HEAR THE OTHER SIDE - AUDI ALTERAM PARTEM


    Some presume that discipleship is a personal initiative rather than a response to the Magister’s call: “to deny oneself and take up the cross” (Mark 8,34). This confused comprehension proves wasteful: it simply reinforces our ineptness: pontificating, patronising, moralising, and scapegoating, marks this path. It impairs the ‘Minorem’ so that discipleship identifies with the privileged ‘Majorem’ status even if it insists on the former. Discipleship thus transforms into stepping-stones to enhance one’s presence rather than one’s holiness. Baptism recalls each one to sainthood (Pope Francis, Gaudete et Excultate on the call to holiness in today’s world.) 

    The idea that sainthood, expressive of discipleship, is a common experience is underlined by Pope John Paul II’s drive to beatify so many often unknown people. There is, therefore, no room for a condescending attitude that drives people away from the Magister: “Let the little children come to me and do not hinder them, for the kingdom of heaven belongs to such as these” (Matthew 19,13). This rebuke invites us to reconsider our understanding of discipleship by seeing things as the Magister sees them. 

    This revaluation concerns those preachers who reduce the Good News to a moral code reflecting their prejudices or their determination to impose their personal agendas, which might include ideologies that contradict the Magister’s message. Using their privileged position wisely, preachers shouldn’t consolidate barriers by imposing their notions of faith. They need to prayerfully meditate on the teachings of the Magisterium and not interpret them as a means to thrash others or to enhance their presence. 

    Discipleship recalls the need to focus on ways and means that empower others to smell the Magister through us. There is no room for exclusiveness because we are reminded as disciples to use our wounds to let others experience the healing power of the Magister who healed Thomas by letting him to touch his wounds (John 20,24-31).

     It is noted that some have a greater impact on others not because of their good deeds or because they are themselves good but simply because they know how to promote themselves. Disciples are not immune: they might prove excellent preachers, sought-after TV hosts, or cheered leaders, but their hearts are sadly entrenched in hollowness. Hence, they recall us to our senses as we remember the Magister’s words: “Why do you call me, ‘Lord, Lord,’ and do not say what I say?” (Luke 6,46) 

    Rather than appearance, it is the willingness ‘to change your inner self’ (Metanoia) that defines discipleship (Matthew 4,17): the ability to experience ‘Metanoia’, which entails a compassionate, meek, and gentle heart and the willingness to walk patiently with others (Colossians 3,12). Seeking the ‘Minorem’ the disciple is reminded to be less rather than more. Paul’s insight accompanies - “When I am weak, then I am strong.” (2 Corinthians. 12,9-10), which recalls ‘Kenosis’ (Self-Emptying) as an underlining strengthening principle when speaking of discipleship.  

    Some are convinced of their self-righteousness: while ignoring their weaknesses, they find no difficulty acknowledging those of others. The disciple reacts differently: personal weaknesses prove “a thorn in my flesh” (2 Corinthians 12,7) that helps me mature in my self-understanding by not ignoring weaknesses: it proves wiser to acknowledge them with insight, namely that God’s loving-kindness proves stronger because by eliminating fear, He carries us on eagles’ wings (Exodus 19,4).  

    This realisation also helps us understand how our weaknesses help us to understand others and deepen the fellowship intended by discipleship.  Unlike outfitted soldiers armed for war, we need to re-evaluate our weaknesses so that inspired by ‘the good news of peace’, we become an instrument of God’s ‘loving-kindness’ (Hesed). However, one often-ignored aspect of ‘the good news of peace’ is an openhearted alertness to the Spirit’s stirrings in our hearts  (Ephesians 6,10-18). We attach too much importance to an imposed prohibitive morality that speaks of the person rather than of God. Perhaps the real purpose of this imposition concerns our flaws: frightened to let the seed grow in darkness (Mark 4,26-29), we presume to know better! 

Martin


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