The True Cost of Discipleship
Introduction: May you continue to be willing disciples of the Master-Teacher and allow yourself to be formed into His image and likeness so that you may continue to manifest His qualities to the world.
To what do you pledge your allegiance? In other words, to what values are you willing to give all you have – all your energy, thoughts, and even life? Do you pledge yourself fully to the cause of Christ Jesus? Are you living a life that proclaims the values and beliefs of your Master-Teacher? Can people experience the Lord Jesus in the way you act and how you treat them? We are challenged today to be even more faithful in our living our lives as disciples of the Master-Teacher.
First Reading: Wisdom 9:13-18b: ‘Who can discern what the Lord wills?’
Commentary: This lovely passage is the conclusion of Solomon’s prayer for heavenly Wisdom, saying that heavenly Wisdom and the true knowledge of the things of God are beyond human grasp. If we cannot penetrate to an understanding of the visible world around us, how can we hope to reach an understanding of the divinity beyond the grasp of all our senses? The prayer is put in the mouth of King Solomon, who in the Old Testament is almost the personification of human wisdom, but artificially, for the Book of Wisdom was composed at Alexandria only shortly before the birth of Christ. The recognition at this moment that divine Wisdom lies well beyond the reach of all human faculties is all the more impressive in view of the achievements of the great philosophical schools of Alexandria. Such occasional poems, scattered through the Wisdom Books of the Old Testament, are a valuable reminder that God is beyond all human comprehension in wisdom, strength and beauty. Perhaps the most beautiful and overwhelming of all is the experience of God conveyed in the poems of Job 38-41. These poems may also be seen as praise of the Wisdom of God which will become flesh and be manifest to us in Christ Jesus.
Responsorial Psalm 90:3-4. 5-6. 12-13. 14, 17: O Lord, you have been our refuge, from generation to generation.
The Responsorial continues the contrast between human existence and divine existence. Our earthly life is only a very tiny section in the continuum that marks GOD’s being. Yet, if we seek to be filled with GOD’s wisdom, we can share in the work of GOD and GOD will bless the works of our hands and we can then give glory back to the LORD.
Second Reading: Philemon 9b-10, 12-17: ‘Have him back no longer as a bondservant but as a beloved brother.’
Commentary: Paul’s letter to Philemon – and this reading makes up about half the letter – is a friendly little note from Paul to Philemon about a slave of Philemon’s called Onesimus, who has been serving Paul in his imprisonment, and has become a Christian. There are two theories why Onesimus was with Paul: either Onesimus ran away from his master and took refuge with Paul, or Philemon lent Onesimus to Paul for a limited period. In either case Paul is now sending Onesimus back, and at the same time pressurizing Philemon to send him Onesimus for a further period. The most important and attractive element in the letter is Paul’s affectionate brotherhood with the slave, now a Christian. After long centuries of the toleration of slavery within Christianity, Christians will realise that the affection and brotherhood here expressed make slavery among Christians intolerable. A further step taken later will be that any enslavement of human beings is incompatible with Christianity, and that all human beings must be treated as brothers and sisters, equal before the Lord. It is a classic case of the slow deepening of the understanding of Christian morality
Gospel: Luke 14:25-33: ‘Anyone who does not renounce all that he has cannot be my disciple.’
Commentary: Jesus does not pull his punches, and here delivers a series of devastating body-blows to anyone who is looking for easy discipleship. All through this journey up to Jesus’ own death at Jerusalem the cost of discipleship has been a recurrent theme: ‘Let the dead bury their dead’, the Parable of the Rich Fool, ‘From one to whom much has been entrusted, even more will be demanded’, ‘Father against son, son against father’, and now ‘Hate father and mother’ and ‘Give up all your possessions’. A certain amount of the vigour of these demands may be attributed to a Semitic mode of expression, ease of superlatives and lack of comparatives, but there is no doubt about the absolute demands made on the disciple. When Jesus made these demands he knew what lay ahead of him, and was only asking his disciples to follow his own course. We must count the cost before beginning to build the tower. Most of us have, of course, already started to build the tower. There is no turning back from the plough, only prayer for a courage and loyalty which exceed our own powers.
Reflection: Why does the Lord Jesus say we must 'hate' our families and even ourselves (Luke 14:26)? In Biblical times the expression 'to hate' often meant to 'prefer less'. Jesus used strong language to make clear that nothing should take precedence or first place over God. God our heavenly Father created us in his image and likeness to be his beloved sons and daughters. He has put us first in his love and concern for our well-being and happiness. Our love for him is a response to his exceeding love and kindness towards us. True love is costly because it holds nothing back from the beloved - it is ready to give all and sacrifice all for the beloved. God the Father gave us his only begotten Son, the Lord Jesus Christ, who freely offered up his life for us on the cross as the atoning sacrifice for our sins. His sacrificial death brought us pardon and healing, new life in the Spirit and peace with God.
