Easter Sunday: Pope Francis & the Deep Meaning of Jesus’ Resurrection

Pope Francis
Readings for Easter Sunday: ACTS 10: 34A, 37-43; PS 118 1-2, 16-17, 22-23, ICOR 3L 1-4; JN 20: 1-9.

On this Easter Sunday, it’s appropriate to address the reality of Jesus’ resurrection. Did he really rise from the dead? Or is that doctrine simply a remnant of childhood like belief in the Easter Bunny or Santa Claus? And for those of us concerned with social justice, what can the Bible’s resurrection stories possibly mean?

This reflection tries to address those questions from the viewpoint of Pope Francis.

In response to the question about the factuality of Jesus’ resurrection, let’s look at what the Christian tradition itself tells us. It indicates that the resurrection accounts are not based on the physical resuscitation of a corpse. The experiences portrayed in tradition were more visionary and likely metaphorical.

As for the sociopolitical meaning of Jesus’ rising from the dead, Pope Francis addresses that question quite meaningfully in his Apostolic Exhortation, Evangelii Gaudium. Life is stronger than death, he reminds us. Despite appearances, vital forces will always triumph in the end. But we’ll get to that presently.

First however consider the nature of the resurrection traditions themselves. They were inspired by women and emerged from the bleakest depths of despair not unlike what many progressives might be feeling today as our fondest hopes appear further than ever from fulfillment – as a rogue U.S. empire wreaks havoc and its savage economy destroys the planet.

Think about it.

Following Jesus’ death, his disciples returned to business as usual – fishing most prominently. It was their darkest hour. Yeshua, the one on whom they had pinned their hopes for the liberation of Israel from Roman domination was dead. Their world had ended.

But then unexpectedly, women among them reported an experience which effectively raised Jesus back to life (MT 28:1-10; MK 16: 1-8; LK 24:1-11). He was more intensely present, they said, than before his execution. Their tales changed everything.

But what was the exact nature of the resurrection? Did it involve a resuscitated corpse? Or was it something more spiritual, visionary and prophetic?

In Paul (the only 1st person report we have – written around 50 C.E.) the experience of resurrection is clearly visionary. Paul sees a light and hears a voice, but for him there is no embodiment of the risen Jesus. When Paul reports his experience (I COR 15: 3-8) he equates his vision with the resurrection manifestations to others claiming to have encountered the risen Christ. Paul writes “Last of all, as to one untimely born, he appeared also to me.” In fact, even though Paul never met the historical Jesus, he claims that he too is an “apostle” specifically because he shared the same resurrection experience as the companions of Jesus who were known by that name. This implies that at best the other resurrection appearances might also be accurately described as visionary rather than as physical.

The earliest Gospel account of a “resurrection” is found in Mark, Ch. 16. There a “young man” (not an angel) announces Jesus’ resurrection to a group of women (!) who had come to Jesus’ tomb to anoint his body (16: 5-8). But there is no encounter with the risen Jesus. In fact, Mark’s account actually ends without any narrations of resurrection appearances at all. (According to virtually all scholarly analysis, the “appearances” found in chapter 16 were added by a later editor.)

In Mark’s original ending, the women are told by the young man to go back to Jerusalem and tell Peter and the others. But they fail to do so, because of their great fear (16: 8). This means that in Mark not only are there no resurrection appearances, but the resurrection itself goes un-proclaimed. This in turn indicates either that Mark didn’t know about such appearances or did not think them important enough to include!

Resurrection appearances make their own appearance in Matthew (writing about 80) and in Luke (about 85) with increasing detail. But always there is some initial difficulty in recognizing Jesus. For instance, Matthew 28: 11-20 says, “Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshipped him; but some doubted.” So, the disciples saw Jesus, but not everyone present was sure they did. In Luke 24: 13-53, two disciples walk seven miles with the risen Jesus without recognizing him until the three break bread together.

