Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: 2 Corinthians 4:7-15
The Trials He Has Experienced
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[7] But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us. [8] We are afflicted in every way, but not crushed; perplexed, but not driven to despair; [9] persecuted, but not forsaken; struck down, but not destroyed; [10] always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. [11] For while we live we are always being given up to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh. [12] So death is at work in us, but life in you.
He Is Sustained by Hope in Heaven
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[13] Since we have the same spirit of faith as he had who wrote, "I believed, and so I spoke," we too believe, and so we speak, [14] knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. [15] For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.
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Commentary:
7-12. In contrast to the greatness of the Gospel--the "treasure" entrusted to them by God--St. Paul emphasizes the limitations of its ministers: they are "earthen vessels" (v. 7). To illustrate this he describes the afflictions and persecution to which he finds himself subjected and in which God's grace always comes to his aid.
In some way these sufferings of the Apostles and of all Christians reproduce in their lives the sufferings of Christ in his passion and death. In his case his suffering opened the way to his glorification after the Resurrection; similarly his servants, even in this life, are experiencing an anticipation of the life they will attain in heaven; this helps them overcome every kind of affliction.
7. St. Paul again stresses that the effectiveness of all his apostolic activity comes from God (cf., e.g., 1 Cor 1:26-31; 2 Cor 3:5); he it is who places his treasures in poor earthenware vessels. The image the Apostle uses--which is reminiscent of the clay which God used to make Adam (cf. Gen 2:7)--helps Christians realize that through grace they bear in their souls a wonderful treasure, God himself; like earthen vessels they are very fragile and they need to be put together again in the sacrament of Confession. As a gloss on these ideas St J. Escriva taught that Christians by bearing God in their souls are enabled to live at one and the same time "in heaven and on earth, divinized: but knowing that we are of the world and made of clay, with the frailty that is typical of clay--an earthenware pot which our Lord has deigned to use in his service. And whenever it has got broken, we have gone and riveted the bits together again, like the prodigal son: 'I have sinned against heaven and against you...'" (quoted in Bernal, "Monsignor Escriva de Balaguer").
8-9. The Apostle's words assure the Christian that he or she can always count on God's help: no matter what trials they have to undergo, victory can be attained with the grace of God as happened in St. Paul's case. "God is faithful, and he will not let you be tempted beyond your strength, but with temptation will also provide you the way of escape, that you may be able to endure it" (1 Cor 10:13). Moreover, St. Paul's example reminds us that more or less severe suffering and tribulation will be a normal thing in the lives of Christ's followers; theirs will never be a comfortable, trouble-free life. "If it is your ambition to win the esteem of men, if your desire to be well-regarded and seek only a life of ease, you have gone astray [...]. In the city of the saints, entrance is given and rest and eternal rule with the King, only to those who have made their way along the rough, narrow way of tribulation" (Pseudo-Macarius, "Homilies", XII, 5).
10-11. As happened in St. Paul's case, in their daily lives Christians must relive the sufferings of Christ through self-denial and penance: this is part of following Christ and imitating him. "The Christian vocation is one of sacrifice, penance, expiation. We must make reparation for our sins--for the many times we turned our face aside so as to avoid the gaze of God--and all the sins of mankind. We must try to imitate Christ, 'always carrying in the body the death of Christ', his abnegation, his suffering on the cross, 'so that the life of Jesus may be manifested in our bodies' (2 Cor 4:10). Our way is one of immolation and, in this denial, we find "gaudium cum pace", both joy and peace" (St J. Escriva, "Christ Is Passing By", 9).
Self-denial, mortification, does not have to be something overt; it should be practiced in the ordinary circumstances of life--for example, by being punctual for appointments, carefully fulfilling one's duties, treating everyone with as much charity as possible, accepting little setbacks in a good-humored way (cf. St J. Escriva, "Friends of God", 138).
10. "The death of Jesus": more exactly, the "dying" of Christ: the Greek word refers to the situation of someone who is dying.
12. In the Apostles, and also in other Christians, the paradox of Jesus' life is verified: his death is the cause of life for all men. "Unless a grain of wheat falls into the earth and dies, it remains alone, but if it dies, it bears much fruit" (Jn 12:24). Afflictions and tribulations, physical and moral pain, daily self-denial and penance, cause Christ's disciple to die to himself and, if united to the sufferings of his Master, they become a source of life for others through the communion of saints.
13-18. The Apostle explains where he gets the strength to bear all the tribulations of life--from his hope in the resurrection and his expectation of being in heaven with those to whom he is writing (v. 14). There is nothing selfish about this desire for heaven: it helps us to stay true to the faith and it enables us to see all the sufferings of this life as something transitory and slight (v. 17), a necessary step to heaven and a way to obtain incomparably greater happiness. "If we wish to enjoy the pleasures of eternity," St. Alphonsus reminds us, "we must deprive ourselves of the pleasures of time. 'Whoever would save his life will lose it' (Mt 16:25) [...]. If we wish to be saved, we must all be martyrs, either by the tyrant's sword or through our own mortification. Let us have this conviction--that everything we suffer is nothing compared with the eternal glory that awaits us. 'I consider the sufferings of this present time are not worth comparing with the glory that is to be revealed to us' (Rom 8:18). These momentary afflictions will bring us eternal happiness (cf. 2 Cor 4:17)" ("Treasury of Preaching Material", II, 9).
