Commitment: A Choice Enlightened by Faith
The capacity to make choices is a prerogative of being human (ST. I-II, q. 1 3, a. 2; cfr. CCC 1 731). Man is capable of apprehending through reason the good, for which reason he makes choices. But when specific choice demands responsibility and constant adherence, it turns to commitment. The Israelites at Shechem, were challenged by Joshua to make a choice of commitment to Yahweh (First Reading). Such choice, in spite of the temptations present in the promised land to be unfaithful is borne of their faith and trust in God who is good and who cares for his people. Without the experience of manifold blessings of God in their lives, would make a commitment difficult to do. But the commitment that Israel is expected to achieve finds its fulfillment in the “marriage commitment” between Christ and the Church (Second Reading). This “mystery” is analogous to the love and commitment between husband and wife: “Husbands, love your wives as Christ loves the Church.” (Eph. 5:25) It is impossible to make a lifetime commitment in marriage that is indissoluble, monogamous and self-sacrificing without a prior redemption of man’s “Yeses” to that commitment through the grace of Christ. Only when there is a continuous redemption of our “yeses” on the daily basis can we continue to be faithful to our promises (Theologians call this “gratia cooperans” or “gratia perseverantiae”).
The Gospel of today narrates the different responses of Jesus’ listeners on his discourse on the Bread of Life. Affirming that his Flesh is true food and his Blood, true drink, provoked different responses either of commitment or the lack thereof:
- Murmuring and Rejection. Some disciples find Jesus’ teaching difficult and respond with murmuring and disbelief. They say, "This saying is hard; who can accept it?" This group represents those who are unable or unwilling to accept Jesus’ words because they find them too difficult or offensive. Their murmuring reflects a deeper resistance to fully embracing Jesus' identity and mission. As a result, many of these disciples choose to leave and no longer follow Him. This shows that when faced with teachings that challenge their understanding or comfort, some people choose to turn away rather than trust in Jesus’ words.
- Questioning and Disbelief. Jesus, aware that His disciples are grumbling, questions them, "Does this shock you? What if you were to see the Son of Man ascending to where He was before?" This response involves those who are not only struggling with Jesus' teaching but also doubting His authority. Jesus challenges their disbelief by pointing to the greater mystery of His divine origin and eventual ascension. This questioning reflects a deeper issue of faith; they struggle to reconcile Jesus’ words with their understanding of reality. Jesus' response is an invitation to faith, urging them to look beyond the immediate difficulty to the larger truth of His divine mission.
- Commitment in Faith. When Jesus asks the Twelve, "Do you also want to leave?" Peter, speaking on behalf of the apostles, responds, "Lord, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God." This response reflects a profound commitment to Jesus despite the difficulty of His teachings. Peter and the other apostles acknowledge that even though they might not fully understand everything, they recognize that Jesus is the source of eternal life. Their response is rooted in faith and trust in Jesus’ identity as the Holy One of God. This represents a mature and deepened faith that accepts the mystery and challenges of discipleship, grounded in a personal relationship with Jesus.
- Skepticism and Betrayal. Jesus ends this passage by acknowledging that one of the Twelve, Judas Iscariot, would betray Him. "Did I not choose you, the Twelve? Yet one of you is a devil." This response represents those who, while physically staying with Jesus, are internally disconnected and even opposed to Him. Judas’ presence among the Twelve highlights that not all who stay outwardly committed are truly aligned with Jesus. This skepticism and eventual betrayal illustrate that it is possible to be close to Jesus outwardly while rejecting Him inwardly, leading to a tragic outcome.
Our Christian commitment to our Faith (what we believe) must be made and shaped by our sincere choices enlightened by faith (how we believe). But belief-shaping choices, although grounded on the reasonableness of faith (Vatican I), must allow room for faith rooted in God’s words in Jesus who reveals even complete understanding fails. “Praestet fifides supplementum sensuum defectui” (“Faith for all defects supplying, Where the feeble senses fail” - Aquinas’ Tantum ergo).
- Rev. Fr. Martin M. Fonte, FFI
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