1 Samuel 3:3b-10, 19;
1 Cor 6:13c-15a, 17-20 and
John 1:35-42
In the readings, especially in the first reading (1 Samuel 3:3b-10, 19), and in the Gospel (John 1:35-42), the familiar call stories of Samuel and that of the Disciples of Christ: Andrew, Peter, etc., are presented, respectively. Each of these stories though delights of many preachers, is meant to remind us, among other things, that even though God initiates calling us to different stages of life, he expects us to respond with love and devotion. But, we cannot respond to what we have not heard. And how can we hear unless we listen, unless we remain focus, and resist those distractions!
In the first reading, Samuel is called to do what many of Israel’s judges and the sons of Eli had failed to do: to carry the banner of love and keep the torch of the covenant-promise which the Lord had established with the house Israel. As a prophet Samuel would anoint the initial Kings of Israel. In hearing God’s voice he not only took counsel from Eli, but carefully and obediently responded, on the third instance, as instructed, “Speak, for your servant is listening.” This might have well reminded us of Deuteronomy 4 , where Israel as a whole is called to listen, "Shema Yisrael", but Samuel’s response, with a participle expression “listening” adds to the force of his readiness and docility, also found in the voice of today’s psalmist, “here I am Lord I come to do your will” (Ps 40), and of our mother Mary, “Behold I am the handmaid of the Lord, be it done to me as you will” ( Luke 1:38), heard during Christmas!
In the Second Reading (I Cor. 6:13c-15a.17-20) St. Paul presents us with another type of call, this time around: ‘THE CALL TO HOLINESS”. This suggests also the call out of sinfulness. Here the body is presented as the centre of moral and spiritual encounter. St. Paul here explains to us that we don’t own our body though it is with us. In fact, he calls it "member of Christ" as well as the "temple of the Holy Spirit". On the strength of these designations, St. Paul instructs that all forms of immorality are destructive to the body. The call to holiness here therefore entails keeping the body free from defilement that comes from immorality.
It is easy to assume that St. Paul was referring only to sexual immorality in the Second Reading but that is not exact. Apart from sexual immorality which has taken a very destructive dimension in our world today, there are other forms of immorality that affect the body. It could rightly be said that anything we do with our bodies that does not glorify God is immoral. There are many people who feel that God should have given them fairer skins instead of darker skins and they consciously change the colour of their skins. Some other people feel that they should be like people from another race hence they consciously fix various outrageous things to look like them. Our body belong to God and anything that we do with the body must be respectful to its creator.
The call to “HOLINESS” is at the same time a call to “WHOLENESS”. To be Holy one needs to be WHOLE; that means nothing should be lacking in any area of one’s life. We all are called to be holy as Peter pointed out when he enjoined his audience to be holy as He who called us is holy (1 Pet. 1:15). The call to be holy is therefore not optional. Just as Samuel had to answer God we all are required and obligated to answer the call to holiness. There are indeed grave consequences involved if we fail to respond to the call. Furthermore, the call to holiness does not just mean kneeling before the altar every day and night and going without food. Holiness does not mean spending a night in the church, it rather entails spending our time with God; loving Him and our neighbour which is the greatest instruction given to us (Luke 10:27).
In the Gospel Reading (John 1:35-42) we encounter another form of call; the call to service. John the Baptist facilitated this as he pointed out the Lamb of God to two of his disciples and immediately they followed the Lord. It was from this encounter that Peter was also called to become a follower of Christ the messiah. From this episode we discover that God can call us through people and events surrounding us. It must not necessarily take the shape of the call of Samuel in the temple. There is what we can call chain-of-call. From the call of John the Baptist through his birth emanating from his father’s encounter at the temple, he had disciples whom he introduced to Jesus Christ and they also introduced others. Ultimately, they were all called to service.
Our Christian vocation is ultimately based on service to God and humanity. When Andrew and the other disciple followed our Lord they were not going for an endless funfair or just to see where he lives. They rather entered into a life-time mission to serve. Our baptism is the first and most significant call by God to us. It calls us from death into life, from darkness into light. By virtue of our baptism our Christian life is inaugurated as well as our membership as Christians and children of God.
As we launch into the ordinary time of the year, let us do so with the firm attention to the fact that we are called by God first as his creatures. We are also called to know Him, to love and to serve Him. We are further called to live the life of Holiness which entails wholeness in all ramifications. Finally we are called to be finally with God at the expiration of our lives on earth. May God give us the grace to continue to answer whenever He calls us.
Recognizing Jesus in the Gospel account, John the Baptist said, “Behold the lamb of God” (John 1, 29, 35-42), as we do at every Mass. Interestingly, “the two disciples heard what he said and followed Jesus.” As Disciples of Christ, God has called each of us in different ways, vocations and states of life: priests, religious, laity, celibate and in marriage. Many are also blessed in various areas of industries, socio-political and economic powers. In these callings, they are equally called to love, share their blessings with others, especially with the poor, the sick, the aged, the voiceless, immigrants, and the marginalized of the society.
Not being indifferent to the plight of the poor is a form of listening to what God expects of us today, which Pope Francis has also expressed in his recent teachings, particularly in his New Year message of Peace, “that we are no longer slaves, but brothers and sisters. ” Our calling and how we respond to Christ must be inviting to others, women, men, children, the poor and the needy.
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