Fourth Sunday of Easter Year C
It would be no exaggeration to say that the
catchy “Malaysia Truly Asia” tagline has become embedded in the public’s
consciousness and proven to be our country’s most important tool in its tourism
marketing campaign. Maybe it’s because of the frequency of the highly stylised commercials,
or because it just rhymes so well, or the susceptibility of the mind to retain
banal stuff, but whenever I hear the word “Malaysia” I feel like following up
with “…truly Asia” right away. I was shocked to discover that it had even
reached the shores of Israel, a country isolated from the rest of the world, a
country which Malaysia still deems an enemy state. This is what appears on the
home page of Tourism Malaysia: “There is only one place where all the colours,
flavours, sounds and sights of Asia come together – Malaysia... Nowhere is
there such exciting diversity of cultures, festivals, traditions and customs,
offering myriad experiences. No other county is "Truly Asia" as
Malaysia.”
The above review certainly conjures images
of a tropical multicultural paradise, the crystallisation of the Utopian ideal.
Of course, the average Malaysian would find this amusing. By swinging slogans such as “Malaysia, Truly
Asia”, we seem to be declaring that we have successfully embraced our
multicultural demographics. The smiling faces of the
multi-ethnic models on our public service ads, however, are unable to conceal
the deep wounds that form impassable chasms that separate one community from
the other. Yes, we do live in a multicultural society, but it takes more than a
juxtaposition of different culture. We are nowhere near celebrating it. Today, the
so-called truly Asian melting pot of
cultures is more divided than it could ever be. What we often do is to pay
empty lip service. Just because
different cultures live together does not mean that they multicultural.
Uniting people from different
nations, tribes, peoples and languages is a formidable task. Some would admit
from the outset that it is impossible. Others attempt to do so by denying
differences, by insisting on assimilating everyone into a single culture and
language. We have seen how such human experiments have failed with disastrous
consequences. Both Yugoslavia and Iraq have descended into violent sectarian
conflicts and fragmentation of society in the aftermath of the fall of the
dictator that had kept its people ‘united’ solely by force. Maoist China
attempted a Cultural revolution to stamp out any trace of cultural
individuality so as to create an entirely new culture based on the ideals of
the Red Book. Others, like Canada, have chosen the path of territorial and
legal segregation, and divided its territories between the English-speaking and
Franco-phone communities. Still others, like many cities in the United States,
have managed the ‘problem’ through ‘red-lining’ neighbourhoods, where people
naturally choose to reside in self-made ghettoes.
Many seem resigned to accepting
sociologists’ pessimistic conclusion that multi-cultural societies are inevitably
characterised by conflict and rivalry. So, what we had just heard in the second
reading may seem to be an unattainable Utopian ideal, a dream conjured by the
hopeless to fool themselves. St John the Seer in the second reading, taken from
Chapter 7 of the Book of the Apocalypse, paints a spectacularly vivid picture
of what we can anticipate at the very End. He sees a multitude from “every nation, race, people, and tongue” worshipping
God. They will not experience hunger nor thirst, nor will they be plagued by
the heat of the sun. This is no mere rhetoric or just some fancy marketing.
The vision of the New Jerusalem from the
Book of the Apocalypse was inherited from Isaiah 65:17-25. It represents the
longing of all humans since the beginning of time: when there will be no more
tears and suffering, but only abundance and joy. To most people it seems just
an impossible dream or something that we can only experience in heaven after
death. For the early Christians it was a description of the world after being
renewed and transformed by God. The New Jerusalem was something that many
Christians expected in their own lifetimes — the frightening and violent world
that they knew simply could not continue any longer.
How could this be
possible? How could this materialise as concrete reality where other ideologies
and ideologues have failed? The answer lies in knowing who stands at the very
centre of this scene. It is the Lamb who has shed his blood for the multitudes,
the Lamb who now shepherds them and leads them to springs of life-giving water.
Each time when we
reflect on Church unity and communal integrity, we ask this simple question, ‘What
must we do to be build communion and unity?’ A whole array of answers is
advanced in answer to this problem. Today, being Good Shepherd Sunday, we are
reminded of the answer – an answer so simple, it often eludes us (it’s ironic
how we often miss the simplest and most fundamental answers to faith by being
distracted by innovation and creativity). The answer is that Christ must be at
the centre. Jesus is the centre of our whole universe. He is the centre of our
world. We date all the events of world history in terms of the day that he was
born. More important to us, he is the centre of our lives. He is the centre of
everything that matters. We obviously know that he is the centre, for as
Christians we wear his name and wear it proudly.
.
Obviously we believe
in Christ as the centre of our lives. Even though we consider Christ as central
in our lives I wonder if perhaps sometimes, even in religious activities in
which we engage, we do not crowd Christ into the background of our thinking. We
think so often in terms of our personal space, rights. We make demands of the
Church and of each other. We often place our own individual concerns and ideas
over everything else. We think so often in terms of groupings which
distinguishes ‘us’ from ‘them.’ In other words, it’s either ‘I’ or the ‘world’
which is at the centre, not Christ. In the midst of all the details we forget
that the Church is not our own construction. No one can possibly claim that
they were responsible for building Church. That would be audacious. The Church
belongs to Christ. It is founded on Christ. It is his Body. Thus, undeniably it
him who must be at the centre.
Thus the vision of St
John in the Book of the Apocalypse is a reality that can only be attained in
one manner – conversion. Conversion means learning to listen to the voice of
the Shepherd rather than to the many other voices which try to crowd out his
presence. Conversion means that we must ultimately be prepared to die to our
selfishness, and perhaps even shed blood, so that we may be washed clean and
pure by the blood of the Lamb who shed his blood for us.
The Apocalypse assures us that there will
be a time when Christians will be able to celebrate authentic multiculturalism
or in the language of the Church, or ‘Catholicity’. The Lord Jesus Christ is
building a Kingdom from every tongue, tribe, and nation of the world, and those
distinctions will continue and be perfected in heaven. So where is the New
Jerusalem? We see it already in the Church, the Body of Christ. But the eschatological
dimension of the Church maintains that it is both ‘already’ and ‘not yet’ the
New Jerusalem. The path that links the two is the path of conversion and
sanctification. Whenever someone is baptised and becomes a Christian, he sheds
his past identity. We receive a new one defined only by Christ who is now at
the centre of his life. We become ‘Catholics, Truly Christians.” But Christ has
not ceased his work at baptism: he continues to work in us renewing us. That is
the key: when we truly live in Christ we begin to experience the newness of the
world to come. Jesus begins the transformative work in us that will be
completely fulfilled at the end of time.
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