Justice is with the LORD.
Pilgrimage 2000: Journeys of Justice and Peace into the Jubilee Holy Year
Meditations on the readings of the Roman Lectionary.
PRINT-FRIENDLY PAGE: This page has the meditations for September 24, 1999 through November 27, 1999 which are linked as separate documents on the Pilgrimage 2000 web page.
Pilgrimage 2000 ... Front Page ... HOME ... A Millennial Prayer
The Jubilee bell is ringing, the cry of the widow and orphan calls all people to an examination of conscience, to repentance and redemption, reconciliation and rejoicing, healing and wholeness.
The signs of these times are troubling and yet promising, presenting us with hope and challenge. For many years, some have sown in furrows of injustice while others have planted seeds of peace and redemption. Our prayer of necessity is for wisdom and illumination, because once again we approach the banks of the river Jordan and we are asked to choose life or choose death. It's not a boring time to be alive.
We United Statesians are a very busy people. The idea of a Jubilee Holy Year is very foreign to us. The jubilee was a time to "proclaim liberty throughout the land, to all the inhabitants thereof," words of great power in a time when slavery was the norm. To proclaim this liberty in our day is to willingly and freely let go of the slaves we have accumulated, the injustices we commit. It's not an easy thing to do, and as in all journeys, companions are good to have. These meditations are to help us incorporate the living and multi-variegated realities of Holy Scripture and the holy men and women whose stories are recounted therein as companions on our journeys into the Jubilee Holy Year 2000.
Through prayer, meditation, and contemplation of these mysteries, coupled with orthopraxis -- which is righteous and just living (the more we practice it, the better we'll get at it) -- we hope to find the strength and illumination, prudence and wisdom, laughter and tears, that are necessary through God's grace to create the self-fulfilling prophecies of justice and peace in the millennium to come that are the necessary foundations of the civilization of life and love.
May God add His blessing to these readings of His Word.
Ad majorem Dei gloriam!
Robert Waldrop
+++++++++++++++
Archbishop Oscar Romero Catholic Worker House, Oklahoma City
September 24, 1999, Friday of the 25th week of Ordinary Time
Holy Mary,
Mother of God,
help the helpless,
strengthen the fearful,
comfort the sorrowful,
bring justice to the poor and peace to all nations.
BE NOT AFRAID!
Friday, September 24, 1999
Readings: Haggai 1, 15b - 2:9 + Luke 9, 18-22
The second year of the reign of King Darius of Persia was 520 years before the birth of Christ.
The Jews had returned from their exile in Babylonia, and times were rough. Haggai was the first
"post-exile" prophet sent by the Lord to the returnees.
Today we hear the call from ancient times, "Be Not Afraid," words heard again in the 1970s,
when Karol Wojtyla, now John Paul II, stepped to the balcony in the Vatican and spoke for the
first time -- "Be not afraid" was what he said, and what apt words for his reign. He spoke them
when the world lay under the heavy threat of Mutually Assured Destruction and super-power
rivalry. Now the United States Empire stands triumphant across the globe, yet it is beset on
every side by challenges, crises, revolutions, wars, and tragedies; the defeat of one foe has solved
one issue only to give rise to new and even more complex threats, many of our own creation and
the results of many years of sowing in furrows of injustice.
Because of this and many other tragedies that could be cited, a crisis of confidence in the rulers
of this world arises in this fin de siecle moment.
Unlike human rulers, Haggai reminds us that God is true to his agreements. Moving quickly to an
eschatological vision of the shaking of the entire earth and all the heavens, the seas and dry lands
and all the nations, he predicts that the power and spirit of the Lord will be upon the house that is
being built. Be not afraid!
The daily gospel readings in this season are in Luke, the Gospel of the Poor, and it is fitting that
we walk with him as we go down in pilgrimage together towards the Jubilee Holy Year 2000; we
also remember that one of the traditional sources of Luke was Mary.
It is a rare moment of quiet and solitude for Jesus and the apostles and holy women who followed the Lord. "Who do people say I am," asks Jesus. The answers are many, prophets and men of wisdom and boldness of ancient times. Then Jesus says, "But who do you say I am?"
And the story that has come to us says that Peter stood forth and said in reply, "The Messiah of
God!" Jesus then tells them not to tell anyone about this. Some find this an enigmatic statement,
but when we remember the social location of the view of Christ of this Gospel, it becomes very
understandable.
The ability to blend into your surroundings -- to be as invisible as possible -- is a critical
survival skill for the very poor and marginalized. Then as now, to be noticed is to be kicked,
beaten, cursed, chased away. Jesus was becoming not very invisible. He had just fed thousands
of people and preached a sermon of radical love that through all the years since those words were
first uttered, has inspired many millions of people and brought much joy, peace, and healing into
the world. Jesus in the very next verse shows where this is heading -- his own death and
subsequent victory over death for all the human race.
I imagine the apostles sitting there and listening to all this and hardly being able to comprehend
what was being said to them -- or what they were replying. Their ordinary lives as fisherfolk,
tax collector, peasants and farmers were being changed by their relationship with this prophet
from Galilee, which is to say, from the ghetto, the barrio, the sticks. They had been sent out with
powers to cure diseases and rebuke demons. And they were continually hearing this radical
gospel of grace and discipleship and the Reign of God on earth and within them and every other
human being. This Jesus was obviously a man such as they were, but something else was going
on. "Do you suppose he really meant he was going to be killed?" Be not afraid!
So what are you building as we journey in pilgrimage into a Jubilee Holy Year of justice and
peace, redemption and reconciliation, forgiveness and joy? Are you ready to cast out demons of
injustice and oppression, and heal diseases of hatred and strife? Can you leave behind your
attachment to material goods so that you may go about your own life announcing the gospel of
good news to the poor and disenfranchised? Are you ready to open your eyes so you can see
those who are poor among us? Is your faith such that the dead in spirit can be brought to new life
in Christ?
Will you take up your Cross and walk this pilgrimage with the Lord? That's the next statement
that Jesus makes, after announcing his Passion to come. Those who would follow Jesus must
find their own crosses to bear. In other words, how's our solidarity doing? Think about the
impact of those words in an era when you could go see a human being die by crucifixion just
about any day of the week.
Who is the Jesus who is being crucified today? The poor who are among us, we know this by the
word of the Lord himself. It's easy to be in solidarity with the Jesus who we think is far away
safe in heaven, but the Jesus who walks among us wearing distressing disguises, well, all too
often that is a different story, and it's not so happy or so pious.
Thoughts about praxis: Open your eyes and see the poor. Notice them in the newspaper and on
the street, on the television and the internet. What images of the poor are presented to you?
What do these images and the realities which are behind them suggest to you in terms of
solidarity? An examination of conscience is always a good idea, and it is often helpful to do this
in light of a particular virtue. How do you demonstrate your solidarity with the poor Jesus
among us? How do the institutions and structures in which you participate show their solidarity
with the poor Jesus among us?
Clueless Disciples and Walls of Fire
September 25, 1999
Zechariah 2, 5-9, 14-15a + Luke 9, 43b-45
The apostles were afraid to ask Jesus what his words meant. A great victory had just been won
-- a terrible spirit that had haunted a young man had been cast out and the boy healed. "And all
were astonished by the majesty of God." This revelation is immediately followed by the second
prediction of the Passion, and the disciples were afraid. Understandably so, it was not an era
known for its respect for human rights, especially of the poor.
Zechariah, a contemporary of Haggai (6th century before Christ), recounts 8 visions relating to the
rebuilding of Jerusalem by the exiles. Their fathers -- the rich and the powerful of Jerusalem --
had forsaken the Lord and oppressed the poor. On the day that the Babylonians arrived at their
gates, the seeds they had sown in furrows of injustice came back to haunt them. Their riches
became plunder for invading armies, the Walls and the Temple and the Palace of the King in
Jerusalem were destroyed, and the aristocracy and the middle class were led away captive to
Babylon, leaving only the poor behind to inherit the land. By the grace of the Lord, their children
return to the land of Judah, the hills of Jerusalem, no longer arrogant conquerors but rather
chastened subjects. How the mighty had fallen.
In the vision of Zechariah, the rebirth -- the prosperity -- the protection of Jerusalem is found in
obedience to the Law. "I will be for her an encircling wall of fire, says the Lord, and I will be the
glory in her midst." Now would be a good time to remind ourselves of the many juridical
provisions of the Law that related to the protection of the poor -- especially women without
husbands, their children, and foreigners. The law of Jubilee protected against the centralization
of wealth (a problem than as now). The laws regarding gleaning limited the property rights of
landowners and provided resources to sustain the poor and protect their dignity. Tithes were to
be collected for distribution to the poor. There were limits on what could be pledged as collateral
for a loan, and Israel was under covenant to respect the rights of the poor.
The rebuilding of Jerusalem was more than the construction of buildings and edifices, it was a
rebirth of community and covenant, reconciliation and obedience, justice and mercy, gifts more
precious than rubies or gold.
"Sing and rejoice, O Daughter Zion! See, I am coming to dwell among you, says the Lord."
++++++++++++++++++++++++++++++++++++++++++++
Thoughts on orthopraxis: Who do we relate to in these readings? The arrogant rulers of
Jerusalem before the Babylonians, or the chastened exiles returning to the land of their fathers?
Are we clueless as the disciples, not understanding the words of our Savior? (Did he really say,
"If you do not do these things for one of the least of these my sisters and brothers, you have not
done them for me?" He didn't really mean that literally did he?) Do we see the majesty of God
revealed in the rebuking of demons? Or do we refuse to see the forest because we like to look at
the trees?
Tax collectors and prostitutes are entering the kingdom of God before you!
September 26, 1999
Ezekial 18:25-28, Philippians 2, 1-11 + Matthew 21, 28-32
Jesus sometimes says the most outrageous things.
The day before he had cleansed the Temple of its moneychangers. He goes back the next
morning and the chief priests and elders come out to talk to him. And what does he tell them?
"Amen I say to you, tax collectors and prostitutes are entering the kingdom of God before you."
Ah yes, the how to win friends and influence people communications strategy. But Jesus was
saying truth to power: the rich and powerful did not believe John the Baptist, but the tax
collectors and prostitutes did. That says something about the rich and the powerful -- and about
the tax collectors and the prostitutes.
Behold one of the hazards of being rich and comfortable. When a prophet comes along, you
might not understand what he or she was saying to you. This isn't to say that the rich can't read
the signs of the times correctly, only that it is harder for them to do this. The poor, on the other
hand, heard the Word of John the Baptist and believed.
Today we also hear the great Christological hymn of Philippians (the second half of the reading),
a very ancient bit of hymnody developing doctrine later elaborated by councils and creeds
regarding the divinity of our Lord. Christ did not grasp at equality with God but rather poured out
himself (the Greek word here suggests a complete and total emptying) and then three different
descriptions are given to emphasize His true and real humanity, followed by a reference to his
humility, and his obedience even unto his death on a cross. This "brief history of the passion" is
then paralleled in a "second verse" of the hymn, which depicts Jesus as Lord of all. The teaching
here is that the example of solidarity we are called to model is a total giving.
Paul's word's prefacing the hymn call us to a communitarian approach of concern for others,
with each person having concern for others. Not much comfort here for those who think that
glorifying the seven deadly sins is an appropriate way to run an economic system.
And Ezekial? Well, he's grumpy as usual, pointing out the consequences of our actions, and we
do hate that don't we? Following the Lord is life, turning away from the Lord is death.
Remember his context -- the Law of Moses, which specifically prohibited oppression of the
poor, and one of the crimes for which Ezekial condemns the princes of Israel is their oppression
of the poor. But in the grumpiness is nevertheless the promise: if the wicked forsake their evil
ways, they receive the gift of life.
Thoughts about orthopraxis:
How do we pray for the wicked? Do we try to be in solidarity with them, so we can understand
how to offer healing and reconciliation and redemption to them? What should a person say if
e.g. caught in the elevator with Michael Camdessus, president of the IMF? How do we show that
we are looking out for others as Paul admonishes us? How do we model in our own lives the
solidarity demonstrated for us by Christ?
And are we ready to sit at the table with the tax collectors and prostitutes in the Reign of God?
