Much given, much expected

WE are all familiar with that gospel lesson that those who
have been blessed and gifted much, much is also expected and demanded.
“Much will be required of the person entrusted with much, and still
more will be demanded of the person entrusted with more.” (Lk 12,48)

            This sounds commonsensical enough. We don’t have to argue
about it. The problem is how to apply this rule to specific situations
and how to ‘quantify’ the ‘much’ involved in what is given and what is
demanded.

            Considering the way the world is now, plunged as it is in
confusion, ignorance, error, if not in sin, perversions and other
anomalies—all this in spite of the many advances in many fields of our
life—getting to know the answers to these questions is like looking
for a needle in a haystack.

            Take the case of the controversy arising from the recently
concluded synod on the family. There is definitely a need to reach out
to people in some difficult situations, like those who are divorced
and remarried and still would want to be faithful Catholics, or those
with homosexual tendencies who want to be true to their Christian
faith.

            This is not to mention that we need to reach out to them
even if they do not want to be faithful. They are usually referred to
as ‘the weak and the lost’ or the ‘unchurched,’ the ‘uncatechized,’
etc. If we have to follow Christ closely, we have to have that
attitude.

            But, in the first place, there are some of those affected
who do not even acknowledge there’s something wrong with them. As if
there is anyone in this planet, whether in regular marital status or
not, whether straight or not, who is completely free of anything
wrong. Who to deal with these people, and how, is a question needing
clear answers.

            The same question, of course, can be poised with respect
to those who acknowledge their predicament. It’s not an easy question
to answer, since not just anyone can do it for sheer lack of pertinent
skills, aptitude if not of spirituality. People with the appropriate
gifts should do it, people who are strong enough to carry the weak.

            In general terms, we perhaps can say that the clergy
should lead the way in dealing with this challenge. After all, they
(we, me included) with their sacramental priesthood have certainly
been given much in terms of grace and training, and they are in touch
with just about everyone, at least in theory.

            But can we really say that they are generally trained for
this? We just have to take a quick look around and see clearly that,
first of all, they are not enough to handle this situation. Then, they
are burdened with all sorts of duties, responsibilities and tasks.

            Then, they simply cannot go far beyond giving generic
reminders and suggestions. As far as I know, many of them are not
trained to handle counselling and spiritual direction. There’s even a
big problem about encouraging them to sit in confessionals to hear
confessions.

            And with these faithful who have to be reached out, what
is needed is special, personalized attention. They just cannot be
given the normal things, for the simple reason that they are not yet
in the proper condition. They need a lot of talking, clarification,
encouragement, counselling, spiritual direction, etc.

            Our Church leaders should come up with appropriate
structures and programs to tackle this challenge—but structures that
are properly animated with the true spirit of God, and not just purely
human structures and programs that just can be turned on and off at
one’s convenience.

            We can already make use of the many groups which, animated
with a certain charism, are doing some pastoral work. These are the
charismatic groups, the Basic Ecclesial Communities, and other
organizations apostolic in character. Schools, too, can be tapped.

            The laity, more than the clergy, to my mind would be most
appropriate to carry out this task. They are spread out all over and
can easily get in touch and journey with these people in special
conditions. They therefore have to be properly motivated and trained.
Their competence to do this task should be clear.

            It’s quite obvious that for this concern to be effective,
the dealings have to be based on real friendship and confidence. They
just cannot be done in a professional or clinical level.

            It might be good to revisit the points articulated in the
‘Familiaris consortio’ of St. John Paul II to give us a clear idea of
how to deal with special cases.