31st SUNDAY IN ORDINARY TIME

31st SUNDAY IN ORDINARY TIME

Readings: Malachi 1:14-2:2, 8-10

I Thessalonians 2:7-9, 13

Matthew 23:1-12

"Do and observe all things they tell you,
but do not follow their example.”

The constant irritancy of the Pharisees seems to reach a high point on the part of Jesus. Thus, in today's gospel, Jesus makes a definite stand on how to treat their hypocrisy. Yet, our Lord still maintains his sense of objectivity and takes this occasion to teach the people about the meaning of authentic Christian authority and leadership. Let us emphasize these two adjectives - authentic and Christian - since today's gospel basically caarries a two-point message: one, on authentic leadership, which founds itself on the consistency between words and actions; two, on Christian authority, which builds its greatness not in lording over but in humble service to others. Let us reflect on these.

1. Every crisis in authority and leadership is traceable to some inconsistencies between words and actions. There may be causes other than this. However, other causes may just pose a problem but not a crisis. Inconsistency not only makes a problem; it creates a crisis. And the reason behind this is the fact that authority and leadership make their authentic sense on credibility. One is authentic only when it is credible. In this context, authenticity and credibility seem to be synonymous. But we ask: when can authority be authentic and thus credible, or credible and thus authentic?

In today’s gospel, Jesus distinguishes two levels by which authority and leadership can make sense. First, authority makes its sense by origin, i.e., by virtue of one's person or dignity or office. “The Scribes and Pharisees have taken their seat on the chair of Moses. Therefore, do and observe all things whatsoever they tell you.” This is not difficult to understand, although at times it is really difficult to accept. Common experiences give proof to this truth. Thus, we sometimes hear .a son or daughter sigh, "My mother is just so terrible. But whatever happens, she is still my mother..." Or else, we are even aware of our parishioners complain, "Our priest is just that so ridiculous, aweful and almost unbearable! Bu…he is still our pastor…” All these and similar cases are facts of life. And what we have today are not that totally different from what Jesus had with the Scribes and Pharisees during his time. Thus, when we are confronted today and are asked to give a piece of advice, wisdom would direct us, like: “…Well, remember that she is your mother (or your pastor). If ever things come to worse, a mother (or pastor) will always be a mother (or pastor), and she (or he) has still a certain amount of good to tell you..."

Second, authority makes its sense by the actions shown, which conform to the words spoken by the one in authority. It is here that authority is given real flesh and blood, and speeches would not be like empty gongs. It is here that authority is not only authentic and credible, but effective as well. People believe in their pastors not so much because their pastors are eloquent preachers, but more so because they are living witnesses of what they preach. And if ever eloquent preachers are credible and effective pastors too, it is because they too are first and foremost witnesses of their own eloquence. Their lives are that "eloquent" too (or even more eloquent, just as actions speak louder than words) In other words, the ultimate test to authenticity and credibility of one's authority is witnessing. Thus, contrary-wise, where there is a crisis of witnessing, there too is a crisis of authority. This is why Jesus is so precise: "Do not follow their (Scribes and Pharisees) example. For they preach but they do not practice." In fact, what the Scribes and Pharisees do is just exactly the opposite of what they say: "They tie up heavy burdens (hard to carry) and lay them on people's shoulders, but they will not lift a finger to move them.”

2. The latter part of the gospel even elevates authentic authority and leadership into a higher plane And Jesus does this by injecting the Christian concept of greatness, which consists in service and humility. "The greatest among you must be your servant. Whoever exalts himself will be humbled; but whoever humbles himself will be exalted."

Perhaps, what best describes this typical Christian attitude is "feeling small and insignificant.” What makes it typically Christian is that it challenges us to live beyond the ordinary. In fact, feeling small and insignificant runs contrary to man's natural and psychological drive to greatness. Feeling small is just exactly the opposite of feeling great! And most often, man feels great because of the big things he does or achieves. This is what we hear in the radio, see in the TV, and read in the papers. But Jesus makes this "feeling small and insignificant" a paradoxical criterion of greatness and perfection since its opposite – “feeling great and significant” - most often becomes the reason of one’s downfall and sin. Look at these Pharisaical errors:

a. "All their works are performed to be seen.” This kind of attitude starts even in childhood. This seems to be natural since it simply feels gratifying when someone sees what we do. The child in fact builds self-confidence by every inspiring word over the good thing he does. But this practically becomes the irony of human growth and experience. The older we grow, the faster we change from innocence to malice. "Someone looking" becomes not any more an inspiration but a motivation to work. That is why we feel so bad when no one acknowledges the efforts we make, the support we give, the accomplishments we achieve. We could not just give without boldly painting: “Donated by!”

b. "They widen their phylacteries and lengthen their, tassels.” Phylacteries and tassels are, so- to-say, a "religious insignia" of the Pharisees. By them, they are known to be the vanguards of faith and morality; and by making them bigger, they are in some way portraying to the world that they are religiously and morally better than anybody else. It is quite sad that sometimes our priesthood or our religious commitments or perhaps our church involvements give us that "religious pride" making us so indiscriminately uncompromising. We become so tough as if salvation were solely ours to dispense.

c. "They love places of honor at banquets, seats of honor in synagogues, greetings in market places, and the salutation ‘Rabbi’.” Honors are sweet, just like money and power. They come as temptation to everyone. And our frail human: nature easily succumbs to such temptation because the externals and the tangibles are just that pleasurable and rewarding. So, why care for the lower seat?

It is no surprise, therefore, why Christ flatly says that he who aspires for and lives according to these externals are already rewarded in this life. But neither these externals nor their reward endure forever. Only the "internals.” those done in secret, can win the Father’s favor and reward. And what a lasting reward will it be! Surely, it will be a reward that exalts forever. And of course, it will also be that exaltation, which only the humble can achieve.