If we are willing to do this then, are we willing to do this now? What would we do if they moved
next door?
With faithfulness and justice.
September 27, 1999 -- feast of St. Vincent de Paul
Readings: Zechariah 8, 1-8 + Luke 9, 46-50
The apostles were arguing: "Who would be the greatest in the kingdom?" To answer them, Jesus
showed them a child. In the late 20th century, this seems entirely fitting, or at least, pious. But
let's hop into the old Wayback Machine and head back to the 1st century AD, where we find that
a child was a person without any rights or status. Jesus emphasizes his point: the one who is
least among you is the greatest.
Luke thought that was important enough to record in his Gospel. It was before winning through
intimidation and power lunches became the norm.
Zechariah is speaking to a defeated and conquered people, recently returned to Jerusalem. God
promises to reunite all the people of Israel, and He will be their God -- "with faithfulness and
justice."
Contrast this messianic promise with the reality of human political leadership. Where is the
faithfulness? Where is the justice? It's hard to see, hidden and confused by focus groups and
political action committees, bribes paid for favors received, punished enemies, rewarded friends.
You can get as much justice these days as you can afford to pay for.
Today is also the feast of St. Vincent de Paul, who together with St. Louise Marillac founded the
Vincentian family of religious orders and lay apostolates, which today unite millions of people in
four great institutions: the Congregation of the Mission, the Daughters of Charity, International
Association of Charity, and the Society of St. Vincent de Paul. After graduating from seminary,
St. Vincent de Paul followed a standard upscale career path for his era, becoming a chaplain and
favored priest of the wealthy aristocracy in 17th century France. But in the middle of his life, he
was called to hear the deathbed confession of a peasant on an estate. The man thanked him,
telling him that if the priest had not come, he might have died in a state of mortal sin.
St. Vincent was greatly affected by this experience, and his conversion to service of the poor was
total. He had a thousand irons in the fire at any one time, and did not hesitate to knock on the
doors of the rich and powerful he had come to know in order to beg money for his apostolates.
He brought them to not only give money, but also to give of their time and talents in service to
the poor.
Today's readings are a blessing on the feast of this great saint. St. Vincent de Paul modeled the
faithfulness and justice of God in his service to the poor and disenfranchised of his era. He
became great by living the "preferential option for the poor," long before it was formally
articulated as a theological doctrine. May his charism be for us an inspiration and a source of
evangelism and catechesis.
Thoughts on orthopraxis:
Is our preference for the rich or the poor? Do we help the rich oppress the poor, or do we deliver
the poor from the hand of the oppressor? Are we afflicting the afflicted and comforting the
comfortable -- or comforting the afflicted and afflicting the comfortable? If we hear the cry of
the poor, will we leave the rich to be with the poor?
Shall we destroy this village?
Readings for September 28, 1999: Zechariah 8, 20-23 + Luke 9, 51-56
James and John, sometimes called the "sons of thunder", today live up to their name. "Jesus, can
we destroy this village, huh, please, please, can we?" To the Jews, the Samaritans were not polite
company. Proper Jews did not associate with "those" kind of people. So the first remarkable
thing is that Jesus would enter the Samaritan village.
Next, Jesus resists the destructive impulses of his disciples. We can imagine that they were
outraged -- here they were willing to associate with this people who typically were discriminated
against, but those who had been marginalized weren't interested in their company. "Who do
these people think they are? Don't they know who we are? They should be happy to have us
visit them!"
But this isn't always the way it goes. People who have been discriminated against and
marginalized don't always light up with joy when their oppressors show up on their door -- even
if the oppressors are ostensibly on missions of mercy or hospitality.
Zechariah continues to offer hope to the exiles returning to Jerusalem. He tells this people --
rejected, hated, driven from their homes, scorned -- "One of these days, ten people will grab
onto every Jew and beg to be taken to Jerusalem!" A bold prophecy, considering that Jerusalem
was in ruins and there wasn't much reason to go there. But the Lord of Hosts promised to be in
Jerusalem, and this will make it a city of hope and refuge.
Thoughts regarding orthopraxis:
If we go to do the works of mercy among the poor, and find that our presence is resented, how do
we react? Do we blame those who reject us, or do we understand the deeper reasons for what is
happening? Do we make our parishes, our homes, our lives welcoming places for the Lord of
Hosts to dwell, so that others will wish to come with us and be with the Lord?
Angel is the name of their office.
Daniel 7, 9-10, 13-14, Revelations 12, 7-19a, John 1, 47-51
Feast of Michael, Gabriel and Raphael, Archangels
The readings of today's angelic feast momentarily clear the "smoky glass" through which we
"see darkly", and give us brief glimpses of eternal realities and states of being. That we human
beings have spiritual companions and defenders is not doubted by those of us who hold the
Catholic faith. Besides the witness of Holy Scripture and Tradition, many millions of people
have felt the touch of these angels in comfort and healing and calling.
In speaking of these spiritual beings, all of the writers of scripture wax very poetic: Daniel sees
thrones of fire attended by myriad beings; Late in his life, John witnesses a great war in heaven,
angelic hosts led by Michael wage spiritual warfare with great forces of darkness and
wickedness. Earlier he records the testimony of Jesus to Nathanael, and predict that he will one
day see visions of angels ascending and descending to heaven.
Angels have been one of the fads of the 1990s, and a pleasant one at that (beats a lot of other fads
hands down). There are even popular television shows which, taking a theme from ancient
scripture, show angels walking among us and ministering to those in need, sometimes in ways
that might not have been predicted by the recipient of this grace, and certainly leading to
unexpected outcomes.
We can all take comfort in the protection and guidance of angels, but more than comfort, let us
learn from their example. St. Augustine wrote that "angel is the name of their office, not of their
nature." (Catechism 329). "Because they 'always behold tthe face of my Father who is in
heaven,' they are the 'mighty ones who do his word, hearkening to the voice of his word.'"
Angels are evangelizers, announcing to Mary his Mother and to the shepherds in the fields the
news of the Savior of the world. Let us resolve to be angels in disguise for those who are afflicted
and marginalized, bringing them good news and hope in a tumultuous and stormy world.
St Michael the Archangel, defend us in battle! Be our shield against the wickedness and snares
of the devil. May God rebuke him, we humbly pray, and do thou O prince of the heavenly host,
thrust into hell Satan and all other evil spirits who prowl about the world seeking the ruin of
souls. Amen!
Thoughts on orthopraxis:
Who do you know that is in need of angelic help? Having understood that help is needed in a
given situation, is it possible that God is calling you to take upon yourself the "office of angel" to
minister healing and hope in God's name?
Being, Making, Doing
Nehemiah 7, 1-4a, 5-6, 7b-12 Luke 10, 1-12
Memorial of St. Jerome, Doctor of the Church
Seventy-five years after Haggai and Zechariah preached the Word of God in Jerusalem,
Nehemiah returned from Persia to Jerusalem (about 445 BC). The walls were in ruins.
Psychologically, they were still a defeated and subject people. The layman Nehemiah and the
priest Ezra chronicle the time of the "Restoration", as scholars call this era in Jewish history after
the return from their Babylonian Exile. He was a doer, the reader's notes in the Oxford study
Bible describe him as "a man of good practical sense combined with deep faith in God." From
the text of the book, he was dedicated to building a culture of life and love.
As part of his efforts to restore the people, we read today a genealogy, a calling to mind of
ancestors, which is a way of helping them to understand who they were, where they came from,
and how they came to be where they were.
Luke tells us of the commissioning of the 72 evangelists, sent to heal the sick and preach the
good news that the Reign of God was upon us. By the nature of their sending, they are one in
solidarity with those who are marginalized and rejected.
Further, we learn that we are accountable for our response to that Gospel. It is always within our
freedom to reject the journey of grace, justice, and peace.
This is not a one dimensional experience, but rather wholistic in the most complete sense of the
word. There is understanding of the "where" that we are at, and how we came to be here. There is
solidarity with the conquered and marginalized and poor. There are cultural contexts, and
objective situations and actions of right and wrong, and ways and practices of discernment and
reading the signs of these times. In our journeys we build and create structures, which either help
or complicate and challenge the process. There are ways of being and doing and making that
organically develop from this existential situation of journeying in justice and peace towards a
civilization of life and love.
Thoughts on orthopraxis: So if there are ways of being and doing and making that derive from
being on a journey of justice and peace, what might they be in my life? In the life of my
community? What structures of Wisdom, Beauty, and Goodness am I
helping to build along the way? What structures of Ignorance, Death, and
Arrogance do I help build?
Justice is with the LORD.
St. Therese of Lisieux, October 1, 1999
who said: "I reminded myself that charity isn't a matter of fine sentiments; it means doing
things."
Readings: Baruch 1:15-22 + Luke 10:13-16
Today's first reading has powerful words from a chastened, conquered, and humbled people, read
before princes and royalty -- and to all who attend mass today.
"Justice is with the Lord, our God; and we today are flushed with shame, we men of Judah and
citizens of Jerusalem, that we, with our kings and rulers and priests and prophets, and with our
fathers, have sinned in the Lord's sight and disobeyed him.
"We have neither heeded the voice of the Lord, our God, nor followed the precepts which the
Lord set before us. From the time the Lord led our fathers out of the land of Egypt until the
present day, we have been disobedient to the Lord, our God, and only too ready to disregard his
voice.
"And the evils and the curse which the Lord enjoined upon Moses, his servant, at the time he led
our fathers forth from the land of Egypt to give us the land flowing with milk and honey, cling to
us even today. For we did not heed the voice of the Lord, our God, in all the words of the
prophets whom he sent us, but each one of us went off after the devices of our own wicked
hearts, served other gods, and did evil in the sight of the Lord, our God."
Let's stop for a minute and think about not only what this passage of Holy Scripture is saying,
but also what the Church is saying to us in giving this for reading at masses throughout all the
world on this day -- and what we've been hearing.
We often talk about "journeys of justice and peace," and it's important to remember that what the
Church gives us in the lectionary is an arrangement of Holy Scripture in the form of a journey.
For daily masses, there are two annual cycles, for Sundays there are 3. We've been reading these
past few days of God's word to a proud and arrogant people who had been brought low upon the
ground as captives and slaves -- to fall from the glories of David and Solomon to the ignominy
of exile by a canal in Babylon.
Actions have consequences, I think that is one of the lessons the Church is teaching us in this
season of Ordinary Time. In the Gospel, Jesus continues his words of ordination to the 72 who
were sent in Jesus' name to preach that the Reign of God was upon them. Those who have
received much are accountable for the gifts they have received and rejected. Woe to those who
reject the Gospel -- and if you need a hint about what kind of woes we're talking about,
reference the today's first reading. Where are Capernaum and Chorazin today? Ruins visited by
tourists and pilgrims.
For the umpteenth time, I will remind us of the many requirements of justice of the Law which
were broken by the people of Jerusalem thus bringing upon themselves the destruction of their
civilization. Actions have consequences. For we did not heed the voice of the Lord, our God in
all the words of the prophets whom he sent us, but each one of us went off after the devices of
our own wicked hearts, served other gods, and did evil in the sight of the Lord, our God."
Throughout the Word of God are calls to justice, mercy, solidarity, and powerful indictments of
the oppression of the poor and the murder of the innocent.
Yet, here we are, 2500 years later, citizens of a cruel and arrogant military empire whose ethos is
rooted in the glorification of the seven deadly sins of pride, avarice, envy, wrath, lust, gluttony,
and acedia (spiritual laziness). Our culture of death rejoices in the blood of Abel, the cries of the
people oppressed in Egypt, and the oppression of the foreigner, the widow, and the orphan.
But nothing bad can happen to us. We are the Americans, the Americans, the ones who are
God's Special Friends, when the overwhelming scourge comes upon us, we will slide through
unscathed and unpunished and make money on the deal. We can do anything we want to do, kill
any number of innocent children, fire off a billion dollars worth of cruise missiles, sow tons of
seed in furrows of injustice -- and we will never reap a bitter harvest. (Even as I write this and
you read it, children in Iraq are dying as a result of the incompetent and immoral foreign policies
of the United States Government, to cite one of a thousand different examples.)
