Paul II in 1978. “Sign of Contradiction” is a collection of bishop Wojtyla’s reflections to pope Paul VI and his co-workers during their Lenten Retreat in March 1976. The title of the book is a reference to Simeon’s prophecy to Miryam in occasion of the Presentation of Jesus in the Temple in keeping to the Jewish custom (cf. Luke 2:22–32), that Jesus is destined to be the cause of the falling and rising of many in Israel and will be a sign that will be rejected. Furthermore, because of him the thoughts of many hearts will be revealed, while a sword will pierce the mother’s soul (cf. Luke 2:34–35). According to Wojtyla the words of Simeon “sum up most felicitously the whole truth about Jesus Christ and his mission…” (Sign of Contradiction, p. 197).
Which Contradiction?
After reading this Sunday’s Gospel, the first caption that came to my mind was Jesus, sign of contradiction, a caption that re-called my mind to the Work of Wojtyla. But which contradiction? There are at least four ways of intending this caption ‘Jesus – sign of contradiction.’ Firstly, it could be an affirmation that implies Jesus contradicts himself according to human understanding and evaluation of Jesus’ words. Secondly, it could be an interrogation, where the interrogation mark expresses surprise on the part of believers on whether Jesus now contradicts himself, by making contradictory utterances. Thirdly, it could be taken negatively by those who would want to discredit Jesus and his mission by insisting on the literal understanding of his metaphorical, allegorical and parabolic teachings. Fourthly, sign of contradiction could be taken theologically and soteriologically. It is this last meaning that I have in mind. Jesus, sign of contradiction, is a theological and salvific affirmation that expresses the entire mission of Jesus. It is also with this foundation that the other three definitions and the Gospel of this Sunday should be understood.
Understanding Contradiction
According to its Latin etymology, contradiction is a compound word, which derives from contra (against) and dicere (to speak). This means that contradiction is to speak against or speaking against someone or something. As a noun, contradiction refers to: i) a combination of statements, ideas, or features, which are opposed to one another, ii) a situation in which inconsistent elements are present, iii) the statement of a position opposite to one already made. While these three meanings reflect the first three ways of understanding contradiction as listed in the previous paragraph, the Latin etymology reflects the fourth meaning of sign of contradiction as theological and soteriological affirmation. Jesus is that sign that was spoken against, that is spoken against and that will continue to be spoken against by the uninformed and the presumptuous.
Luke 2:34 and Acts 28:22
Besides our text, it will also be good to dedicate few lines on Luke 2:34 and Acts 28:22. After blessing the child, Simeon turned to the mother and said “behold, he is destined for the rise and fall of many in Israel, and a sign, which is spoken against.” Various Translations render this Greek text differently. For instance, the New Revised Standard Version (NRS/NRSV) has “this child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed.” The New American Bible (NAB) has “…and a sign that will be contradicted.” However, all portray the same meaning. Translated in a common language, the text means Jesus will cause many in Israel to fall and rise, and he is a sign that people will speak against.
…destined for the fall and rise of many… (Greek text: keitai eis ptōsin kai anastasin pollōn). The Greek term translated as ‘destined’ is keitai from the verb keimai. In Luke 2:34, keimai is taken in the figurative sense where in reference to a person, it means be appointed, set, destined. Hence, Jesus is appointed, set, or destined to…. Fall and rise (or falling and rising) refer to two Greek words ptōsis and anastasis. Like keimai, ptōsis and anastasis are to be understood in their figurative senses. While figuratively, ptōsis means ruin, downfall, destruction, anastasis means growth in every sense, advancing to a higher status, hence, rising especially spiritually. Practically, ptosis is the opposite of anastasis, which also means bringing back to life, that is, resurrection (cf. Matt 22:23; John 11:24; 1Cor 15:12ff). Therefore, that Jesus is destined for the rise and fall of many in Israel, Nigeria and elsewhere means he will cause many to grow spiritually or be destroyed spiritually (be saved or condemned). Now, whether a person dies or is destroyed spiritually or whether he or she rises or grows spiritually, depends on how the person reacts to Jesus’ words, teachings and actions.
… and a sign, which is spoken against (Greek text: kai eis sēmeion antilegomen). That Jesus is a sign is a deep theological affirmation. It is a strong theological theme in John. Fundamentally, the Greek sēmeion (sign) means something that serves as a pointer to something or to someone. In this case, that Jesus is an sēmeion means he is a sign, a signpost that points to the Father. Consequently, whoever wants to be saved must follow this signpost (indication) called Jesus, which in Greek means God saves. What a combination! On the other hand, the Greek verb for the English ‘spoken against’ is antilegō. Antilegō means to contradict, speak against, refute (cf. Acts 13:45). Then, as rejecting evidence, it means opposition, rejection as in Luke 2:34. As a sign leading to the Father and different from the Religious and Political authorities, Jesus will be spoken against, opposed, refuted, rejected and eventually, killed. And when, this happens, a sword will pierce the soul of Miryam his mother. The sword that will pierce Miryam’s soul represents the sufferings this mother underwent in seeing her son tortured and hung on the cross.
