Matthew 5:13-16

 FIFTH SUNDAY IN ORDINARY TIME – YEAR A

Commentary of Fr. Fernando Armellini

A good Sunday to all. 

Last week, we listened to the Beatitudes of Jesus, and we realized that at some point in time, we would have to come down from the mountain and go back among the people, among those who think differently from the preaching that we heard on the mountain. Indeed, with the last beatitude, Jesus clarified the welcome we should expect: persecution. However, we remain convinced that Jesus fits that his beatitudes are correct and that, even if we feel weak and fragile, we start to think about programming our personal life to tune it as much as possible with the proposal of man made by Jesus. 

This would undoubtedly be a wise choice, and it would already be a lot. We could think about our spiritual maturation and our human growth, and certain spiritual fathers of the past recommended precisely that everybody should think about his soul, a bit like the Buddhists who individually seek liberation from pain through personal enlightenment. 

But can we be content with that? Today, Jesus tells us No. Personal adherence to his proposal of beatitudes is not enough; taking another very demanding step is necessary. Beatitudes are not a model of life for lonely individuals striving for perfection. The Beatitudes propose a new, alternative society where everyone must be engaged and involved. 

This is the task that Jesus wants to entrust today, in the first place, to that group of disciples that first listened to his Beatitudes and then to each of his disciples and us. And he tells us what we must do with two images; let's listen to the first one: 

"You are the salt of the earth." 

Jesus addresses the first group of disciples who believed in him and who are taking their first steps following the Master. Jesus entrusted the mission of being salt of the earth to Peter, Andrew, James, and John. Still, when we hear ‘you,' we immediately understand that Jesus is also addressing us, and then problems begin to arise, questions start to be raised, and objections begin. 

The first difficulty: How can we be the salt of the earth today when we know that our life's evangelical flavor is very lackluster? Those who come to us today do not immediately feel this evangelical flavor of our life. On Sunday, we listen to the Gospel, and then during the week, we mingle with the people, but nobody notices it; we are like everybody else; we behave like everybody else, we talk like everybody else, we reason like everybody else, we conform to the current morality, to what everybody else does. 

And nobody persecutes us because we reason and live practically like everybody else. So how can we have the courage to talk about the beatitudes we received on the mount if we embody them so little? If this difficulty arises, it means that at least we have become aware of the distance that separates us from the Blessed One, from Jesus, who incarnated all the Beatitudes; he is the true Man, the true Son of God. 

This realization is certainly positive; however, we must bear in mind that the frailties and weaknesses that we experience do not undermine the choice we have made to want to be blessed, as Jesus proposes. Let us consider the first twelve to whom Jesus said, "You are the salt of the earth." We can consider Peter, for example, one by one. He did not cut this world's way of reasoning; throughout the Gospel, we see his effort to break with the criteria and the values dictated by the evil one. He continued cultivating the dreams and the grandeur that characterized the old world. However, Jesus trusted Peter, and he also trusted each one of us despite our weaknesses and frailties, which we recognize. 

The second difficulty we feel when we are invited to be salt of the earth is that even if we are convinced about the beatitudes and try to embody them in concrete life, we are afraid of confrontation with those who think differently. Why? First, if we are asked about the reasons for our hope, we cannot formulate them. 

Also, because the Beatitudes of the Mountain are the opposite of the standard way of thinking, we fear being mocked, considered dreamers, and deluded. Let us remember that this happened to Paul in the Areopagus of Athens; people began to mock him when he announced the Resurrection. Christians should remember this and not fear presenting themselves to the world and confronting those who think differently. 

So, suppose we prefer to remain isolated as the Eleven did in the Cenacle when they had not yet received the Spirit and had barricaded the doors for fear of the Jews. In that case, we demonstrate that we have not yet received the Spirit of Christ that urges us to open the gates wide and take the salt of the wisdom of the Gospel to the world. Therefore, considering these difficulties, we ask ourselves how we can be the salt of the earth, and now Jesus tells us: 

“But if salt loses its taste, what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.” 

We have understood that Jesus does not want his disciples to isolate themselves by fleeing from the world; Christians must be present in all the contexts of social life, with life naturally different from those who regulate themselves according to the criteria of worldliness. But if the salt stays in the saltshaker, it is useless; it must be mixed with the food. This is how the Christian should do it. 

How to be salt? In Jesus' time, as in today, salt had many functions, and with this metaphor, Jesus undoubtedly wanted to refer to all its uses. The first and most immediate function is to flavor food. Since ancient times, salt has become the symbol of wisdom, that which gives flavor to life. 

Even today, it is said that a person has salt in his head when he speaks wisely, or a conversation is insipid and bland when boring and lacking in content. We noticed that when there is a wise person in a group of people, the conversation immediately rises in level; it becomes pleasant, interesting, enriching, and 'has flavor.' Paul is familiar with this symbolism of salt because in writing to the Colossians, he recommends to them, "Let your speech always be gracious, seasoned with salt” (Col 4:6). 