Even in John’s gospel (published about 90) Mary Magdalene (the woman with the most intimate relationship to Jesus) thinks she’s talking to a gardener when the risen Jesus appears to her (20: 11-18). In the same gospel, the apostle Thomas does not recognize the risen Jesus until he touches the wounds on Jesus’ body (JN 26-29). When Jesus appears to disciples at the Sea of Tiberius, they at first think he is a fishing kibitzer giving them instructions about where to find the most fish (JN 21: 4-8).

All of this raises questions about the nature of the “resurrection.” Once again, it doesn’t seem to have been resuscitation of a corpse. What then was it? Was it the community coming to realize the truth of Jesus’ words, “Whatever you do to the least of my brethren, you do to me” (MT 25:45) or “Wherever two or three are gathered together in my name, I am there in their midst” (MT 18:20)? Do the resurrection stories reveal a Lord’s Supper phenomenon where Jesus’ early followers experienced his intense presence “in the breaking of the bread” (LK 24:30-32)?

Regardless of whether one believes in resurrection as resuscitation of Jesus’ dead body or as a metaphor about the spiritual presence of God in communities resisting empire and serving the poor, the question must be answered, “What does resurrection mean?”

It’s here that Pope Francis helps us. In The Joy of the Gospel (JG), he relates the resurrection accounts, (whatever their factual basis) to our own despair – just as real and hopeless as that of Jesus’ bereft disciples. Francis writes to encourage us who might be worn down and hopeless in the face of a world:

  • Pervaded by consumerism and pleasure-seeking without conscience (JG 2)
  • Governed by merciless competition and social Darwinism (53)
  • Economically organized by failed “trickle-down” ideologies that idolize money (54, 55)
  • Controlled by murderers (53) and thieves (57, 189)
  • Torn apart by wars and violence (99)
  • Rooted in growing income inequality which is the root of all social ills (202), including destruction of the environment and its defenseless non-human animate life (215)

In the face of all that, here’s what Francis says:

“Christ’s resurrection is not an event of the past; it contains a vital power which has permeated this world. Where all seems to be dead, signs of the resurrection suddenly spring up. It is an irresistible force. Often it seems that God does not exist: all around us we see persistent injustice, evil, indifference and cruelty. But it is also true that in the midst of darkness something new always springs to life and sooner or later produces fruit. On razed land life breaks through, stubbornly yet invincibly. However dark things are, goodness always re-emerges and spreads. Each day in our world beauty is born anew, it rises transformed through the storms of history. Values always tend to reappear under new guises, and human beings have arisen time after time from situations that seemed doomed. Christ’s resurrection everywhere calls forth seeds of that new world; even if they are cut back, they grow again, for the resurrection is already secretly woven into the fabric of this history . . . May we never remain on the sidelines of this march of living hope! (276, 277)

Here the pope says that the power and meaning of Jesus’ resurrection is not found in the past. Neither is there reference here to the resuscitation of the Lord’s body. Instead, the pope explains the resurrection in terms of a story that calls attention to the persistent power of Life itself:

* Of nature and spring after a long cold winter

* Of goodness in a world that seems governed by evil

* Of light where darkness reigns unabated

* Of justice where injustice is simply taken for granted

* Of beauty where ugliness is worshipped as its opposite

* Of hope over despair

* And of activists who refuse to stand on the sidelines

No need for despondency, the pope says. Despite appearances, Life and its irresistible forces are on our side! They will not – they cannot – be controlled even by imperial agents of death as powerful as the Rome that assassinated Jesus or the United States whose economic and military policies are butchering the planet.

Even post moderns, skeptics and agnostics can embrace a story with a message like that.

After all, it’s spring! Life goes on! Jesus has indeed risen!

The Salvation of Our Country and Church Comes from Iranians and Mexican Immigrants (Sunday Homily)

Readings for 4th Sunday in Lent: 2CHR 36:14-16, 19-24; PS 137:1-6; EPH 2:4-10; JN 3: 14-21

NAFTA

Today’s liturgy of the word reminds us to look for salvation in unexpected places. In fact, it strongly suggests that the very ones our culture despises, and our church relegates to second class status have been chosen by God to save us. Specifically, I’m talking about Iranians relative to our country and Latin Americans in relation to the church.

