Eucharistic Hour - Talk To Swing the Sword or to Drink the Cup (3)

HOW CHRISTIANS ARE CALLED TO FIGHT THE GOOD FIGHT

Outline

Intro

Title: To Swing the Sword, or to Drink the Cup? As Christians, are we pushovers, born to die, or are we soldiers, born to fight?

Sword

Awake, o sword Zech 13-14

Strike the shepherd Matt 26

Two swords Luke 22

Sheathe you sword John 18

Jesus’ Tease? First commanded to take it up, then castigated for actually doing so!

Our Little Agonies

Defending my precious thesis – contradicted, humiliated, unjustly accused in public

Brokenness in me, loved ones who are lost, grave injustice in the world

In the face of all this, what are we to do with it?

Soldiers for Christ

Share in suffering (2 Tim 2:1)

Sword of the Spirit (Eph 6:11)

Lay it down (Jn 10:18)

Give Life as Ransom (Mk 10:45)

Fill up what is lacking (1 Col 1:24)

Where to find the strength?

Baptized into his death (Rom 6:3) Dying since the day you were born

Talk

Introduction: Paradise Lost, Garden Regained

We continue our prayer in the presence of Christ here in the garden. This lush greenery reminds us of Paradise Lost, for when our first parents ate of the forbidden fruit, they were exiled to the desert. God’s cherubim and a flaming sword protected against re-entry. Banished from the place where we once walked with God in the cool of the evening, we remain in this wilderness, east of Eden.

But even the topography of the Temple fed our hope of home-coming. Year after year, on the Feast of Yom Kippur, we longed for the Day of Atonement, that is, the Day of At-One-Ment. But what would it take to be one with the One God once again? The ritual hinted at it. The high priest would walk westward, moving from the outer circles where unrighteous sinners were kept safe and separate from God’s inner sanctuaries. He would proceed past the place where fire and flame converge, the altar of sacrifice with its Edenic overtones, and into the Holy of Holies. Only there could he pronounce the divine name. But the glory was short-lived. It lasted, literally, as long as one breath. Yahweh!

And then the moment was lost and it was time to step back out of that Holy Space. Once more he was forced to retire east of Eden. And so it was, and so it has been for long centuries. Still, we wait in exile, longing to join our Jesus in the glorious garden.

But he walks before us. He shows us the way.

He began his mission in the desert, now we find him in a garden. We are gaining on Paradise.

Title: Fighting the Good Fight

The title of this meditation is “To Swing the Sword, or to Drink the Cup: How Christians Are Called to Fight the Good Fight.” No matter which Gospel you read (Matthew, Mark, Luke, or John), the sword and the cup are two intriguing symbols which emerge from the reading of the account of Christ’s agony, and they can aid our prayer on this sacred night.

They can also shed light on some of life’s most fundamental questions. As Christians, are we called to be pushovers? Didn’t Jesus command us to turn the other cheek? Didn’t Paul say that he has been crucified with Christ? So is this our calling: to imitate Christ by dying to ourselves? Is life summed up by self-mortification? Are we born to die? If so, does this mean that we’re not called to engage our enemies and fight back against injustice? Are we called, rather, simply to suffer patiently, contentin ourselves that we share in his death?

But it seems to me that there is a place for warfare. We are called to fight. I call myself a Legionary of Christ. It is said that the sacrament of confirmation makes us soldiers for Christ, an expression we find in St. Paul. So which is it? Are we called to lay down or to stand up? Are we cadavers for Christ or soldiers for Christ? Are we called to swing the sword or to drink the cup?

Obviously, we’ll have to make some distinctions.

If we’re called to suffer, how is Christian suffering different from non-Christian suffering? If we’re called to fight, what sets us apart? What are we fighting against? What are we fighting for? How should we as Christians be fighting?” With these questions in mind, let’s listen to God’s Word.

The Sword

The Prophet Zechariah says (in chapter 13):

7 “Awake, O sword, against my shepherd, …

“Strike the shepherd, and the sheep will be scattered.”

Zechariah goes on to speak of the coming day of the Lord, when all the nations will gather to wage war against Jerusalem, “and the city shall be taken” (14:2)

“Then the Lord will go out and fight against those nations as when he fights on a day of battle. 4 On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east”

“5 And you shall flee to the valley of my mountains… And you shall flee as you fled from the earthquake”

“On that day living waters shall flow out from Jerusalem”

“And the LORD will be king over all the earth. On that day the LORD will be one and his name one” (Zech 14:9).

Zechariah wrote some 500 years before Christ. What do these futuristic prophecies have to do with Holy Thursday? After the Last Supper Jesus went to the Mount of Olives, where he foretold his death and resurrection one last time, quoting Zech 13:7 (in Matthew 26; par. Mark 14):

30 And when they had sung a hymn, they went out to the Mount of Olives. 31 Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ 32 But after I am raised up, I will go before you to Galilee.” 33 Peter answered him, “Though they all fall away because of you, I will never fall away.” 34 Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” 35 Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

Notice how the passage emphasizes the disciples’ response when the shepherd is struck. Far from sheepish, Peter’s voice is valiant, and the others echo with the same bravado. They are ready to die with Christ.

Or are they? For, in what follows, all flee, just like Peter (compare Mt 26:35 and 56). The good shepherd was right: in his affliction his flock is scattered!