In Acts 28:22, the Jewish leaders said to Paul “…we would like to hear from you what you think, for with regard to this sect we know that everywhere it is spoken against.” If the Jewish leaders insist that Christians were spoken against everywhere, it means they were rejected and opposed because they were followers of Jesus.
A Different Jesus?
The above analysis is the foundation on which this Sunday’s Gospel is founded. With it, we can comprehend Jesus’ words in Luke 12:49–53. But wait! What kind of reading is this? Is this Jesus of Nazareth, the savior of humanity or another Jesus? Usually, Jesus speaks of peace, but in Luke 12:49–53, it is different. Why? Why is Jesus speaking like the leader of the bloody Boko Haram, ISIS (ISL/IS) and Al-Qaeda groups? Are you sure this reading is part of the teachings of Jesus? Can this be the same Jesus who invites Christians to love their enemies, pray for those who persecute them, turn the other cheek, etc. (cf. Matt 5)? Is this the same Jesus that abhors violence (cf. Matt 26:51–52)? How can Jesus say something like this? Are you sure the Greek text is not wrongly translated? These and others are the questions which people ask each time they read or hear the words of Jesus in Luke 12:49–53.
If a referendum is held today among Christians, on whether these words of the Gospel should be removed or attributed to Jesus, there is no doubt the “yes” option will win with a large margin. Sometimes, Christians appear as Jesus’ attorneys. This is not necessary! Christianity originated in a cultural context foreign especially to the Western and African backgrounds. Consequently, the following question must be asked: Were Christianity and the biblical world embraced without adequate knowledge of its surrounding culture, language, mentality, morality, theology, philosophy, psychology, social, intellectual and economic and life views? If the answer is in the affirmative, Christians will always be in crisis each time they are confronted with readings like the one we have in this Sunday’s Gospel. If we understand that Jesus’ words reflect the Lukan theology and the modus parlandi of that world, then, we shall have no difficulty in comprehending it is the same Jesus who spoke and, who continues to speak.
Understanding Luke 12:49–52
Jesus must have shocked the disciples with these words. After explaining to them the necessity of watchfulness and faithfulness, he launched these missiles, which must have left the disciples and the crowd speechless. For those who are conversant with the cultural setting of Jesus’ teachings, the metaphor employed by Jesus in today’s Gospel presents no difficulty. Jesus talks about fire, baptism and division. What exactly is Jesus alluding to? Let us take those expressions one after the other.
I have come to bring fire on earth…. With these words, Jesus declares his mission. This mission does not contradict what we have in Luke 4:18–19. Rather, it solidifies and gives meaning to it. What kind of fire is Jesus referring to? The Greek word pur (fire) has literal and figurative senses. Literally, it refers to that earthly phenomenon which can even destroy (cf. Luke 9:54; Matt 17:15). It will be funny to conclude that Jesus was referring to fire in this sense. Most of the occurrences of fire in the Book of Revelation is in the literal sense. Figuratively, pur could refer to: i) God’s judgment in which case, as a place of punishment (cf. Matt 3:10); ii) metaphorically, as a destructive force. As a destructive force like fire, we must control our tongues because of the harm it could cause others (cf. Jas 3:5–6; 5:3); iii) as a manifestation of God’s presence (cf. Acts 7:30; Rev 1:14; Exod 3:1–2); iv) finally, pur has a theological meaning in which case, it signifies the purifying force adopted by God (cf. 1Pet 1:7) to cleanse his creation. The trials, difficulties, sufferings of believers and the persecutions inflicted on them are fire, which purifies them and makes them worthy to behold the presence of the Almighty. It is in this sense that Jesus’ use of fire in Luke 12:49 should be understood. It is fire with theological connotation. Through it, believers will be purified and made worthy (cf. Rev 7:14–15). Therefore, that Jesus has come to bring fire on earth means he has come to separate believers from unbelievers, those who speak against and those who speak for (cf. Luke 12:51–53). The fire he brings is not a reference to final judgment. Contrarily, it is the purifying and refining fire of division between those who welcome the Good News, and those who oppose and reject it. And he desires that this purification (separation) takes place immediately. Matthew 10:35 clarifies this further. In this text, Jesus says he has come to separate (divide in two) those who accept and/from those who do not accept the message.