Take Iranians first. (They are called “Persians” in today’s first reading.) There, one of them (King Cyrus) is identified in Chronicles as Judah’s “messiah” or anointed. The identification is given even though Cyrus was not a Jew, but an adherent of Zoroastrianism, a religion even more foreign to Judaism than Islam. Yet according to Chronicles, this Iranian king was God’s servant chosen to end Judah’s long exile in Babylon (modern day Iraq). That’s what I mean by salvation coming from an unexpected place.

Then in the second reading from Ephesians, Paul refers to Jesus of Nazareth in those same Cyrusian terms. Jesus is the Christ, God’s anointed, Paul says – and an unlikely “Christ” at that. After all, the Nazarene was the son of an unwed teenage mother; an refugee-immigrant in Egypt at the beginning of his life; a working stiff rather than a priest or scholar; possessed by the devil (according to the religious establishment); a drunkard and whore-monger according to those same sources; an enemy of the temple and state; and a victim of torture and of capital punishment in the form reserved for terrorists. Nevertheless, just as Cyrus brought Judah back from their 70 year-long exile in Babylon, Paul says, Jesus, the executed criminal, brought all of us back from the metaphorical death caused by living according to the deathly standards of the world. In Paul’s eyes, those standards obscure the gifts of God by convincing us that we have to earn life rather than accepting everything as God’s gift. Or as Paul puts it: “salvation is not the result of works,” but of God’s graciousness.

That graciousness (John the evangelist reminds us in today’s Gospel reading) is unending; it covers all the bases, has no exceptions and lasts forever. It turns each of us into Christs – into God’s only son (or daughter) – into saviors of the world. In other words, each one of us is the unlikeliest Christ of all.

O.K. each of today’s readings tell us to look for salvation in unexpected places – even within ourselves. But what are we post-moderns to understand by “salvation” itself? Think about it. The answer should be clear both in terms of country and church. In both spheres our condition can only be described as absolutely desperate and in need of deliverance.

Politically, we’re currently like lemmings rushing headlong towards the final precipice. Under the aegis of the organization Noam Chomsky calls “the most dangerous in the history of the world,” our Republican “leaders” are in denial about the greatest peril the human race has ever faced. Here I’m referring to climate chaos that threatens to deprive our grandchildren and even us and our children of the most basic necessities of life.

Besides that, our rulers insist on developing nuclear arsenals whose destructive power boggles the mind. And they seem extremely anxious to unleash them. The U.S. commander in chief has gone so far as to wonder aloud, “If we have nuclear weapons, why can’t we use them?” If we’re not looking for salvation from all of that, we must be asleep entirely.

And as for faith . . . My own Christian community, the Catholic Church, it is in dire need of salvation too. It is crumbling before our eyes.

My parish in Berea, Kentucky is a case in point. There we’ve had a series of restorationist pastors hell-bent on reinstating the pre-Vatican II order I grew up in during the 1940s and ’50s.
Clericalism is their watchword and guiding vision. Outside the sanctuary, they wear birettas and cassocks. While celebrating Mass they seem rule-bound, uncreative, unthoughtful, and totally oblivious not only to the reforms of the Second Vatican Council, but to Pope Francis’ more recent summons to radical change as described in his Apostolic Exhortation, The Joy of the Gospel (JG), and in his eco-encyclical, Laudato Si’ (LS).

As a result of such backwardness, church numbers are dwindling drastically. Parishioners I’ve seen at Mass every Sunday over my 46 years at St. Clare’s have gone missing. Alternatively, and like my own children, they have joined the ranks of the second largest denomination in the country – Former Catholics. Loyal progressives in my parish are at their wits’ end wondering how to cope with leadership tone-deaf to their desperate voices.

My own response has been to recognize what theologian and church historian, Figueroa Deck has identified as the “sleeping giant” of Latino Catholicism. That has me attending our parish’s Hispanic Mass at 11:00, rather than the increasingly reactionary and Euro-centric Anglo Mass at 9:00. I “go to the eleven o’clock” not only to escape the deadly retrogression of 9:00 a.m. antiquarianism, but in subconscious recognition, I think, of the fact that our Hispanic parishioners represent the cutting, salvific edge of the Catholic Church.