The cost of following Jesus as his disciples: Jesus willingly embraced the cross, not only out of obedience to his Father's will, but out of a merciful love for each one of us in order to set us free from slavery to sin, Satan, and everything that would keep us from his love, truth, and goodness. Jesus knew that the cross was the Father's way for him to achieve victory over sin and death - and glory for our sake as well. He counted the cost and said 'yes' to his Father's will. If we want to share in his glory and victory, then we, too, must 'count the cost' and say 'yes" to his call to "take up our cross and follow him" as our Lord and Savior.
What is the 'way of the cross' for you and me? It means that when my will crosses with God's will, then his will must be done. The way of the cross involves sacrifice, the sacrifice of laying down my life each and every day for Jesus' sake. What makes such sacrifice possible and "sweet" for us is the love of God poured out for us in the blood of Christ who cleanses us and makes us a new creation in him. Paul the Apostle tells us that "God's love has been poured into our hearts through the Holy Spirit who has been given to us" (Romans 5:5). We can never outmatch God in his merciful love and kindness towards us. He always gives us more than we can expect or imagine. Do you allow the Holy Spirit to fill your heart and transform your life with the overflowing love and mercy of God?
The wise plan ahead to avert failure and shame: What do the twin parables of the tower builder and a ruler on a war campaign have in common (Luke 14:28-32)? Both the tower builder and the ruler risked serious loss if they did not carefully plan ahead to make sure they could finish what they had begun. In a shame and honor culture people want at all costs to avoid being mocked by their community for failing to complete a task which they had begun in earnest. This double set of parables echoes the instruction given in the Old Testament Book of Proverbs: "By wisdom a house is built" and "by wise guidance you can wage a war" to ensure victory (Proverbs 24:3-6).
In Jesus' time every landowner who could afford it built a wall around his orchard or vineyard as a protection from intruders who might steal or destroy his produce. A tower was usually built in a corner of the wall and a guard posted especially during harvest time when thieves would likely try to make off with the goods. Starting a building-project, like a watchtower, and leaving it unfinished because of poor planning or insufficient funds would invite the scorn of the whole village. Likewise a king who decided to wage a war against an opponent who was much stronger, would be considered foolish if he did not come up with a plan that had a decent chance of success. Counting the cost and investing wisely are necessary conditions for securing a good return on the investment.
The great exchange: If you prize something of great value and want to possess it, it's natural to ask what it will cost you before you make a commitment to invest in it. Jesus was utterly honest and spared no words to tell his disciples that it would cost them dearly to be his disciples - it would cost them their whole lives and all they possessed in exchange for the new life and treasure of God's kingdom. The Lord Jesus leaves no room for compromise or concession. We either give our lives over to him entirely or we keep them for ourselves. Paul the Apostle reminds us, "We are not our own. We were bought with a price" ( 1 Co 6:19b,20). We were once slaves to sin and a kingdom of darkness and oppression, but we have now been purchased with the precious blood of Jesus Christ who has ransomed us from a life of darkness and destruction so we could enter his kingdom of light and truth. Christ has set us free to choose whom we will serve in this present life as well as in the age to come - God's kingdom of light, truth, and goodness or Satan's kingdom of darkness, lies, and deception. There are no neutral parties - we are either for God's kingdom or against it.
Who do you love first - above all else? The love of God compels us to choose who or what will be first in our lives. To place any relationship or any possession above God is a form of idolatry - worshiping the creature in place of the Creator and Ruler over all he has made. Jesus challenges his disciples to examine who and what they love first and foremost. We can be ruled and mastered by many different things - money, drugs, success, power or fame. Only one Master, the Lord Jesus Christ, can truly set us free from the power of sin, greed, and destruction. The choice is ours - who will we serve and follow - the path and destiny the Lord Jesus offers us or the path we choose in opposition to God's will and purpose for our lives. It boils down to choosing between life and death, truth and falsehood, goodness and evil. If we choose for the Lord Jesus and put our trust in him, he will show us the path that leads to true joy and happiness with our Father in heaven.
Lord Jesus, you are my Treasure, my Life, and my All. There is nothing in this life that can outweigh the joy of knowing, loving, and serving you all the days of my life. Take my life and all that I have and make it yours for your glory now and forever.
Daily Quote from the Early Church Fathers: Jesus permits us to love family but not more than God, by Cyril of Alexandria, 375-444 A.D.
"He says, 'He that loves father or mother more than me is not worthy of me. He that loves son or daughter more than me is not worthy of me' (Matthew 10:37). By adding 'more than me,' it is plain that he permits us to love, but not more than we love him. He demands our highest affection for himself and that very correctly. The love of God in those who are perfect in mind has something in it superior both to the honor due to parents and to the natural affection felt for children." (excerpt from COMMENTARY ON LUKE, HOMILY 105)
It’s all yours, Lord: “None
of you can be My disciple if he does not renounce all his possessions.” —Luke
14:33
The author of the book of Wisdom writes that “the corruptible body burdens the soul, and the earthen shelter weighs down the mind that has many concerns” (Wis 9:15). Whether referring to home or body (see 2 Cor 5:4), the earthen shelter is a possession which weighs down our minds, and from which we struggle to be detached. Jesus says we are to renounce our possessions to be His disciple (Lk 14:33). That doesn’t necessarily mean we sell our house, but that we are to be detached from it. To bear fruit as Jesus’ disciples, we must be detached from our possessions (Mk 4:19-20; Lk 14:33).