In Luke’s gospel Jesus also foretells Peter’s denial, but without quoting Zechariah.

31 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” 33 Peter said to him, “Lord, I am ready to go with you both to prison and to death.” 34 Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.”

So the idea of dying with Christ is found in Luke, even though he didn’t mention Zechariah’s sword. But look what (only) Luke goes on to say:

35 And he said to them, “When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, “Nothing.” 36 He said to them, “But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. 37 For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” 38 And they said, “Look, Lord, here are two swords.” And he said to them, “It is enough.”

So in Luke, Jesus gives a whole speech centering on swords in the same moment that Matthew and Mark give us Zechariah’s prophesy, in which a sword awakes to strike the shepherd. Why? The disciples didn’t get Jesus’ message? Do we?

Swords soon reappear in the moment of the arrest. Matthew tells us the following:

47 While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. 48 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; seize him.” 49 And he came up to Jesus at once and said, “Greetings, Rabbi!” And he kissed him. 50 Jesus said to him, “Friend, do what you came to do.” Then they came up and laid hands on Jesus and seized him. 51 And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. 52 Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? 54 But how then should the Scriptures be fulfilled, that it must be so?” 55 At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me. 56 But all this has taken place that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.

Jesus uses military imagery, speaking of swords and a legions of angels, but he also corrects the disciples’ profound misunderstanding when they want to go over the top (Here are two swords). What sword does he want us to swing?

We must see one last text. John’s Gospel will also mention the sword

4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”

Ah, there it is. Evidently, Jesus sees these as mutually exclusive alternatives. To swing the sword (and not drink the cup), or to drink the cup (and sheathe the sword). Christ is saying, “Sheath your (material) sword, Peter. Would you prevent me from drinking the cup?”

We can imagine Peter’s confusion. “But, Lord, you told me to buy a sword? Why then do you chastise me for using it? Am I to stand by and just let these scoundrels abuse you? Didn’t you warn me not to flee? Are you incriminating courage? What do you want from me? I want to fight for you? I love you, don’t you see?

Our Agonies: Humiliating Licentiate Defense

Maybe you have agonies of your own. Maybe you suffer for the brokenness of those you love or for the injustice in the world.

The question is what do you do in the face of it? Do you flee? Do you fight? How do you fight?

Soldiers for Christ

We are called to fight. We are called to be soldiers for Christ. But according to Scripture, what does a good soldier do?

2 Tim 2

3 Share in suffering (synkakopatheson) as a good soldier of Christ Jesus. 4 No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.

The verb is used 4x times in this letter (each time in relation to the evangelizing mission)

8 Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, 9 who saved us and called us to a holy calling (2 Tim 1:8)

5 As for you, always be sober-minded, endure suffering (kakopatheson), do the work of an evangelist, fulfill your ministry (2 Tim 4:5).

We are called to engage in spiritual warfare, and for this God’s word speaks of armor, which is defensive imagery. What is the one offensive weapon we bear?

11 Put on the whole armor of God, that you may be able to stand against [negative] the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm [positive]. 14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18 praying at all times in the Spirit, with all prayer and supplication.

We are called to swing a sword for Christ. Not a material sword but a spiritual one. But we are not called to flee. Christians are not pacifists in that sense. We are not pushovers. We do not sit back idly as the world crumbles. We turn the other cheek, yes. We drink the bitter cup, yes. We are crucified with Christ, yes.

But no one takes our life, we lay it down of our own accord (cf Jn 10:18)

This is the power we’ve been given. We share in the mission of Christ, and that mission is two-fold. Passover is the watershed that delineates two phases: before and after. For most of the mission, no sword is needed; in fact, no moneybag, no staff is required either, for the Lord provides for our ministry and prospers the work of our hands. But there comes a time when trials intensify to deepen our share in Christ. They called to communion with his redemptive sacrifice. We’re called to make our lives a gift, and this feels like death. Indeed it can be an agony to take up spiritual warfare.

St Luke says, Agonize to enter through the narrow door. Strive! Agonizesthe. The root agon means struggle.

But see the irony! The laying down of our lives, which we often think of as passive (indeed the word Passion comes from Passio. Patire in Latin means to suffer), is in fact active. Jesus tells us that to suffer lovingly, willingly, is to wield a sword. That was his command (Lk 22:36)!

I find a deep motivation in this. My suffering is not in vain, it bears fruit.

1 Col 1

24 Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church.

Where to find strength to fight (to die)

3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

He goes on to say that:

We have become one with him by dying with him, therefore we will also be one with him in rising to new life.

You don’t have to receive any miracle tonight, or drink any magic potion in order find peace or to heal broken hearts, or to save the world. You’ve been sharing in Christ’s redemptive death since the moment you were reborn in baptism. You’ve been dying since the day you were (re)born. And you will complete your baptism, when you die a physical death and enter fully into the Promised Land of heavenly, Trinitarian life.

When that day comes you can take your rest. Until then, stay awake and fight the good fight.

Keep watch and pray. If we don’t, we can expect our apostasy. If we do, we can expect God’s angel. NOT to console us or to spare us suffering. Christ was not spared when he received help from on high. Rather, God gave him strength to endure the agony, to walk through the valley of the shadow of death without fear of evil. Pray not that you may be spared the cross, but that you might find the strength to bear it.