[stephenkhoo]

Scripture Reflections
Wednesday, 07 March, 2012, 2nd Week of Lent
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SCRIPTURE READINGS: JEREMIAH 18:18-20; MATTHEW 20:17-28

One of the first essays we had to write when we were young was “My Ambition.” Unless we know what we want to do in life, we cannot motivate ourselves rightly in our studies. But if we are clear what we want to achieve in life, then nothing can stop us from realizing our goal, for where there is a will, there is a way.

Yet, one wonders, is having ambition a good thing? The word “ambition” sounds self-centered and self-serving. On one hand, whilst having ambition keeps us focused and directed, it can also cause us to be over competitive to the extent that we become very selfish, using all means available, sometimes even unscrupulous means, to achieve our goals. After all, ambition has to do with the desire for power. We desire power in life, consciously or unconsciously, whether directly or indirectly in the form of money and popularity. To have power means that we are in control of the situation. If the world pursues money, power and status, it is because of insecurity. We labour under the widely perceived but false notion that with money, power and status, we will have security.

Hence, one should not be surprised that even in the religious world there is the struggle for power. Sometimes, politics and religion are at odds because of the desire to be in control. In the gospel, we read of the struggle for power and position among the apostles too. Of course, in Matthew’s gospel, the blame for power was assigned to the mothers. This could be true, for many of our parents also desire that their children be some influential people in society. But in Luke, it was clear that the apostles themselves asked for the places of honour. This crave for power was not just the problem with James and John. The other apostles were equally guilty, for we read that they too were jealous when they heard this request. Indeed, even the desire to be priests is a subtle desire for power and sometimes, if not careful, the same temptations of the world, for power, honour and wealth can come under the guise of religious service. That is why there is competition even in the religious world for power, even when done subtly.

Is it wrong, therefore, to harbor ambition in life? As already said, without having some kind of ambition, we would live a directionless life. Without focus, we would just drift through life, responding to situations, rather than taking charge. On the other hand, the obsession for power and position can also destroy a person when he allows his desire to consume him. It is said that power corrupts, but absolute power corrupts absolutely. So it is not so much whether an ambition is in place or not, but that we must already be motivated to do something that we enjoy and find worthwhile doing.

So what kind of power arising from ambition is truly in line with the gospel values? Power must be transformed into service. The only power one can seek is the power to be at the service of others. In this way, power would not be so much about being in charge of people or controlling others, subjecting them to our beck and call for selfish interests, but purely for the greater good of humanity. This is the humble service that Jesus spoke about in today’s gospel. Jesus reprimanded His disciples for seeking for power for the wrong motive. He said, “You know that among the pagans, the rulers lord it over them, and their great men make their authority felt. This is not to happen among you. No; anyone who wants to be great among you must be your servant, and anyone who wants to be first among you must be your slave, just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Ambition can therefore become a divine calling when it is exercised for the service of humanity and especially for the service of God. The basic difference that separates ambition from vocation is the motivation underlying what one does. Thus, if one has an earthly ambition, it can be a vocation from God to serve the world. Conversely, even a call to religious service might not be a divine calling, for one can serve himself in the name of God. One should not desire power to serve oneself or even to protect oneself, but so that one could serve and defend the interests of others, especially the weak, the poor and the voiceless. Ambition, when taken in the form of servanthood and for the service of the kingdom, is truly godly and praiseworthy.

True humble service is reflected in our capacity to drink the cup of suffering. That was what Jesus told the disciples. “You do not know what you are asking. Can you drink the cup that I am going to drink?” What is this cup? The cup of suffering is first and foremost the sacrifice of oneself for the service of humanity. Of course, it is not easy to give oneself to others all the time. Those who are married know how demanding it is to look after the family. Everyone seems to want a bit of their time. At work, there are pressing projects to be completed. At home, the children demand for attention and love. Not infrequently, they have to deal with an unreasonable spouse as well. They also have to take care of their loved ones, their grandparents, siblings and relatives. When one is pulled from all sides leaving hardly any time for oneself, one cannot but feel wearied and tired from service. Indeed, with position and power, more is demanded of us. To give and give endlessly can be truly draining. It means to empty oneself for others and putting their needs before ours.

But if this were the only cup of suffering, it is still not so bad. We do not mind suffering for those whom we love. The real cup of suffering is more than just sacrificing oneself, one’s needs, convenience and pleasure for the sake of others. But the real cup that Jesus refers to is the same cup that He Himself had to drink at the Garden of Gethsemane when He pleaded with the Father to remove the cup from Him if it were possible. (cf Lk 22:42) This is the cup of wrath that prophets often spoke about with fear. “This is what your Sovereign Lord says, your God, who defends his people: “See, I have taken out of your hand the cup that made you stagger; from that cup, the goblet of my wrath, you will never drink again.” (Isa 51:22) “This is what the Lord, the God of Israel, said to me: “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it.” (Jer 25:15) “God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath.” (Rev 16:19) The cup is the wrath of God against the sins of humanity that Jesus took upon Himself. In other words, He was carrying the sins of humanity in Himself. Jesus suffered innocently on our behalf. He was justly put to death on the cross because of the selfishness of man. He suffered injustice, bearing the effects of our sin when He knew no sin. He was, so to speak, made to assume the punishments that rightly belong to us.

The suffering of Jeremiah in the first reading is but a participation in this cup of suffering. He meant well for the people. He prophesied to warn them about the imminent disaster that would overtake them if they did not repent. But instead of being appreciative, the people plotted against him. We, too, cannot but feel with him, especially when we are misunderstood for our good intentions. To suffer innocently and unjustly is the cup we are called to drink, especially for those in authority. Quite often, we have to suffer the unjust criticisms without being able to defend ourselves because of confidentiality, or sensitivity. At the same time, we cannot take revenge or even to defend ourselves. We can imagine how heavy and bitter Jeremiah was at the ingratitude of his people. He complained to God thus, “Listen to me Lord, hear what my adversaries are saying. Should evil be returned for good? For they are digging a pit for me. Remember how I stood in your presence to plead on their behalf, to turn your wrath away from them.” How terribly hurtful and disappointing it is when the people we labour and suffer for are the very ones crucifying us. This is truly the cup of suffering that Jesus drank at the Garden of Gethsemane, for He, too, was being condemned, not for His sins but for ours.

For this reason, if we are not willing to suffer for our people, then we should not strive for office and position. Power and office is given to us so that we are ready to suffer selflessly for the greater good of humanity. The greatest temptation in life is for those in office to get used to being served and forget, in their busyness, that they are servants; and so when they are not attended to, they get easily slighted and hurt. When the power we are given is no longer used for changing lives, we must surrender that power to someone else who could be more effective than ourselves. We must therefore purify the exercise of power and be ready like the disciples to drink the cup of wrath that Jesus drank. It is very difficult, but when we suffer for the love of God and our fellowmen, we do not speak so much about the burden of the office as that it is a privilege to suffer for Christ and for our fellowmen. Lent is precisely a time to follow Jesus to Mount Calvary where we make ourselves an oblation to the Lord on behalf of those whom we are called to serve.