So, the Christian's way of speaking must have a particular flavor, different from the speech of a pagan, and therefore, in the Christian's mouth, all vulgarities, trivialities, and gossip disappear; but it is not only a question of a more or less fine and educated language but of something much more important and decisive; the Christian brings to the world the wisdom that gives flavor to the world and meaning to life. 

If we look around us at what we see in the world, we realize that there exists a real fair of vanities, vacuities, and so many frivolities in the media, with which they try to fill the emptiness of the meaning of life. That is why there is a need for the Christian to enter into this sociocultural context and to remember the values for which it is worth living, contributing to the world wisdom that helps to understand the meaning of joys and sorrows, of smiles and tears, of feasts and mourning. 

Without the Gospel, humankind can only cultivate short-term dreams and joy, which the Qohelet suggests to you, 'eat, drink, enjoy what life offers you in those few days that God will grant you live in this world.' Then he concludes that all this is vanity; it is wind and vapor, and they vanish without a trace. Is this the meaning of a person's life? The Christian brings the salt of new wisdom that gives meaning to life. 

Salt also has another very important function: preserving food. In Jesus' time, there were no refrigerators; to prevent food from spoiling, it was salted to preserve it longer. We remember Magdala, which is called by Strabo, in his geography, 'Tarichaea,' literally a place where dried fish is processed because the main industry of that city was precisely to salt the fish, dry it, and then sell it in all the markets of Galilee. Even Peter fished during the night, and in the morning, he sold it in Magdala, where it was salted. The salt came from the Dead Sea, which was also exported to Egypt. One of the components of mummification was salt. It was sold in blocks and was highly prized. 

As salt prevents corruption by an association of ideas, it is linked to the fight against all negative forces, such as evil spirits. Even today, salt is used to immunize against spells and curses. (Sometimes, before soccer games, you see team fans going to salt the field precisely to prevent anyone from casting a spell). We close the parenthesis, but it gives us an idea of the significance of salt as a protection against all evil forces. Salt also enters the composition of holy water, which exorcists then use to cast out demons. 

What is the significance of the salt of Christianity in society? It protects against decadence, decay, and moral corruption in society. Let us give some examples: In a society in which what counts is money, the accumulation of goods in this context, how much is a person worth? In a society where you count and are worth if you produce, what is a man worth? Sometimes, you could say you count as the prophet Amos says, 'as a pair of sandals,' or as Jesus says, less than a sheep. When we see what happens in all the wars fought today, does man count for anything? 

The Christian is salt because he evokes dignity to man's intangible dignity and reminds us that the good of man must always be the reference point of all choices. Another example: In a world where the intangibility of human life is called into question, where the death penalty still exists, the Christian must commit himself to preserve this intangible value. Human life is intangible from its appearance until its natural extinction. The Christian is salt because he remembers the sacredness of the person. From the beginning of the Bible, even Cain is protected by God; human life cannot be touched. 

Another example is where sexuality is trivialized and commodified, reducing it to a genitality that can be handled where, how, when, and with whom you want because it is said that times have changed, where the cohabitations and adulteries are no longer called that way but are affective compensations, the Christian remembers the sanctity of the male-female relationship and remembers God's plan for married love. 

Another example: In a world where people seek their self-interest, the goal is to think of oneself, to feel good; the Christian draws attention to the needs of the other and, therefore, Christian parents educate their children in these values, thus, also to sacrifice, to renounce, not to seek their interest; educate to the attention and the needs of the brother. Naturally, the Christian is salt not because he imposes these values but because he lives them; he does not assault those who do not share them; he practices them with joy because he is convinced that to live truly as a person is as the Gospel teaches. 

Jesus says that it may be the case that the salt loses its taste. Chemists say this is impossible; salt always remains salt and cannot be corrupted. The verb used in Greek to indicate this losing the taste of salt is 'μωρανθῇ,' moranthe, which means to go mad. Christians have the salt of evangelical wisdom, but they always run the risk of going mad, of losing that flavor of wisdom that they should bring to the world. 

How can this happen? The Christian lives in the world and lives in contact with those who think in a completely different way, and his thinking can be contaminated with the world's wisdom; then it loses its taste, and its presence is no longer meaningful. This can happen. The Gospel cannot lose its taste, but you can lose this taste when you start with 'buts,' No. The Gospel must be understood: It can be accepted or rejected but not modified. 

The taste of the Gospel salt cannot be contaminated. We listen now to the second image with which Jesus indicates what we must be in the world: 

"You are the light of the world. A city built on a mountain cannot be hidden." 

The symbolism of light is present throughout the Bible. Light is the first creature of God: "God said, let there be light, and there was light." Light in the Bible is always positive because it symbolizes life; darkness symbolizes the world of the dead, of non-life. In God, there is only light. Psalm 104: "God is wrapped in light as with a mantle." Also, in the first letter of John, immediately at the beginning, it says: "God is light, and in him there is no darkness at all." No sign recalls death. Also, this light of God comes to humankind through his word, through the Torah. Psalm 109 says: "Your word is a lamp unto my feet, a light to my path." 

