Sixth Sunday In Ordinary Time (Year C)

Jer 17.5-8;
Ps 1;
II Cor 15.12, 16-20;
Lk 6.17, 20-26

TRUE HAPPINESS AND BLESSINGS ARE CONTINGENT UPON OUR COMMITMENT TO DIVINE STATUTES

1. The prevailing perception among many is that religion serves as a comfortable framework of beliefs that aligns seamlessly with societal norms. However, historical accounts from Catholics across various continents and epochs underscore that this notion is fundamentally flawed. Fidelity to the Church has often led to individuals facing marginalization, social disenfranchisement, suspicion, torture, and, at times, martyrdom. In contemporary society, adherence to Catholic teachings on critical ethical dilemmas—such as abortion, genetic manipulation, remarriage post-divorce, and euthanasia—confronts the increasingly progressive societal trends. Those who uphold these doctrines may find themselves regarded as anachronistic, not only by those outside the faith but also by factions within the Catholic community.
2. The modern conception of religion as an “optional extra” starkly contrasts with the unequivocal guidance found in today’s scripture readings, particularly encapsulated in the Psalm. These texts present a dichotomy: one must choose between adhering to divine principles or succumbing to worldly values. True happiness and blessing are contingent upon our commitment to divine statutes:

“Happy indeed is the man…whose delight is the law of the Lord and who ponders his law day and night… He is like a tree planted beside flowing waters, yielding its fruit in due season… and all that he does shall prosper.” (Psalm 1)

3. The contemporary landscape tends to recoil from critique and controversy. When encountering the exhortations of Psalm 1, it is common to rationalize by asserting that many lead fulfilling lives outside religious frameworks, suggesting that adherence to the Church could enhance one’s happiness. Yet, the liturgical readings for today present a starkly different narrative. Figures such as Jeremiah, the Psalmist, and Christ himself convey a message: authentic and enduring fulfillment is found solely through adherence to divine directives. Deviating towards worldly paths ultimately leads to a sense of emptiness and spiritual desolation.
4. Hebrew literature utilizes juxtaposition to elucidate concepts, and this is evident in Jeremiah’s presentation of alternatives in our first reading. He explicitly articulates the perils of relying on human judgment, proclaiming, “A curse on the man who puts his trust in man, who relies on the things of the flesh.” This curse emerges from the recognition that reliance on worldly standards fosters a corrosive shift in one’s values. While embracing worldly judgments may yield short-term ease and a semblance of moral comfort, it risks eroding one’s Catholic conscience and potentially severing one’s relationship with God. Jeremiah poignantly describes the spiritual desolation of a person who succumbs to worldliness: “He is like dry scrub in the wastelands; if good comes, he has no eyes for it.” The implications extend beyond this earthly existence, as he forewarns of the dire consequences of eternal separation from God—a reality for those who grow spiritually deaf and blind to the divine call.

5. Today’s Gospel reading highlights Saint Luke’s account of the Beatitudes, which the Catechism identifies as the core of the Gospel message. If one seeks to distill the essence of Christ’s teachings into a singular passage, this is it. The widespread perception of the Beatitudes as warm and approachable reflects the extent to which contemporary society is entrenched in materialism. The passage not only conveys the assurance of blessedness but also posits a stark admonition directed at the affluent:

“Woe to you who are rich, for you have received your consolation.
Woe to you who are filled now, for you shall be hungry.
Woe to you who laugh now, for you shall mourn and weep.”

6. Saint Luke effectively reveals a sharper, more probing aspect of Christ’s Sermon on the Mount. Jesus designates the poor, the famished, the mournful, and the persecuted as particularly valued in the divine scheme. He offers solace to those who experience feelings of alienation, despair, or marginalization, affirming that they are already known to God and possess a profound, albeit often unrecognized, joy. They are bestowed with a promise of eternal life and salvation: “Your reward will be great in heaven.” Conversely, Jesus directly challenges the notion that worldly success, affluence, authority, and societal favor assure one of spiritual security. The recurring phrases of “woe” serve as both a curse and a caution that balances the inherent blessings. Through this dialectical form—juxtaposing good and bad—Saint Luke underscores a critical theological tenet: the choices made in the temporal realm bear eternal implications.

7. The teachings emphasize that wealth, physical comfort, and joy are not inherently condemned. However, there is a profound caution against placing our trust in the transient happiness these elements provide. The warning from Jeremiah serves as a poignant reminder that reliance on material or worldly entities can lead to a profound loss of spiritual insight. The pursuit of worldly achievements may ultimately dull one’s longing for eternal truths.
8. The Catechism articulates that the Beatitudes delineate the ultimate purpose of human existence and the final goal of moral actions: humanity is called to participate in divine beatitude (Catechism, para. 1718). It further underscores that the promised Beatitude indicates true fulfillment cannot be found in material wealth, physical well-being, social status, or any human accomplishment—regardless of its utility, such as advancements in science, technology, or the arts—but is rooted solely in God, who is the fountain of all goodness and love (Catechism, para. 1723).

9.The Venerable John Henry Newman astutely observed over a century ago that society often displays an intrinsic reverence for wealth. He articulated that wealth serves as a benchmark for happiness and respectability among the masses, reflecting a deep-seated belief in its power. As he stated, “All bow down before wealth… It is a homage resulting from a profound faith… that with wealth he may do all things” (Discourses to Mixed Congregations). This perspective invites a critical examination of the socio-economic paradigms that equate material success with personal worth and societal status.

10.Cardinal Newman’s insights resonate profoundly in contemporary society, where individuals often assess the worth of others through the lens of financial status, income brackets, and the dimensions of their residences or vehicles. A significant portion of our time and effort is channeled into the pursuit of monetary gain rather than the pursuit of spiritual salvation.

While such preoccupations may arise from practical exigencies, the moment temporal wealth supplants divinity as our ultimate objective, we risk entering a perilous state. We may find ourselves among those whom Our Lord laments, and we can quickly transform into the arid scrub of the spiritual wasteland.

11.Today, let us seek the grace that draws us nearer to the divine beatitude of God. May we resemble the tree planted by the water’s edge, with roots deeply embedded in the stream of God’s grace, continually producing spiritual fruit. Recognizing our inherent spiritual poverty and hunger, may we receive God’s blessings now and eternally. Amen.

God bless

Fr Joseph Osho