For decades now, the Latin American Church has embodied Catholicism’s most vital element.That’s personified in Pope Francis himself, our first Latin American pontiff, who I’m told is rejected by our current parish leadership – the same way Washington rejects Latin American immigrants.

Francis, of course, comes from Argentina. He’s followed the lead of Latin American theologians of liberation with his adoption of Jesus’ own “preferential option for the poor.” That entails recognition that the poor (including, most prominently, our immigrant population) know more about the world than our rich leaders – or even than us in more comfortable classes.

I mean, immigrants possess a version of what W.E.B. Dubois called “double consciousness,” while the rest of us see only one side of what’s occurring before our eyes. On the one hand, the daily observation of the undocumented (as our motel cleaners, nannies, gardeners, construction workers, and fellow parishioners) tells them what it means to be a white American. On the other, they know intimately the experience of exclusion by those same whites.

Immigrants know how the economy works for whites, and how it excludes browns and blacks. They know that rich capitalists and their money enjoy absolute freedom to cross borders, regardless of the negative impacts such mobility might (and does!) have on Global South economies. At least subconsciously, migrant workers recognize the simultaneous contradiction of their being excluded from such mobility, despite the fact that labor is an even more important part of the economic equation than capital. So even though the law (created by the rich) forbids them, immigrants vote with their feet to claim the rights the system unjustly denies them. Our “immigration problems” are the result.

The double consciousness of immigrants can be salvific for the church. If its expressions are heeded, they can save the church. As expressed by our Hispanic Pope Francis, the undocumented in our midst call us to a church where (in the words of The Joy of the Gospel) we cannot leave things as they presently are” (JG 25), but must include new ways of relating to God, new narratives and new paradigms (74).

Similarly, in the world of politics, Iranians (the descendants of Chronicles’ Cyrus the Great) inspired this time by Islam are calling us to changes in foreign policy. They implore us to just leave them (and their oil) alone. Ironically, their desire is that they be liberated from a kind of Babylonian captivity that places them under the jackboot of the United States and (still more ironically) Israel.

What I’m suggesting is that the descendants of Cyrus are still God’s instrument of our salvation. So in our present desperate context, are marginalized Catholic immigrants whose presence reminds us of Pope Francis’ wisdom and of the penetrating understanding of life that comes from refugees and the immigrants our government’s free trade policies create on the one hand, while refusing them sanctuary on the other.

Both bring us the new ways of relating to God, the new narratives and the new paradigms salvation requires.

Pedophilia in the Church & U.S. Military = the Same Syndrome: Young People Should Abandon the Army Just as They’ve Abandoned the Church

vignette-bacha-bazi

Sex scandal and pedophilia were in the news again last week. And this time it deeply involved more than the Catholic Church, Harvey Weinstein or Kevin Spacey.  No, it struck even closer to home than that for all Americans regardless of their religious affiliation. It involved an institution even more revered than Rome, Hollywood, or any Christian denomination.  I’m talking about the U.S. Military.

Yes, we all know about Pope Francis’ faux pas last week when he appeared to embody the ecclesiastical “old boys” syndrome by defending Juan Barros, a Chilean bishop who apparently had shielded a notorious pedophile priest from legal prosecution. The pope’s snippy defense of his prelatic friend, smacked of the cover-ups of child abuse that have come to light in the church over the last 30 years. According to the syndrome, Catholic bishops throughout the world have moved pedophilic priests from one parish to another, where the sociopaths typically continued preying on unsuspecting altar boys and confessional penitents.

Such procedure and its accompanying hypocrisy are prominent among the reasons young people and others have abandoned the church altogether.

A similar procedure involving the U.S. military should persuade young people to despise and reject military service.

I’m referring to an article published in the New York Times last week about a pedophilic practice in the Afghan military known as “bacha bazi” or boy play. It involves the widespread abuse and rape of underage boys by U.S.-trained Afghan Army personnel.