This may, for some, actually mean selling some of our possessions. For others, it means using our possessions for God’s kingdom. Jesus declared that no one can serve both God and earthly things, that is, mammon. If we focus on possessions, we will eventually not serve God and even despise Him (Mt 6:24). In today’s second reading, St. Paul asked Philemon to renounce his claim on his slave Onesimus, his “possession” (Phlm 10ff). Paul said that by releasing Onesimus, Philemon would actually “possess him forever” as more than a slave, as a brother in the Lord (Phlm 15).
Be a true disciple of Jesus. Renounce all your possessions so that Christ alone might be your wealth (Phil 3:8).
Prayer: Jesus, more than anything I want to be Your disciple. With Your all-consuming love, melt away anything in my life that is an obstacle to following You completely. “Anyone who does not take up his cross and follow Me cannot be My disciple.” —Lk 14:27. Praise Jesus, Who was obedient unto death and was raised up on the third day (Lk 24:46).
The personal action for today: In what ways do I reflect what is the most important aspects of my life? Have I striven to rise to the “supernatural” level of acting beyond the merely human way of acting? In what aspect(s) of my life do I still need to let go of my selfish ways? Can people see Who is my Master by my actions?
*Blessed Frédéric Ozanam: A man convinced of the inestimable worth of each human being, Frédéric served the poor of Paris well, and drew others into serving the poor of the world. Through the Saint Vincent de Paul Society, which he founded, his work continues to the present day.
Frédéric Ozanam was the fifth of Jean and Marie Ozanam’s 14 children, one of only three to reach adulthood. As a teenager he began having doubts about his religion. Reading and prayer did not seem to help, but long walking discussions with Father Noirot of the Lyons College clarified matters a great deal.
Frédéric wanted to study literature, although his father, a doctor, wanted him to become a lawyer. Frédéric yielded to his father’s wishes and in 1831, arrived in Paris to study law at the University of the Sorbonne. When certain professors there mocked Catholic teachings in their lectures, Frédéric defended the Church.
A discussion club which Frédéric organized sparked the turning point in his life. In this club, Catholics, atheists, and agnostics debated the issues of the day. Once, after Frédéric spoke about Christianity’s role in civilization, a club member said: “Let us be frank, Mr. Ozanam; let us also be very particular. What do you do besides talk to prove the faith you claim is in you?”
Frédéric Ozanam was stung by the question. He soon decided that his words needed a grounding in action. He and a friend began visiting Paris tenements and offering assistance as best they could. Soon a group dedicated to helping individuals in need under the patronage of Saint Vincent de Paul formed around Frédéric.
Feeling that the Catholic faith needed an excellent speaker to explain its teachings, Frédéric convinced the Archbishop of Paris to appoint Dominican Father Jean-Baptiste Lacordaire, the greatest preacher then in France, to preach a Lenten series in Notre Dame Cathedral. It was well-attended and became an annual tradition in Paris.
After Frédéric Ozanam earned his law degree at the Sorbonne, he taught law at the University of Lyons. He also earned a doctorate in literature. Soon after marrying Amelie Soulacroix on June 23, 1841, he returned to the Sorbonne to teach literature. A well-respected lecturer, Frédéric worked to bring out the best in each student. Meanwhile, the Saint Vincent de Paul Society was growing throughout Europe. Paris alone counted 25 conferences.
In 1846, Frédéric, Amelie, and their daughter Marie went to Italy; there he hoped to restore his poor health. They returned the next year. The revolution of 1848 left many Parisians in need of the services of the Saint Vincent de Paul conferences. The unemployed numbered 275,000. The government asked Frédéric and his coworkers to supervise the government aid to the poor. Vincentians throughout Europe came to the aid of Paris.
Frédéric then started a newspaper, The New Era, dedicated to securing justice for the poor and the working classes. Fellow Catholics were often unhappy with what Frédéric wrote. Referring to the poor man as “the nation’s priest,” Frédéric said that the hunger and sweat of the poor formed a sacrifice that could redeem the people’s humanity.
In 1852, poor health again forced Frédéric to return to Italy with his wife and daughter. He died on September 8, 1853. In his sermon at Frédéric’s funeral, Fr. Lacordaire described his friend as “one of those privileged creatures who came direct from the hand of God in whom God joins tenderness to genius in order to enkindle the world.”
Frédéric was beatified in 1997. Since Frédéric wrote an excellent book entitled Franciscan Poets of the Thirteenth Century, and since his sense of the dignity of each poor person was so close to the thinking of Saint Francis, it seemed appropriate to include him among Franciscan “greats.” His liturgical feast is celebrated on September 9.
Frédéric Ozanam always respected the poor while offering whatever service he could. Each man, woman, and child was too precious to live in poverty. Serving the poor taught Frédéric something about God that he could not have learned elsewhere.