I have a baptism to be baptized…. Having declared his mission, Jesus went on and stated how he was to realise such mission. Interesting is the play of words baptisma…baptisthēnai (baptism…to be baptised). Certainly, Jesus is not referring to an ordinary immersion and emersion (cf. Luke 7:29; Matt 3:7; Rom 6:4), which we all received either as infants, or as adults, and which costed us nothing. The concluding part of the verse confirms this. While our own baptism is in the literal sense, Jesus’ baptisma is figurative. Figuratively, baptisma refers to a trial by suffering, it is martyrdom (cf. also Mark 10:38). Jesus is referring to his passion and does not hide his pains and feelings (cf. Matt 26:37–42). This should not be seen as weakness on the part of Jesus, he was only trying to be human and honest. Jesus concludes by saying that until this suffering (baptism) passes, he is not relaxed. In the passive sense, the Greek term sunechō means to be distressed, hard pressed, to devote oneself completely to a cause. To sunechō should also be joined teleō meaning to fulfil, accomplish, complete. There are two ways to understand this. Firstly, in relation to the kind of baptism to be baptized with, it means Jesus is distressed, hardly pressed until this baptism is fulfilled or accomplished. That is, until this suffering passes, Jesus is highly disturbed. This is the interpretation most Translations suggest. In fact, most English Translations render sunechō as distressed. While the New Jerusalem Bible (NJB) has “…and what constraint I am under…”, the French Translation (BFC) says “…et quelle angoisse pour moi…” For the French version, this baptism is an anguish/tribulation for Jesus, and until it is fulfilled, he remains disturbed. Secondly, sunechō could be interpreted as cannot wait. Jesus cannot wait for this baptism to be accomplished. In this case, it expresses Jesus’ burning enthusiasm and great expectation for this baptism to be fulfilled. Both interpretations are in order. Although Jesus knows he is going to suffer, he is distressed and highly disturbed, but at the same time, he cannot wait for this great theological and soteriological moment to be accomplished in him and through him. The interrogative adverb pōs is not an interrogation per se but an exclamatory particle meaning how, how greatly! Jesus anxiously awaits for his baptism (passion) to be fulfilled/accomplished. This is the same anxiety that should accompany us in our various missions and vocations. At this point, we can translate Luke 12:50 as “I have a suffering to be suffered with, how distressed I am until it is accomplished! It is this baptism that renewed and renews the spiritual life of Christians (cf. 1Pet 3:21).
Do you think I have come to give peace on earth…? After stating his mission and how he intends accomplishing it, Jesus launches another missile, which definitely dumbfounded not only the disciples, the crowd but also the contemporary Christians. Christians might ask: Does Jesus’ words not contradict his pre and post resurrection wishes of peace to the disciples in John 14:27 and 20:19.21.26 respectively? The answers to these interrogations will emerge at the end of our analysis of this verse. Luke 12:51 follows naturally to verse 49. If pur of verse 49 refers to the separation of those who accept the Gospel and those who reject it, then, there is only one word to describe this situation, and that is ‘division.’ Remember, this division should not be understood according to our language where it immediately implies quarrel and hatred. Contrarily, it should be understood as distinction between group A and group B. that is, between those who accept and those who do not accept. It is a theological division as in Matthew 25:31–46.
The Greek word eirēnē translated as peace has different meanings depending on the context. Literally, eirēnē is a state of peace as opposed to conflict and/or war (cf. Luke 14:32). In the figurative sense, eirēnē could mean i) lack of division among individuals, groups, communities, and associations especially, where justice and truth reign (cf. Jas 3:18). Peace can never be obtained in the midst of injustice and lies. In such situation, you can only have divisions and factions; ii) as an equivalent of the Hebrew shalom, eirēnē is a form of greeting in which case, it means welfare, health, peace, success and everything positive (cf. John 20:19.21.26; 1Tim 1:2); iii) again, as a religious propensity marked by inner tranquility and concord, eirēnē means peace, hope and free from apprehension (cf. Rom 15:13). In Luke 12:51, Jesus said he has not come to give peace but division. It is only the Greek text that can bring out the beauty of this saying. Jesus’ use of eirēnē is not in the literal sense. That means, he has not come to cause war or conflict. There are two words to be taken into consideration here: eirēnē and diamerismos. While the former means agreement, unity, the latter means disagreement, disunity, that is, division or dissension. According to the figurative meanings of eirēnē as listed above, the first entry says eirēnē means lack of division among people. It is the condition in which people whether as individuals, groups or families have a common agreement. Where such agreement is not possible, the outcome is division. Although this division can degenerate to quarrel, it does not automatically imply that. It simply portrays difference of opinion, which calls for tolerance and respect. It is dissension, the taking of sides. This is what the attitude of people to the message of Jesus will lead to. It will make people to disagree thereby dividing them into those who agree and those who do not agree (cf. Luke 12:49). This is the meaning of Jesus’ words that he has not come to give peace but division. Similarly, the sword of Matthew 10:34 indicates hostility, a metaphor of the unavoidable separation between ‘yes’ and ‘no.’ Normally, those who do not agree tend to be hostile. The Jewish authorities belong to this group. Because division can degenerate to quarrel and hatred, and in some instances death, Christians must keep watch and desist from harming one another even when they do not have a common agreement on issues.