Do you suppose this is true, that God has died or at least gone to sleep, or maybe He's changed
his rules, dumped the "Blessed are the peacemakers" in favor of "Blessed are you who murder
innocent children and oppress the poor and commit all manner of exploitation and injustice, the
kingdom of this world is yours." Cancel all that love stuff and wake us up when the killing starts.
Remember: we are the Americans, we make our own rules.
NOT! In spite of ourselves, we may yet be dragged "kicking and screaming" into the Kingdom of
God, our structures of vicious wickedness and sin redeemed and reconciled -- "we who were far
off have been brought near by the Blood of Christ."
And so it comes to pass that even as the culture of death whirls about us, and captains and kings
rant, rave, and rage, there are millions of unknown saints and angels among us who are
committing random, mysterious, and secret works of beauty, kindness, justice, mercy and peace,
a goodist crusade of redemption and reconciliation and grace. Glory to God in the Highest, and
Peace to His people on Earth! You may be one of them! If you aren't such an angel right now,
you could become one! It's very easy -- do good things, many of them, anywhere and
everywhere, giving praise and thanks to your God.
How merciful is our Lord as these readings come together with the feast day of St. Therese the
Little Flower. Kathy Rabenstein, who publishes biographies of saints at the St. Patrick website,
says about the Little Flower: "Therese had shown innumerable people that sainthood is attainable
by anybody, however obscure, lowly, untalented, by doing the small things and discharging daily
duties in a perfected spirit of love for God."
When Dorothy Day's book about St. Therese was published in 1960, she wrote in its preface: "In
these days of fear and trembling of what man has wrought on earth in destructiveness and hate,
Therese is the saint we need".
James Allaire, of the Winona Catholic Worker, says in the Houston Catholic Worker:
"In Therese's understanding, no act, however apparently insignificant, is without meaning when
done within the awareness of God's loving presence. Whatever our situation in life---a mother
with children at home or a mother working, a store clerk, a scholar, a nursing home assistant, a
suburbanite, an assembly line worker---all of us, in the ordinary and required activity of daily
life, have available to us in the Little Way a means to holiness, to love as God loves us. The
Little Way is the ordinary way we can all become saints."
"For Dorothy, becoming a saint wasn't merely a matter of personal salvation. Her vision was that
the work of social transformation requires saints. "Sanctity alone will meet the crisis of the day.
Nothing else matters. One can feed the poor, shelter the homeless, comfort the afflicted, but if
you have not charity, the Love of God, Sanctity, it is worthless" (Archives: Notebook, November
1951). (http://www.cjd.org/paper/roots/rtheres.html)
The structures of sin which characterize the culture of death were built by innumerable individual
and personal sinful acts. The structures of Goodness, Beauty, and Wisdom which characterize
the Reign of God on Earth flow in like manner from the innumerable individual acts of goodness,
justice, mercy, and peace. From washing the dishes to instructing the ignorant, sweeping the floor
to feeding the hungry, this is the Little Way of justice, sanctity, holiness -- and thus wholeness.
May we open our hearts to it this day, the First Friday of October in the year of our Lord one
thousand nine hundred and ninety-nine.
Delivering the oppressed and the oppressor from the hand of oppression
Readings: Baruch 4, 5-12, 27-29 + Matthew 18, 1-5, 10
The Guardian Angels, First Saturday, 1999
Nine days ago we began this series of meditations with an essay entitled, "Be not afraid!" This
theme again sounds deeply in today's readings. Actions as we have noted have consequences,
and sometimes those consequences are quite scary, tragic, and troubling. Yet even in the midst of
those consequences, we hear the cry "Be not afraid! The Lord remains with you!"
See then the depth and the mystery of the love of God, who does not abandon us but who reaches
out to deliver the oppressor AND the oppressed from the hand of oppression. In the case at hand,
the rich who had oppressed the poor were removed by the conquering Babylonians from the
ability to cause harm to the poor in Jerusalem. Those who had been powerful were now captive
slaves, precariously dependent upon the goodwill of their powerful and cruel captors. Those who
had been powerless were left in their homes in the land of their fathers and not carried into
captivity.
You'd think the reverend fathers who compiled the lectionary would make their point and get on
with it, but they seem to be wanting to make a point about this "actions have consequences"
theme, as well as "those who break God's law and oppress the poor should take heed lest they
fall." And sometimes, what a great fall it is. Next week the theme of accountability for the rich
and powerful -- the call to justice! -- continues, with readings in Jonah and Malachi, and as we
shall see, it's not clear that the exiles having returned to Jerusalem have learned lots from the
mistakes of their history.
Matthew's Gospel reminds us again that to enter the Kingdom requires child-like humility, and it
is important to again recall that children in that era had no status at all. This is not a message we
care to hear these days, as status is everything. People who don't have status get pushed around,
exploited, killed, and treated with contempt by the "A List." That's the way it's always been, but
we add insult to injury in this era by pretending that people aren't jerks based on their class/status
relationship with others with whom they interact. This is especially true of political actions,
where it is even more important for the successful functioning of the system that we pretend that
war is peace and slavery is freedom -- and that the rich don't exploit the poor politically as well
as economically.
Thoughts about orthopraxis: How do I personally benefit from the structures of sin that oppress
the poor? Have I ever confessed my willing participation in, and benefit from, these structures
during the sacrament of reconciliation? How would I have to change my life to stop benefitting
from those structures of sin? What stops me from ending my participation in this structures of
sin? Am I rationalizing my situation because of the benefits I receive from participation in
oppression?
The world will be saved by Beauty.
Sunday, October 3
Isaiah 5, 1-7 + Philippians 4, 6-9 + Matthew 21, 33-43
"He looked for judgment, but see, bloodshed! For justice, but hark, the outcry!"
During a critical era, Isaiah brought the word of God to Jerusalem. Israel, the northern kingdom,
had been destroyed by the Assyrians. Over and over again, he calls Judah to faithfulness to its
covenant -- and to stop oppressing the poor. Hmmm, where have we heard this before?
Matthew's gospel today is a parable of the history of Israel and his passion, aimed at the leaders
of the people, the ones laying "heavy burdens" upon the people. Just after this parable, those
leaders were wanting to arrest Jesus, but the crowds were honoring him, so they held back. Too
many people watching.
Ancient stories of proud empires and peoples rejecting the covenant, and a reminder that those
who do not learn from the mistakes of history will repeat them until they destroy themselves.
Paul teaches us that the world indeed will be saved by Beauty. In that Beauty, there is no
anxiety, but rather true communion between God and humanity. We are called to be in prayer
and to "set our sights" higher things. Paul wrote to a people who were poor, oppressed, and often
persecuted. Their lives were in danger, and they lived in a society where the culture of death ran
strong and murderous. He offers good advice -- honor, justice, purity, beauty, grace, excellence.
Orthopraxis -- right living, then and now.
It wasn't an easy world back then, not for Isaiah, not for Matthew, and not for Paul. It isn't an
easy world today either, although like our ancestors we often pretend it is something different
than it is. Part of our problem is our persistent tendency to acknowledge as "real" only that
which immediately assaults our physical senses. Thus we try to do everything ourselves, and shut
ourselves away from the overflowing source of life, joy, and peace. Paul is telling us how to open
our spiritual eyes and other senses so that we see that our reality includes the supernatural, the
metaphysical, even though it may not be sensible by our traditional physical senses. When we
follow Paul's advice, and in everything give thanks and be in prayer and petition, practicing the
presence of God, we indeed find the peace that passes human understanding -- a wholeness, a
healing -- that can hardly be discussed with words.
Thoughts on orthopraxis: When was the last time that you said the Lord's prayer over and over as
you kneaded bread?
Who is my neighbor?
Jonah 1, 1 - 2, 1.11 + Luke 10, 25-37
St. Francis of Assissi, October 4, 1999
Two of the epic stories of Holy Scripture unite today on this great feast of "Our Seraphic Father"
(as the Franciscans say), St. Francis of Assissi: Jonah and the big fish, and the parable of the
Good Samaritan.
We have met the Assyrians before. When they conquered the northern kingdom of Israel, they
led the aristocracy out of the city through great holes in the walls, their captives were linked
together with hooks through their noses and lips. Not-nice people, when they showed up in your
country, you just had to say, "There goes the neighborhood."
Given this history, it's understandable that Jonah would not be excited at being sent to preach
that God would destroy the Assyrian capital city of Ninevah because of its wickedness. Why
should they get a warning -- especially at great personal risk? They might repent, they deserve to
die. So he ran, ending up in the midst of a storm, his shipmates throw him overboard as the
source of their troubles, a big fish swallows him and he has 3 days to think about his
disobedience.
Smart guys were always trying to trick Jesus, asking him questions, fishing for evidence. Today
He is asked the straight-forward question, "What must I do to inherit eternal life?" Jesus answers
with a question; "What is written in the Law?" The answer: Love God, love your neighbor as
yourself. And then the punch line: "But who is my neighbor?"
Who indeed is my neighbor, that is the question, isn't it? The answer is laden with obligations, and we don't like obligations, they limit our freedom and autonomy. "Neighbor" is a very ancient concept, it goes way back. A neighbor isn't just anybody, it is someone who is part of your direct community, your territory, you have duties to them and they have duties to you.
This is more information than we want to know, but since somebody asked, Jesus answers with a
parable. Here is a paraphrase, substituting modern synonyms for the biblical terms.
A man fell victim to gang violence as he went from the suburbs to downtown. They took his car,
wallet, and jacket, beat him, dumped trash on him, and then went off leaving him half-dead on
the sidewalk.
A corporate executive happened to be going down that road, but when he saw him, he changed
lanes and passed by in the fast lane. He was on his way to an important board meeting and in any
event, the underclass was always killing each other so what could he do anyway. He didn't even
think about using his cell phone to call the police, because after all, it wasn't his responsibility to
police the barrio and this guy certainly wasn't from his neighborhood. He gave money to the
United Way to take care of such people, so he had done his part.
Likewise, an important politician drove by, stopped, took a picture, and then went on his way.
His campaign needed some good photos of urban violence, and this one was great. But he had
no time himself to get personally involved, it was unlikely this guy was a voter from his upscale
suburban district and this district was represented by the other party. After he got back to his
office, he would have one of his administrative assistants look into some research grants for the
university to do some studies on the impact of urban violence on suburban property values. Yep,
that'd be a nice piece of work, he said to himself, thinking of who owed him favors, he might
even get a gig on Oprah, and certainly the morning shows.
But a prostitute who suffered from AIDS and sold crack saw the man and was moved with
compassion at the sight. She approached the victim, bandaged his wounds with her scarf, and
took him herself to the emergency room at the hospital. Instead of dumping him on the porch,
she took him inside and made sure that somebody treated the man, paying the admissions clerk in
cash.
Which of these three, in your opinion, was neighbor to the gang's victim? "The one who treated
him with mercy." Jesus said to him, "Go and do likewise."
These are all appropriate thoughts for the feast of St. Francis, medieval poet and lover of God,
poverty, and the goodness of all creation. He too taught that the world would be saved by
Beauty, and his words today ring true and with joy for all people. May his heroic example be for
all people an inspiration.
Nineveh Repents! Film at Eleven.
Jonah 3, 1-10, Luke 10, 38-42
October 5, 1999
My grandmother Dovie Waldrop once told me, "Bobby Max, one of the things I always regretted
is that my mother died before we got electricity on the farm. She never got to see how easy
housekeeping was with electrical appliances." Personally, I never find housework easy, so I
always try to think about this while taking care of household duties. Her message was clear:
keeping house without electricity was a hassle, and the major part of the burden fell on the
women.
Today we see a glimpse of this in the Gospel, Martha is busy running around taking care of the
details, while Mary sits around wasting time with Jesus. In Jesus' gentle words to Martha about
the importance of such "time wasting", I find a warning about doing works of justice and peace
without spirituality. There are many problems in the world, and many just causes. As one gets
caught up in this work, it is easy to be swallowed by the work itself; we let go of our spiritual
anchor and end up depending solely on the "arm of the flesh", as though petition campaigns and
organizing drives by themselves can bring the Reign of God to our neighborhoods. But if we
have no time to "hang out wasting time with God" then we are missing the point, our work
becomes a grind and a trial, and the Way is dry as dust. It's like tying one hand behind your back
and then trying to play a Rachmaninoff piano concerto.
