Consciousess

Responsibility proposes availability underlined by open-heartedness, embellished by the Spirit. It envisages an otherness that seeks to understand things differently, not due to ideological persuasions but a means to deepen one’s baptism. It is thus interesting to note how the Magister emphasises his otherness as a means to greater insights still evolving: “I have many more things to say to you, but you cannot bear them now…he will guide you into all the truth…”(John 16,12-15). Seasoned discipleship points the way if one intends to understand the Magister’s promise, but self-centred conviction is not a guarantee of enriching insights into discipleship.  

This nominated otherness is not mere intellectual affirmations or lived-out spiritual haughtiness. Its significance can be best understood in the silence that underlines intimate prayer: a consciousness expressive of Isaiah’s “Here am I, here am I” (61,5). Since a disciple is not greater than his teacher (Matthew 10,24), the Magister addresses our praxis as we deal with those who seek beyond their scars a lasting ‘wholeness’ (Shalom) through us.

Exploring his praxis, the disciple does well to ponder Isaiah’s affirmation: “For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts”(Isa. 55,8-9). In other words, our praxis must not be limited to what benefits us, confining our ways and thoughts in an effort to justify ourselves. Contrarily, we need to be prayerful but critically reflect on our service so that we are not liable to being unknown by the Magister: “Many will say to me on that day, ‘Lord, Lord, have we prophesied in your name, and in your name cast out demons, and have done many mighty works in your name?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!” (Matthew 7,22-23). Taking ourselves too seriously veils our foolishness: it is wise to consider Cicero’s “Animus risu novatur” (The spirit is refreshed with laughter) because “Tempus fugit” (Virgil).

Scrutinising our intentions by not undermining our responsibility, we challenge our self-understanding. This is a learning experience where we seek to integrate the Magister’s understanding of discipleship: “If anyone wishes to come after me, he must deny himself, and take up his cross and follow me” (Matthew 16,24). It is amusing to hear others speak of the necessity for others to do so, apart from themselves: “They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good” (Titus 1,16). In light of these affirmations, our maturity as believers relates to a widening of our consciousness on multiple levels, which often involves a stepping forward marked by pain and laborious achievement.

As we step forward, we are conscious that “God has given you one face, and you make yourself another” (William Shakespeare, Hamlet, III.1). Surpassing the tendency to wear masks and conceal our true selves, we uncover within ourselves the duality of human nature, which should enlighten our judgments and surpass the temptation to condemn. Wisely, following Virgil, “Trust not too much to looks” (Nimium ne crede colori) as we deepen our self-understanding following the Magister.

Martin


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