Among classmates, colleagues, associates, and even families, it often happens that someone feels she or he is specially gifted and would want to dominate and control others. It grows into a craving for power and authority. If you think that such power-play would be out of place among Jesus’ disciples or in the Church, think again. It was disappointing to hear Jesus’ disciples display this shameful attitude that is common in the corporate world. You can imagine the kind of power tussle that reigned in the early Church when you remember that references were made to Peter as the leader, then suddenly it was James; and when Paul came into the scene, it was nearly a staccato. The most disappointing thing about today’s unthinking request by James and John is that it came right after Jesus’ prediction of His passion, showing profound misunderstanding of the person and mission of Jesus. Yet, we cannot judge them too harshly because our situation is worse. 2000 years after hearing this Gospel, we still hear of power tussles in the Vatican, and fights over Episcopal appointments in some dioceses of the world.
Jesus takes time to educate the apostles and us on the true meaning of authority. When He gave the missionary mandate, He did base it on the statement “all authority in heaven and earth” (Matt 28:18); hence, He did not exclude power and authority from the mission of the Church. Yet, He pushes for a totally different approach to power and authority. In contrast to the worldly view, power and authority are essentially for mission and service, and both mission and service are for community building, sanctification, and unification in Christ. The term the Church applies for this sacred service is the Greek word “diakonein;” and to emphasize the importance of this sacred service, the Church instituted the office of the permanent diaconate. Power and authority in the Church are clearly synonymous with service and even servitude. Thus, Jesus explains that “whoever wishes to become great among you must be your servant, and anyone who wants to be first among you must be doulos or slave of all” (Mark 10:44). The use of the phrase “slave of all” is deliberate and paradoxical. By commanding that His followers voluntarily subordinate themselves as servants and slaves of all, Jesus underlines His ideal of universal service toward others.
In essence, all Church leaders—pope, bishops, priests—are (and must be) deacons. It was Pope Gregory the Great who, to epitomize this servant role, took the title “servus sevorum Dei” (servant of the servants of God), and since after him all popes have retained the title. The point is that both Bishop Konderla and Fr. Jo are your servants. The degree to which we serve or our intensity of service demonstrates our love and fidelity to Christ and His Church. If I serve joyfully, my love for God shines forth; if I serve shabbily and grudgingly, I dim the face of God in your midst. If I disrespect you, I do the same to God.
All other faithful followers of Christ are servants in their own rank as fathers, mothers, teachers, lawyers, bricklayers, since they are not precluded from service. They alleviate the sufferings of others with the balm of Christian charity, that is, with their kind hearts, gestures, and material goods. We know many men and women in our parish who support the Church and fellow members with their time, talent and treasure. For example, we have people who silently spend time to decorate the altar with flowers, wash and iron the sacred linens and altar drapes, and replace the candles. A recently deceased parishioner would call every month to know if we’re meeting up with the bills, and would write a check when possible. Someone recently asked to clean and polish the thurible. Another will repair a window, replace a faulty electric wire, serve the sick, and welcome people as greeters. The opportunities to serve with love are countless. The true servant does not seek praise or the adulation of others because she knows that an everlasting reward awaits her in heaven.
Fr. Chukwudi Jo Okonkwo