And how does this involve the U.S. military? Its leaders have adopted virtually the same policy that Catholic prelates have used over the years. They’ve turned a blind eye to the scandal and in doing so have allowed it to continue.

You see, there’s such a thing as the Leahy Law on the books. It legislates that when a recipient of U.S. aid commits gross human rights abuses, all aid to the offender must be cut off. Yet, to block application of Leahy, the U.S. and its military arm have invoked another law. It states that in the specific case of the Afghan War, no other U.S. laws apply.

Is that cynical enough for you? Does it remind you of the practice that has brought such opprobrium on the Catholic Church?  Imagine the corruption of two supposedly highly moral organizations (the Catholic Church and the U.S. military) that go out of their ways to protect pedophiles and prevent enforcement of laws that would penalize child abuse! Yet, that is exactly what two of our most trusted institutions have allowed to happen.

Add this black eye for the military to the “Me Too” scandal of sexual abuse of women enlistees in various service branches, and you end up with an outfit whose sexual corruption absolutely dwarfs that of the Catholic Church. Fully 40% of female military personnel claim they have been sexually assaulted by their peers. Eighty percent say they have been sexually harassed. If military women must endure such abuse at the hands of their colleagues, can you imagine how the abusers treat “enemy” women?

It’s time to face the facts. The U.S. military is at least as sexually corrupt as the Catholic Church. It’s time for our decent young people to vote with their feet just as they have with the church.

None of them with any shred of conscience should enlist.

The Lamb of God, Pope Francis & the Smell of Sheep

Francis Sheep

Readings for 2nd Sunday in Ordinary Time: I SAM 3: 3B-10, 19; PS 40: 4, 7-10; I COR 6: 13C-15A, 17-20; JN 35-42

Over his years in office, Pope Francis has come in for some harsh criticism from the U.S. right wing. But most of the time he had been simply ignored.

It’s not just because of his rejection of free market capitalism, trickle-down theory, and huge income disparities between the rich and poor. It’s not just his openness to gays and divorcees, and his refusal to obsess about abortion and contraception.

Yes, all of these have undermined what conservatives have seen as a close alliance between the Catholic Church and their pet causes and thinking modes — not to mention the Republican Party.

However, the straw breaking the back of reactionaries was probably the pope’s unequivocal warnings about climate change. For those conservatives, the publication of his eco-encyclical, Laudato Si, 2 ½ years ago raised the threatening specter of a global Catholic climate change movement potentially mobilizing the world’s 1.2 billion members.

The question is: why did the reactionaries prevail? Why after almost 3 years have Catholics not fore-fronted such a movement? Why, instead, did a majority of them in the 2016 elections vote for climate-change-denier, Donald Trump?

Could it be that the right wing persuaded Catholics that the pope was overstepping his authority? Or, on their own, did they intuit the drastic lifestyle conversion implied in effectively addressing climate chaos in the ways Pope Francis suggested? As announced in the title of Naomi Klein’s book, did they sense that This Changes Everything? Did they fear that taking on climate change as a moral issue would undermine the American Way of Life based on insane Republican (and Democratic) policies promising unlimited economic growth on a locked and limited planet?

Were they somehow convinced by the rhetoric like that of First Things blogger, Maureen Mullarkey who simply dropped all pretense and turned to full attack mode? According to Mullarkey , Pope Francis was simply “an ideologue and a meddlesome egoist. His clumsy intrusion into the Middle East and covert collusion with Obama over Cuba makes that clear. Megalomania sends him galloping into geopolitical—and now meteorological—thickets, sacralizing politics and bending theology to premature, intemperate policy endorsements.”

Do the Catholics ignoring Pope Francis agree with Mullarkey that he pretty much stinks?

Wrestling with such questions in those terms is inspired by today’s gospel reading. It’s all about stink – about sheep and what Pope Francis calls “the smell of the sheep.” (Famously, you recall, the pontiff called on Catholic priests to live closer to the poor, to recognize them as God’s people and their welfare as the guideline for economic and social policy – to “take on,” he said, “the smell of the sheep.”)