13. The Apostle's faith leads him to keep on preaching, despite all the difficulties this may involve. There is nothing else he can do: he is convinced that his faith is what can save the world and he cannot but strive to spread it. If he acted otherwise it would mean his faith was asleep and he did not truly love others. "When you find that something has done you good," St. Gregory the Great explains, "try to bring it to the attention of others. You should, therefore, desire others to join you on the ways of the Lord. If you are going to the forum or the baths, and you meet someone who is not doing anything, you invite him to go along with you. Apply this earthly custom to the spiritual sphere, and as you make your way to God, do not do so alone" ("In Evangelia Homiliae", 6, 6).
14. What inspires St. Paul's apostolic activity and enables him to bear all the difficulties it involves, is his firm belief in resurrection in glory, the basis and cause of which is Christ's resurrection. He also has the hope of sharing this happiness in heaven, in the presence of God, with all the faithful for whose salvation he is working on earth.
15. After reminding the Corinthians that all the sufferings he has been speaking about he has borne for their sake (cf. 4:5), St. Paul tells them what motivates him most--the greater glory of God, to whom the faithful should turn in deep gratitude (cf. 1:11; 9:12). This should be man's primary attitude to God--one of profound adoration and thanksgiving for all his benefits, as we are daily reminded in the Preface of the Mass.
"If life's purpose were not to give glory to God, how contemptible, how hateful it would be" (St J. Escriva, "The Way", 783).
The Mother of the Sons of Zebedee Makes Her Request
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[20] Then the mother of the sons of Zebedee came up to Him, with her sons, and kneeling before Him she asked Him for something. [21] And He said to her, "What do you want?" She said to Him, "Command that these two sons of mine may sit, one at Your right hand and one at Your left, in Your Kingdom." [22] But Jesus answered, "You do not know what you are asking. Are you able to drink the cup that I am to drink?" They said to Him, "We are able." [23] He said to them, "You will drink My cup, but to sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared by My Father." [24] And when the ten heard it they were indignant at the two brothers. [25] But Jesus called them to Him and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. [26] It shall not be so among you; but whoever would be great among you must be your servant, [27] and whoever would be first among you must be your slave; [28] even as the Son of Man came not to be served but to serve, and to give His life as a ransom for many."
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Commentary:
20. The sons of Zebedee are James the Greater and John. Their mother, Salome, thinking that the earthly reign of the Messiah is about to be established, asks that her sons be given the two foremost positions in it. Christ reproaches them for not grasping the true--spiritual-- nature of the Kingdom of Heaven and not realizing that government of the Church He is going to found implies service and martyrdom. "If you are working for Christ and imagine that a position of responsibility is anything but a burden, what disillusionment awaits you!" (St J. Escriva, "The Way", 950).
22. "Drinking the cup" means suffering persecution and martyrdom for following Christ. "We are able": the sons of Zebedee boldly reply that they can drink the cup; their generous expression evokes what St. Paul will write years later: "I can do all things in Him who strengthens me." (Philippians 4:13).
23. "You will drink My cup": James the Greater will die a martyr's death in Jerusalem around the year 44 (cf. Acts 12:2); and John, after suffering imprisonment and the lash in Jerusalem (cf. Acts 4:3; 5:40-41), will spend a long period of exile on the island of Patmos (cf. Revelation 1:9).
From what our Lord says here we can take it that positions of authority in the Church should not be the goal of ambition or the subject of human intrigue, but the outcome of a divine calling. Intent on doing the will of His Heavenly Father, Christ was not going to allocate positions of authority on the basis of human considerations but, rather, in line with God's plans.
26. Vatican II puts a marked emphasis on this "service" which the Church offers to the world and which Christians should show as proof of their Christian identity: "In proclaiming the noble destiny of man and affirming an element of the divine in him, this sacred Synod offers to cooperate unreservedly with mankind in fostering a sense of brotherhood to correspond to this destiny of theirs. The Church is not motivated by an earthly ambition but is interested in one thing only--to carry on the work of Christ under the guidance of the Holy Spirit, for He came into the world to bear witness to the truth, to save and not to judge, to serve and not to be served" ("Gaudium Et Spes", 3 cf. "Lumen Gentium", 32: "Ad Gentes", 12; "Unitatis Redintegratio", 7).
27-28. Jesus sets Himself as an example to be imitated by those who hold authority in the Church. He who is God and Judge of all men (cf. Philippians 2:5-11; John 5:22-27; Acts 10:42; Matthew 28:18) does not impose Himself on us: He renders us loving service to the point of giving His life for us (cf. John 15:13); that is His way of being the first. St. Peter understood Him right; he later exhorted priests to tend the flock of God entrusted to them, not domineering over them but being exemplary in their behavior (cf. 1 Peter 5:1-3); and St. Paul also was clear on this "service": though He was "free from all men", He became the servant of all in order to win all (cf. 1 Corinthians 9:19 ff; 2 Corinthians 4:5).
Christ's "service" of mankind aims at salvation. The phrase "to give His life as a ransom for many" is in line with the terminology of liturgical sacrificial language. These words were used prophetically in Chapter 53 of Isaiah.
Verse 28 also underlines the fact that Christ is a priest, who offers Himself as priest and victim on the altar of the cross. The expression "as a ransom for many" should not be interpreted as implying that God does not will the salvation of all men. "Many", here, is used to contrast with "one" rather than "all": there is only one Savior, and salvation is offered to all.
Source: Daily Word for Reflection—Navarre Bible Commentary