NON-VIOLENCE AND FAITH.
September 12, 2021
Twenty-fourth Sunday in Ordinary Time - B.
An Indian proverb says: “Nonviolence is the supreme law of
life.” And a Turkish proverb adds: “When violence comes into the house, law and
justice leave through the chimney.”
When we hear "Non-violence", everyone's mind goes
on Martin Luther King, the Black American activist pastor, or Mahatma Gandhi
the Indian activist. Non-violence, from the philosophy of these two, but also
from that of many other pacific activists, consists in not opposing violent
resistance to one who does battle with you with it and to oppression.
An article from Stanford University related to this topic
says, "King’s notion of nonviolence had six key principles. First, one can
resist evil without resorting to violence. Second, nonviolence seeks to win the
“friendship and understanding” of the opponent, not to humiliate him (King,
Stride, 84). Third, evil itself, not the people committing evil acts, should be
opposed. Fourth, those committed to nonviolence must be willing to suffer
without retaliation as suffering itself can be redemptive. Fifth, nonviolent
resistance avoids “external physical violence” and “internal violence of
spirit” as well: “The nonviolent resister not only refuses to shoot his
opponent but he also refuses to hate him” (King, Stride, 85). The resister
should be motivated by love in the sense of the Greek word agape, which means
“understanding,” or “redeeming goodwill for all men” (King, Stride, 86). The
sixth principle is that the nonviolent resister must have a “deep faith in the
future,” stemming from the conviction that “The universe is on the side of
justice” (King, Stride, 88)."
As we can see from that article, the finality of
Non-violence is love, "Agape", a sacrificial love that only can
transform others, transform us, and so, transform the world. Gandhi could state
that violence begets violence; "An eye for an eye and the world goes
blind." Only the non-resistance to evil can engender love in others.
Today's liturgy could be called the biblical resurgence or
treatise on Non-violence. In the first reading, the Prophet Isaiah, speak of
the "servant of God". He describes him as one who opposes no resistance
to all the evil done to him. Instead, in all docility, like a lamb, he offered
his back to those who struck him. He entrusted, in faith, his fate to Lord.
We are here at the central theme of Isaiah’s prophecy. He
foretells the Suffering Servant’s work of restoring God’s people to their God
and their land. Here, the Prophet reveals the mission of the Messiah and his
obedience. It is a kind of communication between the Father and the Son, and
also His people. The Father, the Lord, commissioned his Servant, the Son,
before his birth to go and serve as ransom for the salvation of His people. The
Son, with the obedience of a servant, opposed no resistance. Instead, he
willingly accepted to endure all kinds of suffering for the fulfillment of his
mission. Even when he suffered, the Servant does not rebel or turn away from
His Father’s plan. Because of that filial obedience, His Father vindicated him,
destroying all his enemies.
The prophetic vision of Isaiah will be fulfilled in Jesus.
In the Gospel, he announces to his disciples his coming sufferings, his
passion, his death, and his resurrection. Jesus first starts clarifying the
vision the people and his disciples have of him. He questions: “Who do people
say that I am?... But who do you say that I am?”
People may say many things about him, most of these come
from what they have experienced with him, what they saw him doing, what they
heard of him. For some, he is “John the Baptist, others Elijah, still others
one of the prophets.” Why do they say all these of him? Because he healed the
sick, fed the hungry, restore sight to the blinds, release others from demonic
possessions. In their understanding, only a great prophet, or a messenger of
God, like those of off old can do so. But then, the more relevant question of
the Lord is addressed to those living with him and sharing all his secrets, the
twelve. Who do they say he is? Peter’s answer is right: “You are the Christ.”
He is the messiah they all await.
But which understanding do they have of the Messiah, and which
one the Lord really is? There comes the clashing point. Israel, with their
Messianic dream, was expecting a powerful leader who will come, with potency to
overturn the Roman dominion and restore them, set them free from oppression.
They were expecting not a nonviolent activist, but rather a military leader.
The Lord, announcing his coming passion and death, confuses their perspective.
So, the reaction of Peter of taking him aside and rebuking him.
We live in a world made of so many injustices, abuses,
irregularities, and corruptions that we dream of a leader who will come, even
though with violence, to exterminate those who abuse others’ rights. We all
want to end wars and violence. But the only means that are offered to us are
violence and war. We want to oppose violence, but we make use of violence for
it. The Lord exhorts us to think and behave differently, to change our
perspectives. For, violence cannot stop the violence. Instead, we fall into a
chain of violence. Our faith must be at work. That is the call of St. James in
the second reading. Faith must not be mere words, but action. Oftentimes, the
words of what we profess as faith in between the four walls of our churches are
rights and powerful but when it comes to practicing them, our religion lacks
the essentials of its belief. Faith, the genuine one calls for works of mercy,
love, and concern for others in their needs.
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