Meanwhile back in Nineveh -- a city so big it takes 3 days to walk through it -- Jonah preaches
one day and the entire city turns out in sackcloth and ashes to mourn and repent their sins. When
the King hears about the pending destruction of the City, he is so distressed he orders everybody
to fast and he himself goes and sits in a pile of ashes. He commands all people in his kingdom to
turn away from violence and evil. "When God saw by their actions how they had turned from
their evil way," he canceled the previously announced destruction of the city. They not only had
faith, they demonstrated their faith by their actions.
Imagine this. Some whacked out desert prophet arrives in Washington, D.C., reeking strongly of
fish. He starts walking across town, preaching against the wickedness of the government -- and
amazingly, the government listens! The President ends the embargoes against Cuba and Iraq,
and withdraws US troops from NATO, Congress abolishes corporate welfare and enacts living
wage laws and a rational and compassionate social services system paid for by a just and
equitable tax system. Pork barrel spending ceases, and a pro-life amendment is added to the
Constitution. The gap between rich and poor starts to narrow and wealth becomes more evenly
distributed.
Would you be surprised about the repentance of the wicked? Happy? How did Jonah feel about
the sudden success of his Revival Crusade for Justice in Nineveh? Well, actually, he wasn't too
happy, but that story must wait for tomorrow.
Lord, teach us to pray.
October 6, 1999
Jonah 4, 1-11 + Luke 11, 1-4
Is Jonah mad or what? How dare those Assyrians repent of their sins! Well, if that's the way
they are going to be, he's just going to deprive them of his company, go out into the desert and be
a hermit in the hot sun. God asks Jonah -- "Have you reason to be angry?"
And so it came to pass that a leafy plant grew up and Jonah was glad for the shade, but then a
worm came along and munched on the plant, causing it to wither. That day was a scorcher, and
Jonah was thinking, "First the whale, then the heat, what's next, let me die now, Lord." God then
gives Jonah a lecture, ending with this admonition: "And should I not be concerned over
Nineveh, the great city, in which there are more than a hundred and twenty thousand persons who
cannot distinguish their right hand from their left, not to mention the many cattle?"
It's hard to understand how God's mercy and grace covers those who are oppressors and
persecutors, but it's true. God wants to draw them to conversion, to deliver them from the hand
of their own oppression. The sad truth is that those who would be oppressors begin first with
oppressing themselves, and they themselves are changed as they extend their oppression onto
others.
In today's gospel, the disciples say to Jesus, "Lord, teach us to pray." What an answer is given.
Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on
earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we
forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.
There is much to be in despair about in this world, which is why this prayer is so important and
profound. May it be for all of us catechesis and evangelism.
Thoughts on orthopraxis: When we pray for those who persecute and oppress us, are we glad
when they don't repent? Would we call down brimstone and fire upon them? What does the
relationship between the oppressed and the oppressor look like when the oppression is taken out
of the equation?
There will arise the sun of Justice with its
healing rays.
October 7, 1999, Malachi 3, 13-20 + Luke 11, 5-13
Just before Nehemiah left Persia for Jerusalem, a prophet spoke against the injustice and
religious indifference of the people of Jerusalem. A very plain spoken man, he wrote a book
whose name is "Malachi, which is Hebrew for "My Messenger." The book is almost eerie in its
relevance to our days. Like post-exile Jerusalem, we are a people weary of the Lord and His
incessant call to justice, mercy, and love. We forget the covenant He made with us, and merrily
trod the dead end road of oppression. Malachi speaks movingly of that era's re-write of the law
-- "rather we must call the proud blessed."
It would appear that his call to metanoia was a success, he was cultivating the soil of Jerusalem
for the arrivals of Ezra and Nehemiah, great leaders of the rebuilding of the city and the re-evangelization of the people of Israel.
Malachi gives us a promise of the victory of Good over Evil, of Justice over Oppression, Mercy
over Violence, Humility over Arrogance. For the just, the good, and the beautiful, "there will
arise the sun of justice with its healing rays."
Jesus today teaches us of the virtues of patience and persistence, and calls us to pray in faith,
believing, and expecting God's answers. (Sometimes we need to pray for the ability to recognize
God's answers as answers.) He promises the Holy Spirit to all who call upon the name of the
Lord in prayer.
The journeys of justice and peace cannot be without prayer. They are supernatural pilgrimages,
like St. Ignatius of Loyola taught: elements of the active and the contemplative life woven
together in a harmonious tapestry of love, mercy, beauty, and joy. To rely on the arm of the flesh
alone, without recourse to the supernatural realities of our lives is for me to betray the poor, who
need the very best that we can give. That "best" -- and even the "better" and the "good enough
for our purposes" and the "do what you can, with what you have, where you are" -- is the fruit of
the ever-flowing, never empty Cup so freely offered to us. To pray for guidance is to ask for the
ability to correctly read the signs of these times. And that leads directly to having the courage to
step outside of the culture of death's political categories and commit to a metanoia that seeks to
understand the signs of these times from the viewpoint of the Reign of God, right here, right now
. . . as in, it's happening all around us, can we open our eyes and see it's every-growing reality?
Today is the celebration of Our Lady of the Rosary. Let us in unity pray the Rosary for the
intention of receiving an inner illumination regarding our discernment of the signs of these times.
May we open our eyes to see the new Realities that are coming to be during these days. The
Jubilee bell is ringing, proclaiming liberty to all who are captives of oppression and injustice. It
calls each one of us to free the captives we hold in bondage, to cease from our own individual
oppressions, and to do good. Thus the Sun of Justice with its healing rays will rise upon us,
bringing light out of darkness at the dawn of this New Day of the Kingdom.
Near is the Day of the Lord!
October 8, 1999 -- Joel 1, 13-15, 2, 1-2 + Luke 11, 15-26
Chronologically, Joel comes late in the succession of prophets sent to Israel and Judah, whose
writings date from the 8th century BC. Joel writes in about the year 400 BC, 346 years after
Isaiah saw his vision the Lord sitting on a lofty throne, "the year that King Uzziah died," perhaps
a bit more than a half century after Nehemiah and the re-evangelization of the people of
Jerusalem. These four centuries span a lot of history -- invasion, collapse, destruction, exile,
return, restoration.
Joel writes to the people of Judah who faced an ecological catastrophe, a plague of locusts.This
was not something that they had much control over. They had no defenses. As people today live
paycheck to paycheck, ancient Judah lived harvest to harvest. One crop failure meant starvation.
Joel summons the people to fasting and prayer, the convocation of a solemn assembly. Grave
pictures are painted of a coming Day of the Lord. From their metanoia comes the deliverance for
which they pray.
In today's gospel, the enemies of the Lord Jesus Christ continue their attempts to silence the
message by killing the Messenger. They preach lies, and attempt to confuse the situation,
making unreasonable demands. Jesus turns their arguments back on their heads, and calls all
people to uncompromising discipleship, where the rubber hits the road, so to speak.
The journeys of justice and peace are continually under challenge and even attack by "Satan and
all the evil spirits who prowl about the world seeking the ruin of souls." This is part of the
reason why spiritual awareness is so important. There are powers and structures in our lives
every day, and it is important to be able to discern the choices they set before us. The wicked
may be redeemed and reconciled, and this is the beginning of the redemption of the structures
and powers which challenge the fullness of the Reign of God which is in the here and now.
The Day of the Lord is very near, so near that in fact we are already in it, the One sent to bring
good news to the poor is in our midst, spiritually and physically present to us. The judgment of
the wicked proceeds apace, it is not always evident, but is forever certain: sowing in furrows of
injustice yields a bitter harvest. So we live today in the midst of that Judgment and that Day,
which seems to me to say something about the tumult on the evening news each day. This has
gone on for a very long time, so long that we are becoming spiritually and mentally shell-shocked. We don't always recognize the steady climb in the intensity and extent of the violence
and injustice in the world -- or the corresponding overflowing of Grace, Mercy, Beauty, and
Goodness. The wicked may rage, but the Spirit brings peace. And when all is said and done, as
paper beats rock and rock beats scissors, Grace, Mercy, Beauty and Goodness will trump
Violence, Oppression, Injustice, and Exploitation. Note: I confess that I read the Book all the way
to the end, and this is the way it turns out; sorry if I'm giving away the big ending, but I thought
that with everything going on these days, it was news worth repeating.
Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now
and ever shall be, world without end, Amen.
Thoughts on orthopraxis: If we are living today in the Day of the Lord, is there any evidence of
this in our lives? Given the disasters that today's world faces, how do we heed Joel's call to
repent, reconcile, and rejoice in the Covenant which God has made with us?
The Judgment of the Nations.
October 9
Joel 4, 12 - 21 + Luke 11, 27-28, memorial of St. Denis and his companions, Bishop and Martyr
Joel pictures a great judgment day for the nations -- he singles out those in his day who were
exceptionally arrogant, exploitive, unjust, and violent. Their deeds will come back upon their
heads -- they have "shed innocent blood in their land." They may be powerful nations, but their
time will come.
Two primary themes of this recent series of readings are: "actions have consequences", and,
"those with power must be accountable for it." This flies in the face of the contemporary
conversation, where we typically believe that because we are the Americans, the Americans,
God's special friends, the New Chosen People, we have our own "Escape the Consequences of
Our Actions" card that we can play whenever times get rough. But we are entering into a time
when our ruthless bloodthirstiness and our wealth may not be what is necessary to save us. We
see where Arrogance, Violence, Oppression, and Exploitation have taken us. Our sensibilities are
so numbed and shell-shocked we don't recognize the signs of these times for what they are:
harbingers of a series of great changes in human affairs. We have plumbed the depths of Empire,
and found that there is no security to be found. Indeed, as our military Empire advances, the risks
to your neighborhood grow.
Jesus today reminds us that his family is determined, not by biological relationship, but rather by
our obedience -- by our actions. It is not anywhere near enough to simply say, "Lord, Lord," we
must not only hear, but respond with metanoia -- a fundamental change in the way we see life,
the universe, and everything. We can put "In God We Trust" on our money all day long, but it is
nothing less than blasphemy in the absence of our own response of obedience to the Lord's call.
The facts that we hate to face today are: The United States of America is not a "special friend" of
God, we are not the "good guys" in this world, we are the enemies of justice and mercy. We
always side with the rich and the powerful against the poor and oppressed, we collect interest on
our loans stolen from the rice bowls of the poor. And because of our voluntary choices, and our
deeds of wickedness, we are heading for the ash heap of history, there is a place reserved for us
right beside the old Soviet Union. The teleological purpose of Creation is not to bring forth an
aggressive military empire on the North American continent. All life is not ordered for our
convenience. We do not have an "Escape the Consequences of our Actions" card to play when
the going gets really rough. Like all empires before us, we must reap the bitter seven-fold harvest
that comes from sowing in furrows of injustice. (These are hard truths to hear, but we must listen
to them.)
Thus, Arrogance, Violence, Exploitation, and Oppression will fall before Beauty, Wisdom,
Goodness, and Justice.
Invitation to a Feast.
October 10, 1999, Isaiah 25, 6-10a + Philippians 4, 12-14, 19-20 + Matthew 22, 1-14
Isaiah and Matthew both beckon us to a feast today, while Paul teaches us about our attachment
to material goods and our trust in God.
Paul states his cause plainly. "I know how to live in humble circumstances, and I know how to
live with abundance." He finds this "lifestyle" in his absolute trust in Jesus, his strength is in the
Lord, who made the heavens and the earth, and with this Lord, he can endure anything.
What advice this is for those of us who live in the wealthy and powerful United States of
America! Do we understand how to live in abundance? No we do not, and if we were to lose
our abundance, would we know how to live in poverty? Not likely. We trust in our own strength,
in bountiful stocks of nuclear weapons, powerful banking institutions, creative technology, and
our own growing national reputation as "America the Merciless: Don't mess with us, boys, or
we'll destroy your country."