Is it possible that conservatives have been put off by Pope Francis and vilify him because he smells too much like sheep — like the poor. He smells too much like Jesus.

Notice that in today’s gospel, John the Baptizer identifies Jesus as “the Lamb of God.” To begin with, the phrase reminds us of the Bedouin origin of the biblical “People of God.” Abraham, Isaac, and Jacob, and the great King David were all shepherds. They were primitive people close to the earth. They were tribalists. In that sense, Jesus was a tribalist. According to John’s image, Jesus didn’t just smell like sheep; he was a sheep! He was in spades like his slave and Bedouin ancestors — like the poor people the pope has centralized during the entirety of his papacy.

Pope Francis shares Jesus’ closeness to and concern for tribal people. And he’s practicing what he preaches — both liberation theology’s “preferential option for the poor,” and the traditionally Catholic principle of subsidiarity. That means he endorses economic and environmental policy not on the basis of market dictates, but according to human decisions about values like the common good. Humane policy, the pope implies, originates not on Wall Street, but in places like the slums of his native Argentina and the Philippines.

As our century’s most powerful illumined voice of conscience, Francis has used his bully pulpit to wake us up. But we don’t seem to be listening. We’re like Samuel in today’s first reading – fast asleep even before the Ark of the Covenant (a reminder of Israel’s enslaved and Bedouin past). But we fail to recognize the biblical tradition’s significance to our lives – its call to tribal values which unfailingly center on animals, human family, and Mother Earth. We fail to see the implications of Paul’s observation in today’s second reading that all human beings – especially the poor and outcast – are temples of God’s spirit. That’s our tradition! That same Spirit resides, the pope says, in the planet that he (like St. Francis himself) calls our Mother and Sister.

So what kind of conversion do we need? What would a global Catholic climate movement look like?

It would entail:

  • Waking up like the young prophet Samuel. Like him we’ve heard God’s call many times. But at last in Pope Francis, we have a thought-leader speaking in a voice the simplest of us can hear. It’s the voice of conscience. And like Eli it’s giving us the proper way to respond: “Speak Lord, for your servant is listening.”

A global Catholic climate movement further entails:

  • Embracing conservation as a moral issue deeply connected with faith
  • Forming a serious study group to internalize Pope Francis’ faith-based approach to climate change
  • Rejecting of superficial criticisms like Mullarkey’s suggesting that the pope is somehow an outlier on the question of climate
  • Repudiating of corporation-based globalization which has us (over)consuming imported necessities that could be home-grown.
  • Joining the fight against fracking and projects like the XL Pipeline
  • Voting accordingly.
  • Urging the institutions we can influence (churches, universities, hospitals . . .) to divest from fossil fuel industries.
  • Adopting a “zero waste” policy in our homes and places of work.
  • Cultivating home gardens.
  • Adopting a vegetarian diet.
  • Educating ourselves about “green burial” and including plans for that in our “living wills.”

The list, of course, goes on. But you get the idea.

Pope Francis is showing us the way out of our collective insanity. It is not too late for Catholics and others of good will to wake up and join his Global Movement to save the planet.

 

Be Like Pope Francis: Bury Your Talent, Oppose Capitalism as We Know It!

Francis

Readings for 33rd Sunday in Ordinary Time: PRV 31: 10-13, 19-20, 30-31, PS 128: 1-5; I THES 5: 1-8; MT 25: 14-30.

Today’s gospel story, the familiar “Parable of the Talents,” is about economics. It’s about the world of investment and profit-taking without real work. It’s also about dropping out and refusing to cooperate with the dynamics of finance, interest and exploitation of the working class.

The parable contrasts obedient conformists with a counter-cultural rebel. The former invest in an economic system embodied in their boss – “a demanding person harvesting where he did not plant and gathering where he did not scatter.” In other words, like the system of capitalism itself, the boss is a hard-ass S.O.B. who lives off the work of others. The conformists go along with that system which to them has no acceptable alternative.

