BY YOUR DEEDS I MAY TRUST YOU DO

Words can be enriching, but futile when their meaning does not tally with our claims. An old saying enlightens us: ‘Factis ut credam facis’ - By your deeds I may trust you do. This is particularly important when we speak of witnessing: “Show me your faith without your works, and I will show you my faith by my works” (Jm. 2,18). 

Another aspect underlines this affirmation: rather than thinking about what needs to be done, it proves wiser to do what is necessary. This is not necessarily easy because it often involves the discipline of self-emptying (Kenosis), indicative of the narrow path. After all, small is the gate and narrow the road that leads to life (Mt. 7,14).

Prudence accompanies because as Fra. Lorenzo advises, “Wisely and slow; they stumble that run fast” (William Shakespeare, Romeo and Juliet, II.3). It is wise not to rashly embrace the Magister’s envisaged revolution unless one is prepared to embrace the cross. 

Prudence envisages preparedness itself guided by a principle: “He must increase, but I must decrease”(Jn. 3,30). Hence, a Minorem status (as opposed to a Majorem status) is not an option because it provides a key to understanding discipleship. 

Rather than an emblem worn, a Minorem status refers to a lived-out hiddenness focused on the Magister: a gained awareness of who or what distances me from him. Hence, the need for boundaries that distinguish between a desired image and actuality: between mere words and deeds. This is a learning experience where we learn to let go of what is superfluous.

The superfluous should not be identified with mere material gain or personal comfort, but includes carefulness concerning the source of one’s emotions and the price we are willing to pay to fulfil them. Although not necessarily considered, we need to consider what distances us from the Magister. 

Within this understanding, taking things for granted proves foolish since “those too lazy to plough in the right season will have no food at harvest.” (Prov. 20,4) 

The superfluous undermines the common good because it does not identify with a fellowship centred on the Magister lived out within the faith community, expressive of his body (Lumen Gentium, 7; Pope Francis, Catechesis of 19th June Audience, 2022). Instead, it is indicative of a self-centred focus that views others as objects – stepping stones to realise specific objectives. 

Revaluating the superfluous discipleship recalls the images of salt, light, and yeast because it provides a clearer self-understanding if we want to witness the Magister. Thus, it re-evaluates its ‘Minorem’ status that necessarily recalls ‘Kenosis’ (Phil. 2,5-11). These images – salt, light, and light – are therefore indicative not only of what is essential, emphasising the hiddenness of discipleship, but also recall the responsibility and ability to sustain others.  

The craving for power in its multiple expressions recalls a ‘Majorem’ status that forbids the disciple to experience ‘self-emptying’ (Kenosis) and our inability to witness the Kingdom through ‘committed love’ (Agape) because we lack Metanoia (conversion).

Witnessing the Magister effectively entails that we become bread that satisfies: to embrace brightness rather than darkness, hope rather than despair, love rather than hatred, and inclusiveness rather than exclusiveness. 

Hence, the disciple’s ability to witness is interwoven with our intention to live the Eucharist joyfully. Indeed, discipleship proves an extension of the Eucharistic celebration, enlightening our steps as we embrace the cross. 

We shouldn’t ignore the dangers involved: the temptation to transmogrify the Eucharistic celebration’s significance according to personal likes or dislikes: as Edith Stein points out, the more a person is drawn into God, the more one must go out of oneself to the world to carry the divine life into it (Edith Stein, Scientia Crucis). 

Accordingly, the disciples must be careful not to transform the cross into a barrier that separates them from others. This might sound bizarre, but experience proves otherwise. This happens when the cross merely expresses an identity that does not intend to explore its significance - a necklace or, as is now more common, a tattoo. It is, therefore, necessary not to ignore the Johanine affirmation: “And I, when I am lifted up from the earth, will draw all people to myself.”(Jn. 12,32) 

Martin


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