Isaiah beckons us to a feast of peace, of abundant foods and choice drinks. Jesus gives us a
parable about his rejection by his own people. Since the invited guests will not come, the
invitation is sent our into the highways and villages -- "Come to the feast." But one guy shows
up, "not dressed for the occasion." He gets thrown out. Hmmm. . . maybe this means that isn't
enough to just show up, you've got to do something -- "Wear the robe", be part of the
community, actively engage your faith. The call to Christian journey is not for observers, rather,
it is for participants, people who do not merely say "Lord, Lord" but who actively "do the will of
the Lord."
Thoughts on orthopraxis: How often do I just show up and don't do anything, when the "Gospel
Call" sounds? What kind of attachment do I have to the material things in my life? If all of them
disappeared tomorrow, and I found myself homeless, would I know what to do and how to live?
Who do I trust in for strength?
Grace to you and peace!
October 11, 1999
Romans 1, 1-7 + Luke 11, 29-32
This week we leave the Prophets of the Old Testament for the Apostles of the New. Written
about 56 - 58 AD by Paul, probably when he was in Corinth, the book of Romans is "the longet
and most systematic unfolding of the apostle's thought" (Introduction to the Letter to the
Romans, New Oxford Study Bible). Today's reading is a formal salutation which includes both a
statement of his apostolic authority and a confession of faith. The final sentence -- "Grace to you
and peace from God our Father and the Lord Jesus Christ" is often used today in liturgy. Paul
writes of the Good News of the resurrection of Jesus from the dead, and of the on-going reality of
His ministry through the apostles as well as the believers in Rome, Jews and Gentiles alike.
You can imagine the reputation that the Assyrians had in the minds of the hearers of Jesus' word
in today's Gospel. But the Lord strikes directly at this cultural memory, telling them that the
Assyrians of Ninevah will rise up in judgment against the corrupt leaders and those who turn
away from the Gospel of Life. He recalls the story of Jonah (which we have recently read) and
the visit of the Queen of Sheba to Solomon in times ancient to the first hearers of these words.
The words are sharp, pointed, uncompromising.
Notice that our Lord did not turn away from his enemies. He engaged them in conversation and
dialogue, he loved them enough to call them to repentance. Those who came to metanoia were
welcomed -- Matthew had been a "tax collector and a sinner" before his call as an apostle.
Joseph of Arimathea was a rich man. Christ loved them and their lives were changed by their
new relationship with this politically incorrect Rabbi from Galilee (which is to say the barrio, the
ghetto, the sticks, the "Not a Fashionable Neighborhood").
Today is the civil holiday of Columbus Day, and thus it is a good day to remember all the martyrs
of the conquest of the indigenous peoples of this hemisphere by European invaders. It is also the
day on which Joao Bosco Bournier, SJ, was martyred in 1976, while demanding the freedom of
two peasant women who were being held and tortured at a jail in a remote area of the state of
Mato Grosso, Brazil. On the site of his death, the Indian peoples of the region erected a cross
with the inscription, "On 11 October 1976 in this place of Ribeirao Bonito, Mato Grosso, was
assasinated Father Joao Bosco Bournier, for defending the liberty of the poor. He died, like Jesus
Christ, offering his life for our liberation."
Fr. Bournier was ordained a priest in 1946, and spent the next 20 years largely in administrative
assignments; in 1966 he was assigned to an area of Brazil which was rife with injustice and
exploitation of the poor, especially against the Indians whose lands were being dispossed by the
rich and powerful. Under the pressure of the circumstances, he came to a new understanding in
his own ministry as a priest of the importance of the work for justice. Robert Ellsberg, in his
book All Saints, says Bournier came to understand that "the priest's job was to represent the
interests of human dignity and justice and to make it clear that God was not indifferent to the fate
of the poor."
Fr. Bournier, and all you martyrs of the Americas, known and nameless, pray for us!
The Suppression of Truth by Wickedness
October 12, 1999
Romans 1, 16-25 + Luke 11, 37-41
Today Luke and Paul both discuss the problem of truth being suppressed by wickedness.
Paul begins with a strong confession of his faith. "For I am not ashamed of the Gospel. It is the
power of God for the salvation of everyone who believes!"
He goes on to say that the glory of God is revealed through Creation, and thus knowledge of God
is available to all people, even in the absence of Revealed Truth. He shows how this knowledge
becomes degraded into idolatry, and connects this corruption of "natural theology" with "lusts of
their hearts." Which is to say, they abandoned the natural dignity of the human person for
disordered appetites and desires.
As I was meditating on these words, I was struck by how we today in the United States,
supposedly the most "Christian" nation on earth, are repeating these ancient idolatrous errors. We
have abandoned the dignity of the human person for the false gods of convenience, absolute
selfish autonomy, and the reduction of all aspects of life to a combination of politics and
economics, all unfolding within a series of cultures of death that overlap to cover the entire
globe.
In today's Gospel, Jesus has been invited to dinner at the house of a ruling religious authority,
and at the beginning of the meal He omits a customary liturgical obserance. He is questioned
about this by his host, and Jesus responds with a series of denunciations of the "scrupulous
hypocrisy" of the era, where fine attention was to be paid to liturgical details while the greater
truths were missed. Jesus does not dismiss liturgical observations or religious duties, but he says
that they must be animated by justice, love of God. The leaders are denounced for laying burdens
on people that they themselves will not carry.
The problem in both readings is the suppression of truth by wickedness. The glory of the worship
of God is changed into the offering of infants on fiery altars before statues. The requirements of
the Law are emptied of meaning as we debate fine details while ignoring our violations of justice.
There is a hierarchy of truths, this is a clear teaching of the Church. Some things are more
important than others. Truth, justice, and the dignity of the human person are right up there at the
top.
And if truth is suppressed by wickedness, then it follows that righteous is a revelation of the
truth. In my experience, the primary antidote to the suppression of something is to make more
news/noise about it. Like Paul and Luke, we can look at our world and recoil in dismay at the
tragedies. But the answer is not to break our engagement with the wicked -- Jesus himself today
sets the example for us, he goes and has supper with his persecutors. Rather, our call is to reveal
the truth of the Gospel by our righteous living. As the saying says, 'It is better to light one candle
than to curse the darkness.' The more the truth is suppressed by wickedness, the more important
it is for us to reveal the truth by our righteous living. And as Paul reminds us today, this
righteous living begins in our faith. "The just shall live by faith."
There is no partiality with God.
October 13, 1999, Romans 2, 1-12 + Luke 11, 42-46
Today's first reading ends with "there is no partiality with God." He loves everybody, Jews and
Greeks, men and woman, those who are slaves and those who are free. His mercy and kindness
are "priceless," and we are called to return good works as a response to God's offer of Himself in
love. Wrath comes on those who "selfishly disobey" the truth, but those who "persevere in good
works" will be blessed. As last Sunday's Gospel noted, it's not enough to just show up. Paul's
words hark back to those of Moses and his last sermon to the people of Israel -- and the
emphasis is clearly on "doing the Word," not just hearing it.
Luke's Gospel continues this theme via Jesus' oration at the Pharisee's supper, strong words,
demanding a faith that is true and is not hypocrisy. These are words that we need to hear today,
an era in which Text is worshiped and revered, and people seem to think that if the appropriate
politically correct language can be used (and non-politically correct language avoided), then life
itself will become appropriately just. But for today's readings, actions speak much louder than
words.
Thus it is not enough for us say "Justice, Mercy, Peace," we must model them in our lives. If we
speak of Goodness and Beauty but live in Violence and Arrogance we are hypocrites and stand
condemned before God and our fellow human beings.
The United States government could do with a dose or two of these readings, for surely we live
in a nation where our leaders speak of peace and practice war, they honor justice with their lips
even as they participate in the latest oppression. War indeed has become peace, slavery is now
freedom, dead babies are collateral damage, and as long as the stock market continues to climb,
that's pretty much fine with most people, and it is certainly fine with our ruling political and
economic elites who are getting richer even as the poor are getting poorer.
Everything for which the prophets condemned ancient Israel, we do. Everything for which Jesus
condemned the leaders of His community, we do. And we've added to the litany of horrors. As
the book of Proverbs says, "Pride goes before a fall," and "let those who think that they stand
take heed, lest they fall."
There is in fact no partiality with God. The LORD of the Universe is not impressed by a
militaristic empire controlling half of the continent of North America, whose rulers fatten their
bank accounts from the rice bowls of the poorest of the poor worldwide, a place where parents
buy their children toys made by exploited children in other lands, who often work 14 hours a day
six days a week. God does not establish a covenant to enable the rich to oppress the poor. He
does not desire that people murder innocent babies. Our United Statesian trust in our "Special
Relationship" with God is a mass delusion fostered and encouraged by Satan to cause death,
misery, and tragedy throughout the world. The names of the demons on which this satanic
crusade rides are Arrogance, Violence, Exploitation, and Oppression, the four horsemen of the
coming Apocalypse. Our sense of "American Exceptionalism" is blasphemy at its worst.
We are not the first empire to be sent to the Ash Heap of History because of our devotion to our
sense of our own importance and glory. We won't be the last. But we shouldn't doubt that that is
where we are heading.
It took hundreds of years for the Roman empire to develop, decay, and fall, but that was then, this
is now, and the velocity of such events today is much greater. Living standards dropped
precipitously after the Fall of Rome because many people did not understand the technology that
made their cities possible, thus, cities shrank in size, literacy declined, libraries were destroyed,
but most people survived, they weren't that far from their agrarian roots.
Today the situation is much different. Our division of labor is much more developed. We are
very far from our agrarian roots, and our cities depend upon massive technologies, enormous
wealth, and prodigious expenditures of energy. If something happens to the modern trinity of
Technology, Wealth, and Energy, hundreds of millions of people worldwide could die. Unless, of
course, we can figure out how to jump start a sustainable, distributist, personalist society real
fast, as in Very Very Fast, which is to say, in weeks, not months. Well, ours is a faith rooted in
miracles, and if the judgment does come upon us (by war, by technological failure, by human
error, or by the demons Hubris, Deviousness, Arrogance, Exploitation, Violence and/or
Oppression) maybe we will develop the ability to learn -- and thus to have faith -- quickly. If
the fields become suddenly white and ready to harvest, will you be ready to go immediately to
work? Do you have catechetical and evangelical materials stockpiled at your house, ready to give
to your neighbors if they suddenly begin to ask, "what should we do now?" Are you ready to be
like Paul and give reasons for the Faith which is within you? Now is the time of preparation for
the harvest. Remember that procrastination of a deadly demon that kills.
In the meantime, let us mark well all the words of today's readings and hold them in our hearts,
pondering them deeply.
The world is complex, grace is simple.
October 14, 1999, Romans 3, 21-30 + Luke 11, 47-54
Well, duh Jesus, if you're gonna talk like this, what do you expect that any self-respecting band
of exploitive, violent, arrogant, and merciless leaders are gonna do? "When he left, the scribes
and Pharisees began to act with hostility towards him and to interrogate him about many things. .
. " Yep, kill the messenger, a favored strategy of corrupt rulers from the very beginning. Rather
than face the Truth that Jesus gave them in the mirror He held up before their faces, a mirror
which showed not only their souls, but also the victims of their crimes, they can't wait to get
their hands on the Messenger so that they could kill him, shut him up, get him off their collective
cases, and return to Business as Usual. If this keeps up, why, the Stock Market Might Go Down.
Paul reminds us that all have sinned and come short of the glory of God. Oops, there goes
Hubris. We are offered a free gift of faith through grace. Oops again, there goes another one, this
time Violence. Because of this redemption, we have no room to boost. Oops a third time, down
with Arrogance. This faith is not an annulment of the commandments, but rather its basic
support. Oops a fourth time, Exploitation is 86'd. Four strikes, Satan is out.
Yes, it really is (ultimately) that easy. The world is complex, Grace is simple. Life is busy-ness,
God is tranquility. The signs of the times are confusing, faith is the answer.
In my own life, I have devoted a considerable amount of thought and effort at one time or another
to "proving" the existence of God. Somewhere I have a multi-page "proof" that I developed and a
philosophy professor tore to shreds. While such reasoning is interesting, and sometimes profound
(although mine wasn't especially so), and can be an assistence to the development of faith,
ultimately all human reasoning runs into a dead end alley. We may have a need to go through all
of that, but when we come to the limits of our intellectually abilities, hopefully at that point we
will be able to let go and let God. Today if you ask me to prove the existence of God, I would
most likely play a Bach fugue on the organ for you, or maybe take you to a homeless camp or a
soup kitchen. You might not understand that language, but that just means you need to learn a
new language, not that the proof isn't adequate.