Before the veil of the temple, which separated the Holy of Holies from the Holy, the candelabra was always lit. The menorah, the seven-branched candelabrum, symbolized the light that came from God and illuminated the world. 

Then, we can understand the scandal of the unprecedented statement made by Jesus: "I am the light of the world; he who follows me does not walk in darkness but shall have the light of life." For a pious Israelite, this statement was blasphemous and heretical. Jesus presented himself as light because he had shown the beauty of the face of God, the light that comes to dispel the darkness of the world, the hatred, the violence, the lies, the injustice. 

Therefore, the affirmation of Jesus: "I am the light of the world," is scandalous, but even more shocking is the other affirmation: "You are the light of the world." You, who? This little group of the first disciples took their first steps following the Master. Let's go through them individually; how often does Jesus tell them, “You people of little faith.” They continue to cultivate dreams of worldliness, of being great, of dominating, of becoming rich, and then, at the decisive moment when they must decide to stay with the Master, they all run away, and even after Easter, they are still full of doubts and uncertainties. 

There will be many disputes and misunderstandings when the first community is born. Think of Jesus's confidence in this community of the first disciples and us. "You are the light of the world." We are little lights, but Jesus has confidence in us; we must bring the light of the Gospel to the world with our lives and the word. The image of light complements that of salt. Salt mixes with food, but light does not mix. What does light do? It illuminates things; it brings out their value, what is worth and what is not worth, what is good, what is bad, what is edible, and what you should not touch because it is poisonous. It indicates the safe and dangerous way and shows the ravines to avoid, thus enabling one to discern between good and bad. The disciple is called to be light with his word, person, and life, and Jesus wants the disciples to shine. They must be luminous persons. 

Another example is linked to light again: “A city set on a mountain cannot be hidden.” He does not invite the disciples to stand out to demonstrate that they are better than others no; this would contradict what Jesus taught in all the other gospel passages when he said: “Do not practice your good works before people to make yourself conspicuous” “do not sound the trumpet when you give alms,” “do not let your left hand know what your right hand is doing.”

 The call of Jesus is a text from Isaiah that speaks of Jerusalem and says that this city will stand on the top of the mountains, will be the highest of the hills, and all peoples will flock to this city because out of Jerusalem shall go forth the light, the word of the Lord. Jesus is saying that it will no longer be from Jerusalem that this light will come forth, but ‘from you, my disciples, this community that was born of the proclamation of the gospel and me.’ Now Jesus warns of danger; as salt can lose its gospel flavor, so can the Christian dim the light of the Gospel; he can darken its splendor. 

Let us hear how this can happen and of what danger Jesus wants to warn us of: 

"Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.” 

Jesus warns the disciples of the danger of hiding the light of the Gospel, using the image of the bushel. What was the bushel? It was the measure of the grain. Jesus says: “Do not cover the light of the Gospel with the bushel.” You must be careful not to measure the Gospel that the disciple proclaims with human criteria, with common sense, and with our reasoning. If Jesus tells you that whoever strikes you on the right cheek, you must turn the other cheek as well... if you go by your common sense, you immediately cover this light because it is unreasonable. If he tells you that one steals your cloak and you see that he is cold, you take off your tunic and give it to him... 

Well, with our reasonableness, if we put our measure, our 'bushel,' we immediately cover the light of the Gospel. Jesus warns the Christians not to obscure the light of the Gospel, that is, not to try to hide those parts that seem too difficult, for example, the sharing of goods; one share, that is, to give some alms... No, it is much more: Unconditional forgiveness, gratuitous love, even for the enemy, and the renunciation of violence... even if it seems very reasonable to wage some wars. 

Also, this light must shine on those who are in the house; the house is the Christian community: the light must shine, in the first place, upon those who decide to belong to the community of Christ's disciples; then this light will shine outside, but first, they must let themselves be enlightened. And Jesus says: "Let your light must shine before others, that they may see your beautiful deeds” (not good deeds). Christians should be beautiful people; irresistible beauty immediately attracts attention. There is no need to recommend living in a certain way when they see that you have become beautiful and embody the Gospel. 

The Christian challenges but does not intrude; he respects the freedom and intelligence of the other and is not called to indoctrinate but to fascinate with the beauty of an evangelical life; therefore, it does not impose codes, and, above all, I would say that it does not raise its voice because it would cease to be beautiful, frighten, and alienate. This beauty of the Christian's life is recommended in the early church in the First Letter of Peter, for example, when he writes to these persecuted communities living among pagans. Peter says: "Maintain good conduct among the Gentiles so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation" (1 Pet 2:12). The Christian breaks with worldliness and must live beautifully because he is the image of the person of Jesus who embodies the beautiful person and must show that the gospel life is beautiful. 

I wish you all a good Sunday and a good week.