Assimilating Luke 12:52–53
Luke 12:52–53 is simply the application of Luke 12:51, which itself is an explanation of verse 49. Reactions to the Good News begins from the family setup. This is another interesting lesson from Jesus and Luke, confirming the importance of the family. As we all know, the foundation of every society is the family. What people are in their various families, they portray in the wider society whether civil or religious. No matter our argument, this truth remains fundamental. As P. J. Abdul Kalam rightly observes, if a country is to be corruption free and become a nation of beautiful minds, then, there are three key societal members who can make this possible. They are the father, the mother and the teacher. Agreement (eirēnē) or disagreement (diamerismos) as regards the teachings of Jesus begin from the family. This is the diamerismos that Jesus has come to give and the eirēnē that he has not come to give. It is a metaphorical saying indicating people’s attitude and reaction to the Gospel message. A parallel text to Luke 12:51–53 is Matthew 10:34–36. Both progress, failure, opposition, support, praise, condemnation, acceptance and rejection begin from the family. Who else could have said this better if not Jesus who himself was rejected by his own people (cf. Luke 13:53–58; Mark 3:21; John 7:3–5). The principal message of Luke 12:52–53 and Matthew 10:34–36 is that the love of God and the kingdom must take precedence over every other activity of humankind. It is the choice to give God precedence that causes division even in the family. Jesus’ words in Matthew 10:37 clarifies further: “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.” The choice is yours.
Conclusion
Jesus was and is still (via the Gospel) a radical who calls for radical decision. Attention! My use of radical should not be understood as strange or fundamentalism. It is going against a common and selfish interest. It is being original and refusing to be member of the crowd (cf. M. Heidegger). To be radical is to be objective, just and working for the common good. It is godliness. There is no middle way in the call for discipleship. It is either a clear yes or a clear no. This is the fire Jesus brought and keeps bringing to humanity. As an honest leader and a leading servant, he showed his own desire in fulfilling his own mission, which he described as baptism and which he convincingly accomplished, bringing salvation to humanity. The decision to imitate him must naturally arouse division. This division is simply the consequence of the decision to abide by the teachings of Jesus, which certainly, were new, and different in the context they were given. The persecutions of the early Christians speak for themselves.
Furthermore, Jesus is really a sign of contradiction. He is a sign that is spoken against, opposed and rejected. Even today, Jesus continues to be sing of contradiction. The worst people that speak against Jesus, reject and pretend to believe and love him are Christians. With their ever-increasing hypocrisy, arrogance, presumption, fake spirituality, deception, materialism, lobbying, and the quest for power, they continue to reject and speak against Jesus. What causes division amongst us is no more the decision to abide by the Gospel. We are divided and continue to be divided because of our selfishness, materialism and the uncontrolled passion for power. While Jesus spoke of theological division, ours is division in the literal sense. We ruin one another just to emerge and be applauded by people. We play dangerous and deadly politics in the Church deceiving ourselves, and pretending to be doing the will of God. There are divisions in almost all the groups and associations in the Christian churches. Divisions attributable to selfishness and wantonness. This is the situation today. Because we want to be at the center of everything, we detest the truth and are ready to eliminate anyone who opposes our evil plans (cf. First Reading). Though surrounded by sinful and evil minds, we must persevere, fixing our minds unto God who knows how to handle every situation (cf. Second Reading).
Jesus embraced his mission with great enthusiasm. What is your attitude to your own mission? Christianity is a mission and a vocation. With which spirit are Christians living this vocation? It is not enough to profess with our lips that we believe in God and that we have accepted Jesus as our personal lord and saviour. Anyone can utter these words. Do what we profess tally with what we do and how we treat and interact with others? My guess is as good as yours!
Dear friend, are you persecuted or condemned because of your religious belief? Be courageous! Despite the plan of the godless to kill Jeremiah, God rescued him. However, you must ensure that your suffering is due to adequate comprehension and adhesion to Jesus’ teaching and not a fruit of awkward spirituality, fundamentalism and religious obsession and/or infatuation. Remember, whatever you do or say, God must have precedence. To do otherwise is to be spiritually paralyzed and to be disposed for every evil. May this never be your portion! But this depends on you. Have a blessed week and God bless you! Shalom!