There's a phrase that I often use when talking about sustainable and frugal living that also
pertains to the present discussion: Do what you can, with what you have, where you are. God will
in fact do the rest, He always does, He always will.
"Woe to you, scholars of the law. You have taken away the key of knowledge. You yourselves
did not enter, and you stopped others trying to enter."
The Active and the Contemplative
October 15 Romans 4, 1-8 + Luke 12, 1-7
October 16 Romans 4, 13, 16-18 + Luke 12, 8-12
October 17 Isaiah 45, 1, 4-6 + 1 Thessalonians 1, 1-5b + Matthew 22, 15-21
Every so often, the busy-ness of my life catches up with me, I apologize for the sudden hiatus in
the daily meditations. To catch back up, I am looking at the past 3 days of readings as one
meditation.
October 15th was the feast of St. Teresa of Avila, the great medieval mystic and doctor of the
Church. She lived in an era in which women were expected to be in the background, yet she
consistently spoke truth to power, corresponding with kings and bishops and popes. She was a
spiritual director of St. John of the Cross and was instrumental in the founding of the Discalced
Carmelite reform movement. She was a contemporary of St. Ignatius of Loyola, and spoke often
of her desire to be a perfect blend of Mary and Martha -- the active and the contemplative lives.
Then as now, we often like to separate these two -- we have our religious life, and we have our
temporal life, and never the twain shall meet. When we go into the marketplace, too many leave
our religion behind.
In the Friday and Saturday readings, Paul continues his major exposition of Christian teaching, in
particular, the doctrine of salvation by grace and not by works alone. There is a call to
community with all people who believe -- not those of our own particular race or ethnic group,
he teaches the universality of the Christian faith. All of Abraham's works would have been for
nothing without his faith in God -- which is to say, the active life is rooted in the contemplative,
and our temporal activities are one with our spiritualities. It seems so easy and familiar, we have
heard it ten thousand million times -- but when we are hot and bothered and busy, and perhaps
even feeling sorry for ourselves because we are so put upon, do we remember then our salvation
by grace, God's good gift to us, and thus the one-ness of our spiritual and temporal lives?
Jesus continues his "hard sayings" to the disciples and those who were following him. He warns
of persecution, but promises that whoever confesses Jesus before others will be remembered
before the Father. Do not be afraid! There's that phrase again.
The persecution of Christians has not ended. In the Sudan, Christians are captured and sold as
slaves. In Pakistan, Christians have been condemned for death -- the usual charge is blasphemy,
the context is greed for their property or revenge. But even here in the United States, a most
religious nation, persecution may be found. Sometimes it is overt -- such as when prayer is
banned at public assemblies or Bible studies are banned in homes. Other times it is just an
attitude -- "religion doesn't apply here." (Note this attitude isn't directed only at Christians, but
generally at all people of faith.) This is particularly true of the Marketplace, and our halls of
Governance and Legislation. We may put "In God We Trust" on our money, but that is a bad
joke, we do not trust in God, we trust in the Almighty Dollar. It is the prime value of this fin de
siecle age, we think that all things are materialistic, everything not only can -- but must! -- be
reduced to its economic quantification, and when we are done with that, there is nothing left.
We tolerate the most egregious sins -- actually, we don't just tolerate them, we praise them, hold
them up as examples for our young people to emulate, and punish those who speak out against
them.
Isaiah reminds us of how all things work together for the good. Cyrus, King and Emperor of
Persia was a pagan, yet he was raised up by God to punish the Babylonians who had themselves
in turn been used by God to punish Israel when it abandoned its covenant.
Sunday's second reading comes from the earliest writing in the New Testament, dating from
about 51 AD. It is a formal greeting, recalling the faith and endurance of the Church in
Thessalonica.
The enemies of the Lord Jesus attempted in today's Gospel reading to put him "between a rock
and a hard place." They crafted a question designed to get him in trouble either way. "Is it lawful
to pay tribue to Ceasar?" Say yes, and the Jews would be outraged, say no, and the Romans
would get worried (governments always worry about threats to their tax programs). He neatly
avoids the trap by advising his questioners to "render to Ceasar that which is Ceasar's, and to
God what is God's."
No wonder his enemies were astonished, it is not only a clever answer, it is deep and fraught with
meaning. What is God's? What belongs to Ceasar? We have not only spiritual duties, but also
social duties.
These readings carry us three days closer to the Jubilee Holy Year 2000, a time of reconciliation
and renewal, an opportunity for us to remember God's covenant with us and our covenants with
each other. The world cries out for justice and peace, yet we daily experience injustice and
violence. In this tension and contradiction is the place that we live. As we continue our journey,
let us reflect on our place in time, in geography, and in covenant.
All the way to justice is justice!
October 18, 1999
2 Timothy 4, 10-17b + Luke 10, 1-9
Pilgrimage 2000 ... Front Page ... HOME ... A Millennial Prayer
Today is the Feast of St. Luke, evangelist, author of the Gospel we are reading in this season for
the daily masses.
With our reverence for sacred scripture, it is sometimes easy to lose sight of the fact that the
Bible records the stories of real people -- with names, lives, histories. The stories seem so much
bigger than life, we forget that it is a record of God's saving action in the lives of ordinary people
-- who in responding to grace, transcended the "ordinariness" of their lives to bring eternal truth
to light for all people.
Paul writes to Timothy from prison in Rome, perhaps in the last days of his life. He tells Timothy
that he has been deserted by many, but that the Lord stood by him and gave him strength.
Today's Gospel returns to the ordination and commissioning of the 72 preachers to Israel of the
Reign of God. They are called to go and bear witness of what they have seen and heard. They are
to go in poverty, and to humbly be content with whatever they are given. They are to heal the sick
and announce that the Reign of God is near. Sent to a conquered, oppressed, and impoverished
people, these "Delegates of the Word", together with the Apostles, were the first Christian
evangelizers, and have set an example for all of us to follow.
How do we know the Reign of God is upon us? Christ has said so, and sent us forth to teach this.
But that was 2,000 years ago, how can the Reign by "near" for so very long? It's right here, under
our noses, only our blindness caused by sin prevents us from seeing its Beauty and Glory. It is a
great work in which we are engaged -- the job won't be finished in our lifetimes, and probably
not in the days of our great grandchildren. This should not be a sign of despair, but rather we
should be content with the part of the task that is set before us. Sure, I long to see a truly just and
humane society, but if this is not to be fully realized in my lifetime, I will nevertheless see that
truly just and humane society -- the Reign of God -- as I go about my days doing the small little
bits of the tasks that are appointed for me. St. Catherine of Siena was often quoted by Dorothy
Day -- "All the way to heaven is heaven." This could easily be retranslated as 'all the way to
justice is justice," or "all the way to peace is peace," or "all the way to mercy is mercy."
In Luke's day, human beings were nailed to crosses at the edges of cities, and people were
bought and sold as commodities. We are not so very different today, people are crucified every
day on crosses of Dollars and Deutschmarks, and if you want to buy people as commodities, they
are for sale everywhere. Slave labor is so common in the modern world, we think nothing at all
of buying slave-made products. I am no better than anyone else in this regard. The shirt I am
wearing most likely was made by exploited labor -- in Qatar. Should I buy a sewing machine
and learn to sew? Should I help organize a cooperative of tailors here in Oklahoma City?
What should I do to help free the slaves I sustain by my purchases, by my sins of omission and
commision?
Luke's Gospel is often called the "Gospel of the Poor," because of its consistent portrayal of
Jesus' tender concern for all who had been rejected -- the poor, women, foreigners, tax
collectors and publicans. May the words of his Gospel, which reverberate with great intensity
even into our own era, remind us continually of our need for evangelism and conversion, and
may we be ever mindful of our vocation as evangelizers and peacemakers.
Where sin increased, grace overflowed.
Romans 5, 12, 15b, 17-19, 20b-21 + Luke 12, 35-38
By one man sin entered into the world, and by one Man grace overflowed. This is the message
Paul brings us today, developing his theological arguments by recalling the Fall and comparing
the actions of Adam and Eve to those of Jesus Christ.
As we have journeyed in this pilgrimage to the Jubilee Holy Year, we have had occasion to
reflect on the concepts of structures of sin and structures of beauty. The Holy Father has many
times taught of the danger of structures of sin that encourage evil, and of how these structures
have their beginnings in the concrete individual acts of sin and wickedness. The sins of Adam
and Eve began this process. By grace, however, and through our Lord's obedience, death on the
Cross and Resurrection, there enter into the world structures of beauty and goodness, and we
participate in this through our acts of wisdom, peace, justice, and mercy.
Luke today presents the parable of the faithful stewards, who do their jobs even though the
coming of the Master of the House is delayed. How appropriate this is for us today, when evil
grows wild and strong, and wickedness abounds. The practice of justice is trivialized and
scorned, we put "In God we trust" on our money but turn this noble phrase to blasphemy by our
actions and the things we do with our money. Personally, I am increasingly losing sight of where
the "big picture" of world geopolitics is going these days, the velocity of events is very fast, the
permutations are devious, and the possible consequences are grave beyond our arrogant
imaginings. But it's not really my job to understand this, my call is to be a faithful servant, to do
the works that God sets before me, and let Grace do the rest. In the darkness of our times, even
as the structures of sin seem stronger than ever before, grace yet overflows, a Cup filled and
running over that never empties, from which all are invited to drink deeply.
Much will be demanded from those who have received much!
October 20, 1999
Romans 6, 12-18 + Luke 12, 38-49
Because grace is freely offered to us, does this mean we can sin with abandon and impunity,
certain of God's forgiveness? This is the question Paul asks, and thereby notes a problem for the
first Christians that we share today. No, he answers, if you are a servant of righteousness, that is
how you must live. In fact, he tells us that by our works is how others will know who we serve:
do we serve God with works of righteousness, wisdom, and beauty, or do we serve Satan with
works of wickedness, evil, and death? He's not making a casual observation, it's not a writer's
"throw-away" line, rather, our behavior indicates at a fundamental level who we serve, who is the
owner of our hearts, to whom we have consecrated our lives. As the old joke goes, if you were
arrested for being a Catholic Christian, would there be enough evidence to convict you?
Paul writes that because we are redeemed by righteousness, sin should not reign over our mortal
bodies. He talks about the power of sin and how this power has been broken by Christ. What we
think, and what we do, makes a difference. Nobody can stop the wicked impulse from creeping
into your mind -- but through Christ we have the power to resist, we don't have to say that
hateful word. We don't have to buy stock in that corporation that exploits the poor.
We often like to think that our religion stops at the church door, and doesn't enter into our
economic life, but that's not what Paul says. If we piously go to Church on Sunday, and then turn
around on Monday and do the works of wickedness in our life in the world, then we didn't pay
much attention to what we heard and received on Sunday. The call to a "Separation of Church
and Economics" is not the call of the Gospel, rather, it is the siren song of Satan and his evil
spirits who prowl about the world seeking the ruin of souls.
Today Luke continues to teach us about the Good and Faithful Steward. Who is this person?
The one who is always ready for the Lord, whether he comes early or late, he is to be found doing
his duties in righteousness. He does not oppress others -- he uses no violence -- he is not a thief.
Those who are called and who know the Master's will, but do not do His will, are to be cast out
and punished. Those who are ignorant, and do not do the Master's will, are to be punished only
lightly. Jesus teaches us today: Much is required from those who have been entrusted with much.
Those who have more will have more demanded of them.
We must read these words with concern, for there is perhaps no other nation in the history of the
world that has received so much as the United States of America. How have we used our power
and wealth? To murder millions of innocent children, to rig the marketplace so that the poor are
at a disadvantage -- our economy and our politics today are based on the glorification of the
Seven Deadly Sins of Pride, Covetousness, Lust, Anger, Gluttony, Envy, and Sloth. "In God we
Trust" may be on our money, but it is blasphemy. The Master is delayed in his coming, so we
riot and beat the servants, break into the supply room and have a party with property that belongs
to others. We steal the inheritance and birthright of our children to satisfy our demand for instant
gratification.
