Readings: Ezekiel 2:2-5; 2 Corinthians 12:7-10; Mark 6:1-6
Lord Acton famously said that ‘power tends
to corrupt and absolute power corrupts absolutely’. We see examples of this
across history and we are witnessing another example of it at present, with the
collapse of the power of the Catholic Church in Ireland. For some it is all due to secularism and there do seem to be ‘enemies of the Church’ there, driving the process forward as energetically as
they can. But for most ordinary people it is the corruption revealed at
the heart of the Church that has brought it down. That heart, at present, seems
morally and spiritually empty.
Another quotation attributed to Lord Acton
is equally relevant to the situation: ‘every thing secret degenerates, even the
administration of justice; nothing is safe that does not show how it can bear
discussion and publicity’. Discussion and publicity are the air in which truth
and freedom prosper, which is why free media are a crucial element in a
democratic society. Not that democracy is perfect either its evil being, as the
same Lord Acton pointed out, the tyranny of the majority. Yet democracy does
still seem to be the least worst form of government.
Power, corruption, discussion, publicity,
truth, freedom – why speak about such things? Well, the readings for the Mass
are about power. In the first reading there is a contrast between the kind of
power that comes into Ezekiel to make him stand up, and the kind of power he
must confront in the defiant and obstinate political and religious leaders.
Paul, in the second reading, boasts of his powerlessness, not because he has no
power but because he is aware of its dangers. To keep me from becoming proud,
he says, God sent an angel of Satan, a thorn in the flesh, a saving weakness. I
prayed for it to be removed, again and again and again, he says, until the
point was revealed to him, the word of the Lord saying ‘my grace is sufficient
for you, for power is made perfect in weakness’. Power is made perfect in
weakness. What a strange thought.
The gospel reading is Mark’s account of
Jesus’ return to his home town and the antagonistic way in which he was
received. What went wrong? If he had played the game of power he might have
kept them onside: local boy does well, bringing fame (and perhaps fortune) to
his own people. Instead he speaks and acts on another basis, with a wisdom from
beyond Nazareth, doing mighty works with strength and authority originating
beyond Nazareth. Like all prophets who try to bring the Word of God to their
own people, he is rejected. ‘We know who he is’, they say, dismissively. ‘Who
does he think he is?’, they ask, dismissively.
Power is about a sense of worth and value
and meaning, of counting for something and being effective in the world, and
human beings will sacrifice many other things in order to have these. We go
looking for them in ourselves and in the groups with whom we identify, to feel
powerful and significant, secure in our identity and our superiority to others.
By contrast love and goodness, truth and
grace will often seem weak and ineffective in the world. Waiting for God to
give our lives worth and value, identity and meaning: this will often seem
foolish. But Ezekiel knows the strength that comes from having the Word of God
inside him. Paul knows that strength too, just as he knows the internal
struggle that these contrasting kinds of power set off.
Jesus is the one who knows all this better
than anybody else. He knows the strength and authority of love, just as he
knows the difficulties love encounters in trying to convince the world of its
(love’s) wisdom. Love is the only great power in the world that is not violent
because it contains, and reconciles, this paradox of strength and weakness. It
is all about vulnerability and acceptance and patience and learning. It is all
about strength and worth and value and identity.
The temptations of power are relentless and
insidious, and even when we think we are detached from them they return in
subtle and confusing forms. Pride, arrogance, superiority – these are the roots
from which corruption, exploitation, indifference, and the abuse of others
finally sprout. In such places faith counts for nothing and so Christ is
rendered impotent: he can perform no mighty work there. His wisdom will be
dismissed as unrealistic and impractical, even if people continue to pay lip
service to it. His power will be regarded simply as weakness. His great saving
act of radical powerlessness, his death on the cross, will be ignored or turned
into something pious.
Thanks be to God that he is freeing us from
the chains of pride and power. May he give us courage for this journey. May he
guide us into his kingdom, where love tends to heal and save, and absolute love
heals and saves absolutely.
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