Learning to Observe

Despite our denials, we presume that our ‘witnessing-to’ has an impact, blinding us as to how ‘witnessing-from’ others surpasses our presumptions of being better. One reason for this failure is an inability to appreciate how the least considered person often deepens our faith not by what they say, but by what they do.

The reason to ignore this richness concerns an inability to be still and notice, amidst the surrounding confusion, the kingdom’s mysterious workings. Hence, the Magister’s insight regarding the widow opens unperceived paths if we care to listen: “Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. But a poor widow came and put in two very small copper coins, worth only a few cents. Calling his disciples to him, Jesus said, ‘Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything – all she had to live on”(Mark 12,41-44). 

The Magister’s observation concerning the poor widow guides us to evaluate our self-understanding: not to be deceived by appearances or our presumptions. It is, therefore, no coincidence that Teresa of Calcutta associated her serving others with silent prayer, embracing the Eucharist: her work does not identify with social activism or the status of a superstar but with her faithfulness to the Magister. We are called upon to share the Eucharistic brokenness and make this brokenness our benchmark as we reach out our hearts to others like Giuseppe Moscati, Pier Giorgio Frassati and many others.

Weighing what is observed, it is a repeated experience that those who claim discipleship are not necessarily generous in their giving. Others who do not claim anything but their humanity are often more generous, even when judged and avoided by those who claim discipleship. A spiritual snootiness infiltrates our understanding of baptism if ‘Agape’ (committed love) is no longer expressive of ‘Metanoia’ (a renewed self-understanding) and, thus, ’Kenosis’ (self-emptying). 

Learning to observe is not an option because, as Pliny points out, “Nemo mortalium omnibus horis sapit” (No mortal is wise at all times), not even those who claim discipleship. Though diverse, a diversity that might not be intended as complementary, these persons might exhibit ‘great love’ that proves greater than one’s own. Lifestyles might diverge and may not measure up to imposed canons, but this is partly important: it might expose sustained blindness concerning our understanding of the Magister: ‘In perpetuum damnant’ (dammed for all eternity) is not an evangelical value. It is with this spirit, for example, that we should approach and apply ‘Amoris Laetitia’ (Pope Francis I, Amoris Laetitia). 

The ‘witnessing-from’ is not necessarily faith-related: the secular can and often does lead to the sacred if we are ready to welcome and interpret it intelligently. This brings into perspective the notion of goodwill as a bridging experience emulating the standards set by Pope John XXIII (Pacem in Terris, 1963). Failing to do so, it is easy to feel assailed, especially as new frontiers challenge our cosmic vision of how things should be. Enclosing ourselves in walled ghettoes might appear comforting, but it does not benefit discipleship, which seeks to break down walls as it deepens the significance of  ‘being lifted from the earth’ and its ability to ‘draw all people to myself’ (John 12,32). This calls for a courageous outreach whereby we expose our hearts to an environment that is not necessarily friendly. 

It is also true that abuse is recurrent, as some exploit the disciple’s disposition to serve. This should open our hearts to the Magister’s affirmation that unless a kernel of wheat seed falls to the ground and dies, it remains alone (John 12,24). A maturing understanding underlines this affirmation: it challenges us to scrutinise our actions by learning to observe ourselves interacting with others as we witness the Magister.


Martin 


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