A pilgrimage is a spiritual journey, going from "here" to "there" with purpose. Let these words
today be a call to leave the City of Wickedness for the City of God, and may our actions be in
accordance with the journey that we have undertaken.
The wages of sin is death.
October 21, 1999
Romans 6, 19-23 + Luke 12, 49-53
Like I've been saying, we are building structures of Arrogance, Exploitation, Oppression, and
Violence, or we are building structures of Beauty, Wisdom, Love, and Goodness. These
structures are constructed of a myriad individual acts that reinforce each other spiraling upwards
-- or downwards, as the case may be. Beside the Jordan River, with the tribes of Israel, we are
invited to choose life or choose death. We are with Hezekiah reading the book of Deuteronomy
to the people. And we are back to the Jordan River for the baptism of John. The wages of sin are
death, that's pretty much it.
Paul makes the astute observation that the culture of death promises a lot more than it delivers.
What is there of it that truly satisfies? The Cup that is offered to us, however, is never empty, it
continually overflows allowing all to drink of its freely offered grace.
Jesus again reminds us that actions have consequences, and his Message is not exempt. Those
who profit from the structures of Arrogance, Exploitation, Oppression, and Violence will defend
them. There will be a refining fire.
It is a characteristic of the culture of death that it is very seductive. There is very green grass --
over there -- it says to us, come on and take just a little taste, it won't hurt. Great evil may not
be obvious in its initial forays in our lives. There is the "Everybody is Doing It" argument, which
works with all seven of the capital sins -- pride, lust, covetousness, envy, gluttony, sloth and
anger. Today's readings remind us of both the need for conversion and the sometimes turbulent
effect it can have.
Thoughts on orthopraxis: How do we respond to division caused by an evangelical change in our
ways of living? In what ways does the culture of death beckon to us, inviting us to get on the
'everybody's doing it' bandwagon.
The Signs of the Times
Romans 7, 18-25b + Luke 12, 54-59, October 22, 1999
Romans 8, 1-11 + Luke 13, 1-9, October 23, 1999
The gospel for Friday and Saturday teaches us (among other things) of the importance of
correctly reading the signs of the times. Jesus notes how hard we work on understanding the
weather -- and how little we apparently care about the importance of developing the ability to
correctly read the signs of the times.
These two days' readings in Romans give us clues to where Christian discernment begins, in an
understanding that there are three sources for the "interior movements of our being": the world,
Satan, and God. He clearly identifies the crux of the issue: the inner desire to follow God
frustrate by worldly and Satanic influences. Which is to say, there is often a disconnect between
what we believe and what we do. I preach against the evils of exploiting the poor in factories
owned by garment companies in the US -- even as I wear a shirt perhaps made in Indonesia.
But as Paul notes so cogently in Saturday's readings, does this disconnect mean we should just
give up? If grace is so important, should we sin a lot, so that "grace may abound?" Grace
abounds apart from our sins, and we shouldn't use the mercy of God as an excuse for our own
laziness. If I can't take a big step, I can take a little step. If I can't afford to have a private tailor
make me a shirt, I can nevertheless work to end the exploitation of the poor in other countries. I
can talk with tailors to find out more about the economics of making shirts, and perhaps think
about recruiting some unemployed poor people to start a shirt-making cooperative. Other people
will have other "little steps." You could start a compost heap. Or take a casserolle to a new
family who moved into your neighborhood. You could not snap at somebody in anger, be kind to
the counter staff at a fast food restaurant. As with evil, so it is with good: small acts of goodness
pave the way for greater acts of goodness, justice, mercy, and peace. "Grow in Christ" means
something starts small and gets bigger.
Paul continues with powerful metaphors of life and death, living the Resurrection in our daily
life. "You too must think of yourselves as being dead to sin and living for God in Christ Jesus."
That is, Arrogance, Exploitation, Violence, Death or Beauty, Wisdom, Justice, Love.
Jesus reminds us that the worldly explanation -- what seems "obvious" -- may not be in fact
true. A tower fell on some people and killed them, did this happen because they were wicked?
No -- but Jesus says that if we do not repent, the wages of sin is death. Worshippers at the
Temple were murdered by Pilate -- they were not the greatest sinners, but if we do not repent,
the wages of sin is death.
God is patient, he will put up with a lot, even a prolonged period of barrenness. We who are
gardeners for God must likewise be patient, remembering the mercy of God and his desire that all
repent. But sooner or later it is necessary for the rubber to meet the road, for deeds to follow
beliefs. God's justice will not be delayed forever.
Thursday morning early I went to my home town for the funeral of my aunt, Carol Rae Waldrop
Perry, who was my first music teacher. In her 44 years of teaching music, she undoubtedly taught
hundreds of children the beauty and discipline of music. In her work as a church musician, she
"married and buried" two generations in my home town of Frederick, Oklahoma. She was born
on a farm in a small town, and lived her entire life there, faithfully married for 46 years to her
high school sweet-heart, and had children and grandchildren. We laid her to rest facing the East,
carried to her grave by neighbors who had known her all of her life, in a cemetary beside her
ancestors, and we read the Twenty-third Psalm. As I stood by her grave, I had a moment of
peace and understanding of the "rightness" of these natural rhythms of our lives. We are born,
we grow, mature, and our physical bodies die, we transition to a new order of existence beyond
the grave. We are very sad about our loss, but if all people lived 62 years in the way that she did,
the world would be a better place.
Her children rise up and praise her, her husband, too, extols her: Many are the
women of proven worth, but you have excelled them all. Proverbs 31:28-29
Where is our love for the poor?
Exodus 22, 20-26 + 1 Thessalonians 1, 5c-10 + Matthew 22, 34-40
The concern of the Law of Moses for the rights of the poor is a startling contrast to modern
attitudes. What's the going loan interest rate at pawn shops? Generally 240% per annum. For
"pay day loans" -- loans guaranteed by a post-dated check -- it's 651% per annum. Can you
imagine the howls of protest from credit card holders if a bank tried to charge that interest rate?
Can you imagine how fast they would send a multitude of letters to legislators demanding that
this abuse be curbed by law? How deafening is the silence of those same credit card holders
regarding the scandal of interest rates in the poor neighborhoods. Such usurious rates even have
their defenders -- economists, bankers, and stockholders of pawn shop and other such loan
operations, among others.
In modern America, instead of loving the poor, we demonize them, slander them, and punish
them with our regressive tax systems (which favor the rich). We think nothing of causing the cry
of the "widow and the fatherless" to rise to heaven. Now is probably a good time to mention that
the ancient Hebrew and Greek words that are typically translated as "widow" actually mean "a
woman with children but no husband", not simply a woman whose husband has died. Note that
this is not an opinion without foundation, it is attested by virtually all commentators as
lexigraphical resources. I've heard plenty of people say, "Well, I don't begrudge the widows
anything, but those lazy welfare mothers, that's another story."
Jesus reminds us that while religion may get complicated, it comes down to two things: Love
God with all your heart, might, mind, and soul, and love your neighbor as you love yourself.
These two commandments are inseparable. If you aren't doing the second, you aren't doing the
first. Nobody who hates their neighbor can say that they love God.
It sounds so easy, but it isn't. We think we'd be better off with a list of one thousand and one
do's and don'ts. Instead, Jesus says "Love God and love your neighbor." Sigh. Whine. My
neighbor? That welfare mother on the other side of town? That stranger from another country
who is "illegally" resident in this state? That corporate greed merchant who ruthlessly exploits
the poor? Those aren't my neighbors, we think, my neighbors look like me, act like me, talk like
me, go to my church, and belong to the better clubs. But that's not what Jesus said -- remember
the parable of the Good Samaritan? In this age, millions of people have dismissed the idea that
the poor are included in the term "neighbors." Instead, we see the poor as objects to be
manipulated and exploited: people like making 651% per annum on their money, and the
politicians like the contributions such people make. That's why the maximum interest on credit
cards is limited, but the maximum interest on "payday" and pawnshop loans isn't.
The deafening silence about this injustice tells us how much we love the poor, and how well we
are doing in re "love God with all your heart, might, mind, and soul."
The Spirit bears witness of the Jubilee.
October 25, 1999
Romans 8, 12-17 + Luke 13, 10-17
The week-day readings return us to Paul's theological exposition and Luke's narrative.
One of the things Luke's gospel is known for is its many depictions of women, and Jesus' close
and tender relationships with them. From Mary Theotokos to Mary Magdalene, and many points
between, women are prominent actors in the Gospel drama. Today's reading is one of many that
could be cited to support this point.
Given the tenor of the times in which Jesus and Luke lived, it is remarkable that a woman was
even mentioned. From the description Luke gives of her physical illness, most of the first readers
(and many since) would assume that she or her ancestors had committed some awful offense
against God to be so cursed.
And then, the woman is healed -- oops! It is the Sabbath, on which no work was to be done, and
so the rulers rise up and say, "No fair, you can't do that on the Sabbath." Jesus refutes their
obstinacy, "and the whole crowd rejoiced at all the splendid deeds done by him."
Would we be brave enough to stand against power in defense of someone as marginalized as this
woman? When people talk trash about people on welfare being lazy, do we nod our heads in
agreement or do we speak out in defense of the truth?
If we're stuck to physical reality by itself, maybe not -- actually, probably not. There is no
quicker way to become an object of scorn than to be poor and to defend the poor. People will pat
you on the hand and say, "That's nice dear, let's be realistic OK, if you're too nice to them they'll
want to stay poor all their lives." Plus it can sometimes be dangerous, as Archbishop Oscar
Romero and many others have discovered.
This was no less true in Paul's day. Indeed, the penalty for publicly confessing Christianity --
for embracing the culture of life against a culture of death -- was often death, often via
excruciating torture.
In the midst of this, Paul writes "For if you live according to the flesh, you will die, but if by the
spirit you put to death the deeds of the body, you will live." There's no doubt about where the
power is here, it is a supernatural force that animates our entire existence. In that Spirit, we can
certainly speak truth to power, and even be heard by power, for the Power which is above all
earthly thrones is the one whom we by adoption can call "Daddy." "The Spirit itself bears
witness with our spirit that we are Children of God." Even if we are poor and homeless and live
in a ditch beside a dump.
The Jubilee Holy Year is indeed what we decide to make of it. Jubilee is a time of freedom from
every bondage, a day of cancellation of debts, a place where strangers are welcome and invited to
sit at the table with the family. During the Jubilee concentrations of wealth and power are
broken up, people return to the land of their fathers and renew their sense of belonging and place
in a great reconciliation. It is a time to replace structures of Arrogance, Exploitation, Violence,
and Death with structures of Justice, Beauty, Wisdom, and Love. Each time we open our hearts
to the reality of the Resurrected Christ in our lives and do the works of mercy, justice, and peace
-- whether they be actions great or small -- we bring the Jubilee one step closer. This Jubilee is
the conscious creation of all of us who choose to be on this Journey and cooperate with Christ's
grace in building the Reign of God right here, right now.
Yeast, mustard seed, and the groaning of all creation.
October 26, 1999
Romans 8, 18-25 + Luke 13, 18-21
Many years ago somebody gave me a mustard seed encased in a drop of plastic. It was very tiny.
Yet from such small seeds grow large plants. When I bake bread, I add about 2 tablespoons of
yeast to 6 or 7 cups of flour. That's not much yeast, but it makes two entire loaves of bread (or
about 20 dinner rolls, or a dozen fat cinnamon rolls), and people rarely complain about the taste..
Such is the Kingdom of God. Starts small, grows big. One of my favorite wisdom sayings is,
"We start small or we don't start at all."
Paul sees this in his metaphor of birth and creation. He chooses a very feminine metaphor to
describe the movement of Creation towards God's Reign -- labor pains and birth, "All creation
is groaning in labor pains". At the present time, we are "looking through a cloudy glass," we
have only glimpses, not full sight, of what might be ahead. There is an inner yearning that longs
for the fulfillment "on earth as it is in heaven" of justice, mercy, beauty, goodness, and love. We
live in the midst of arrogance, violence, exploitation, and death, but that is not our destiny, that is
an aberration of evil.
Patient waiting is not my strong suit, but note the word the translators chose to describe this --
endurance -- which suggests a runner striving for the finish line or a woman struggling to give
birth. The labor pains of birth may be turbulent, but they bring life into the world. The final
moments of a race may be excruciating to the runner, but they are the price of victory. As a
mother longs for the birth of her child, we await the fulfillment of the Kingdom. The patient
waiting that we are called to is active participation in the building of that Reign, right here and
now. Any work of justice, peace, mercy, love, beauty, and/or wisdom that we do is a step in
fulfilling the Reign of God on earth, as it is in heaven.
Our deeds may be very small, almost un-noticeable, but God sees every one of them and like
pebbles in a pond, we may never know the full consequences of our actions. One kind word
might stop an abortion, or a suicide, or a divorce, or child abuse, or even just another bad day..
In the wisdom of God, this is accessible to all of us. We don't have to be saints of heroic virtue,
scholars of incredible wisdom, or merchants of great wealth capable of endowing hospitals and
universities. The Jubilee call is to ordinary people, in the midst of our usual circumstances and
states of life. We start small or we don't start at all, and we do what we can, with what we have,
where we are. Not everybody is called to heroic martyrdom for the Faith, but all are called to
walk daily in the Kingdom, which is here and yet not-here, within our hearts and still to come in
its fullness. Paul provides the summation as he writes, "For it is in hope that we are saved."
The last will be first.
October 27, 1999
Romans 8, 26-30 + Luke 13, 22-30
Today Paul teaches an important, but hard, truth. All things work together for good for those
who love God. Sometimes this is very hard to see and indeed in our humanity we may not
always be able to believe in that Providence. It's not an endorsement of fatalism, but rather an
affirmation of the truth that our existence is Beauty, and that structure of justice is superior to the
demonic structures of sin and evil that afflict the world.
Fortunately, the "Spirit too comes to the aid of our weakness." We hardly even know what to
pray for (as the saying goes, "be careful what you pray for, you might get it.") So the "Spirit itself
intercedes with inexpressible groanings." Paul wasn't a hermit. When he looked out his window
he saw the Roman Empire, in all of its cruel and terrible grandiosities. Men and women hung on
crosses at the city gates, slaves were bought and sold in the marketplace, Christians were
persecuted, there was much then that inspired despair. So it is today, different context, same
culture of death structures.
It's a day for hard sayings, because Jesus gives us a few too, not the least of which is "some who
are last will be first, and some who are first will be last," echoing ancient themes from the
prophets and wisdom writings. Some people may reject the Kingdom, but others will come --
from all directions to sit at the Table of Plenty.
Many people seek a comfortable Christianity, but today's Gospel is more in the direction of
"afflicting the comfortable Christianity." Christianity involves a change of heart that leads to a
change in ways and manners of living. We stop doing some things and start doing other things.
Sometimes that change is rapid and dramatic, other times it is slow, incremental. It's a journey, a
movement -- not in isolation or alienation, but rather in a new reconciling and redeeming
community. Nobody has strength in and of himself or herself to challenge that 'gate' that is
straight and narrow, but through the Spirit, who comes to the aid of our weakness, all things are
possible, Jubilee doors are opened and new paths revealed., decorated and adorned with Wisdom,
Beauty, Justice and Love.
Hope and zeal in a desperate cause.
Ephesians 2, 19-22 + Luke 6, 12-16, Feast of Saints Jude and Simon
Metaphors are given to us today of growth and building, foundations and capstones. Our faith is
built upon the foundation given us by the first witnesses of the Gospel -- holy men and women
whose lives were changed forever by their relationship with Jesus. Luke recounts the story of the
calling of the 12 Apostles -- among whom are Jude and Simon, whose memory we honor on this
day.
Simon is known as the "Zealot" and there has been much discussion over the years regarding this
appellation. There was a faction among the Jews of the era known as the "Zealots" -
revolutionaries opposed to Roman rule. Years after the death of Jesus, they helped organize a
revolt that for a brief time threw off the Roman yoke, but which ended in the destruction of
Jerusalem and the Temple. He may have come to the apostles from this group, or it may be a
description of his holy zeal for the Gospel and the Kingdom of God.
St. Jude, often pictured in religious art with a bit of holy fire (representing the Spirit of God)
resting upon his head, is the patron of desperate causes. This devotion is one of the most popular
in the Church, and the personal ads of any given large city classified ad section is likely to have
one or more "in thanks to St. Jude for favors received" notices, some containing an entire novena
prayer. There may be a danger of superstition, but there is also the reality that many people are in
desperate straits, and the tradition of invoking a powerful protector in such situations should not
be casually rejected.
These are desperate days for the cause of social justice, and they are also days where a little zeal
comes in handy ("a little zeal" is probably an oxymoron). Zeal that is based in a desire for self-promotion or anger is a dead end that becomes counterproductive, chasing people away and
bringing alienation. But zeal that is rooted in the experience of Gospel conversion changes not
only lives, but also entire societies and the course of human history. Consider the world-changing
effects of Jesus and the small band of holy men and women who followed Him. Think about
their imperfections, their mistakes, their lack of understanding, and yet see what has grown from
this tiny, weak, almost imperceptible foundation.
Hopeless and desperate situations call for zeal, but they also call for prayer, and thus today's feast
of these first apostles and martyrs of the Church is a reminder of the importance of the active and
contemplative (one of the themes we have been following in this series). Paul himself writes of
Christ as the capstone and the mortar which holds the structure of beauty, wisdom, justice, and
love which we call the Reign of God together, built upon the foundation of the personal
experiences of those who knew Jesus in the meridian of time.
St. Jude, patron of desperate causes, come to the assistance of the poor and marginalized. Bless
all who work for justice with hope and abundance. St. Simon, give us a portion of your zeal for
the Gospel, so that we may run and not be weary, walk and not be faint. May we be lifted up by
the wings of eagles, as we become the dwelling place of God.
The gifts and call of God are irrevocable.
October 29, 1999 Romans 9, 1-5 + Luke 14, 1-6
October 30, 1999 Romans 11, 1-2a, 11-12, 25-29 + Luke 14, 7-11
Christianity began within the womb of the Jewish religion. Paul, a scholar of the Law of Moses,
and the writings and wisdom of his people, had been a member of the Pharisee's spiritual
movement. The Pharisee's were primarily lay people, and they were the developers of the
synagogue as a site of teaching and worship. Perhaps the greatest conflict of the early Church
was in the relationship between Christians and Jews. The first Christians did not see themselves
as anything other than Jews, but late in the first century AD, Christians were excommunicated
from the synagogues. Paul writes to the Romans in the era leading up to that breaking of
fellowship, and his concern is to establish that the rejection of the Jews paves the way for the
opening of the Gospel to the Gentiles.
But he is careful to establish that God does not reject the Jews, they are still loved, God remains
faithful to the covenant He made with them. "The gifts and call of God are irrevocable."
It is a sad commentary on our own history that we have often forgotten this, and anti-semitism
has flourished among Christians. Part of the call to Jubilee is an examination of our conscience,
and certainly, there is much in Christian history that cries out for repentance and change of ways
when it comes to anti-semitism.
It was a hard thing for the early Jewish Christians to see that the Table was big enough for the
Gentiles. And for the descendents of the Gentile Christians, it became a hard thing to understand
that the Table was big enough for the Jews too.
This is also a good time to remember the descendents of those first Jewish Christians, who live
today in the land of Jesus's birth, life, death, and resurrection, the Arab Christians of Palestine,
and their cousins who are Islamic. How hard it is for many of us to understand that the Table is
big enough for them too! There are hard feelings and much injustice, but the gifts and call of God
are irrevocable, and that applies to everybody in Palestine, including the Arab Christians and
Muslims.
The Gospel for these two days teaches us about humility in two ways.
First, another person in need of healing is presented to Jesus on the Sabbath, while at the home of
a religious leader. Jesus heals the man, and then tells the guests a parable. As is often the case at
a banquet, there is some competition for the best seats. Jesus tells them, "everyone who exalts
himself will be humbled, but the one who humbles himself will be exalted." How different this is
from our own era of publicists who teach that "perception is reality." The other day I saw an
advertisement where the Disney corporation was offering free materials to teachers about a
justice issue. And of course I thought of the workers in Haiti who make 13 cents an hour making
Disney licensed merchandise. But they don't work for Disney, they work for a contractor, so I
guess it's not Disney's fault. I saw another advertisement for Nike, of all people, featuring a
reading of the 23rd Psalm. I thought about the workers who make Nike shoes, earning pennies to
make profits for Nike stockholders.
Humility is not a virtue that is encouraged by our culture of death economic system. But it
certainly is one of the keys to the kingdom of God.
October 30th is the birthday of Fyodor Dostoevsky, Russian novelist, who was one of Dorothy
Day's favorites. The phrase "The World will be saved by Beauty", which is one of the mottos of
our Catholic Worker house, was written by him in the Brothers Karamazov, uttered by one of his
characters, Fr. Zossima, who is in dialogue with the nihilist Ivan Karamazov ("if God does not
exist everything is permissible", which is certainly the motto of the modern culture of death.) In
his youth, Dostoevsky was involved with radical politcs, was arrested, condemned to death, and
went so far as to be chained to the execution post, when his sentence was commuted to
imprisonment in Siberia. His only book in prison was the New Testament. In the Brothers
Karamazov, he wrote, "Strive to love your neighbors actively and indefatigably. And the nearer
you come to achieving this love, the more convinced you will become of the existence of God
and the immortality of your soul." (Information from All Saints by Robert Ellsberg.)
Word, Incarnation, Cup
Malachi 1, 14 - 2, 2b, 8-10 + 1 Thessalonians 2, 7b - 9 + Matthew 23, 1-12
We ran into Malachi earlier in this series (5th century BC), who wrote just before Nehemiah
arrived in Jerusalem, returning from exile in Babylon, conquered by Persia, giving powerful
oracles about the injustice of that city. The arrangement of this passage in the lectionary presents
a harsh condemnation of religious leaders who lead people astray, who violate the
commandments of God and teach others to do likewise, who condone the evil that is done in the
name of the Lord, oppressing the widow, the orphan, the alien, and causing their cries to rise to
heaven in a chorus of pain, sorrow, and tragedy.
Paul writes to a people who were becoming a radical new community, he applies feminine,
nurturing images to himself, teaching that the Gospel is not only Word, but also Incarnation --
and the ties that bind are relationships rooted in that Word, Incarnation -- and also, Cup.
He is an effective counter-model to the images invoked by Malachi.
Jesus today is clearly in conflict with the religious leaders of his era, he speaks of religious
hypocrisy, pride, and the oppression of the people by religious decree. Matthew composed his
gospel during a time in which the early Church was engaged in the continuation of this struggle
for religious justice. The nascent realization of the new covenanted community founded in Word,
Incarnation, and Cup brought turbulence. The comfortable were greatly afflicted by this -- but
the afflicted were greatly comforted. Thus, in Matthew's arrangement of this material (most of
which is unique to his Gospel), we may also find an echo of early problems within the Church
itself. In providing these readings today, the Church perennially reminds itself of its own need for
perpetual renewal and growth in Christ.
All Saints and All Souls
November 1 & 2
Revelations 7, 2-4, 9-14 + 1 John 3, 1-3 + Matthew 5, 1-12
With these two feasts, of ancient origin in the Church, we remember our ancestors, of both the
body and the faith. Churches everywhere are displaying books for people to write the names of
their remembered dead. Surely we are surrounded by a great cloud of witnesses, -- heroes of the
faith, known and unknown -- who remain active in prayer and intercession on our behalf. It's
important to remember this when times are tough and when they are good.
John today reminds us that now -- right now, wherever you are -- we are together children of
God. In an apocalyptic vision, he sees the saints in heaven, and hears the chorus of praise. Jesus
reminds us of the essence of his Gospel, which calls all of us to be holy ones, saints, and
prophets.
Given the holiness of these days, there seems to me to be less of a need to write about the
readings, and more of a need to call us to remembrance.
+ A Litany of Remembrance and Salvation
God of witness and memory -- Lord, have mercy
Vindicator of the poor -- Christ, have mercy
Spirit bearing justice -- Lord, have mercy.
Respo