Meanwhile, the non-conformist hero of the parable refuses to go along. And he suffers the predictable consequences for doing so. Like Jesus and his mentor, John the Baptist, the non-conformist is marginalized into an exterior darkness which the rich see as bleak and tearful (a place of “weeping and grinding of teeth”). However, Jesus promises that exile from the system represents the very kingdom of God. It is filled with light and joy.

In contemporary terms, today’s gospel selection could hardly be more pertinent. It contrasts two current understandings of the contested terrain that is today’s Christianity. One understanding endorses our polarized economic system where “everyone who has is given more so that they grow rich, while the have-nots are robbed even of what they have.”

That concept is embodied today in President Trump and his Republican cohorts. The other finds its personification in Pope Francis.

In sharp contrast to Trump’s faith in the capitalist system, Pope Francis himself is trying mightily to distance himself from it. He’s like the servant in today’s parable who buried his talent in the ground refusing to invest it in a corrupt system that invariably widens the gap between the rich, like Trump, and the poor the pope is attempting to champion.

Francis couldn’t be clearer about rejecting the elements of capitalism celebrated by the U.S. president. The pope has repeatedly urged action to secure the basic entitlements the poor deserve. These include rights to land, housing and work as well as to higher wages, unions and social security – all of which are abhorrent to Republicans.

Francis even connected being Catholic with communism. “It’s strange,” the pope said, that “if I talk about this, there are those who think that the Pope is Communist. . . The fact that the love for the poor is in the center of the gospel is misunderstood.” Fighting for the poor, he added, doesn’t make me a communist; it makes me Catholic.

(Did you really hear what the pope just said: “THE LOVE FOR THE POOR IS IN THE CENTER OF THE GOSPEL.” THE CENTER OF THE GOSPEL!)

Obviously, the statement suggests significant overlap between Marx’s critique of free market capitalism and the social teachings of the church. The pope’s words certainly don’t sound like a ringing endorsement of the free market.

And how should Catholics express their love for the poor? Clearly not by endorsing the dynamics of the free market Trump and his allies lionize. In the “Joy of the Gospel” (JG) – published in 2014 – the pope identifies the unfettered markets so dear to Republicans’ hearts (along with their “trickle-down” ideologies) as homicidal (JG 53), ineffective (54) and unjust at their roots (59). He sees “each and every human right” (including education, health care, and “above all” employment and a just wage (192) as intimately connected with “defense of unborn life” (213).

And it gets worse for the Republicans’ position. Their party, of course, loves the free trade agreements that are at the heart of the corporate globalization the pope deplores. One wonders how Catholic members of the GOP reconcile advocacy of free trade agreements with the pope’s uncompromising words “We don’t want this globalized economic system which does us so much harm.”

Clearly, the debate about unfettered capitalism is settled in the pope’s mind. He has condemned the system without equivocation. And in doing so, Pope Francis has established himself  as the foremost moral leader of our time. Virtually alone among world leaders, he has the courage to call us away from the worship of Market and Money.

The alternative, he assures us, is not a world of darkness, weeping and grinding of teeth. It is a kingdom of light and joy.

It is time for Jesus’ would-be followers to join that conversation – about getting from here to there in the name of the gospel.

Are You a “Had-It” Catholic? Are Retro-Priests Responsible?

Biretta.JPG

Readings for 31st Sunday in Ordinary Time: MAL 1-14B-2:2B, 8-10; PS 131:1-3; I THES 2-7B-9, 13; MT 23: 11-12

Today’s readings should make today’s retro-priests very uncomfortable.  I’m referring to members of the Catholic Clergy who long for the “good old days” before Vatican II.

In any case, both the first selection from Malachi and the third from Matthew take clergy in general to task. They’re not teaching the right things, Malachi charges. They’re too concerned with clothes and titles, says Jesus.  Meanwhile today’s second reading from Paul’s letter to his community in Thessalonia suggests remedies for such failings. Paul even gestures towards a female clergy and worker priests. See if you agree.

Begin with the prophet, Malachi. He threatens the priests in his time with a curse. Probably writing about 500 years before Jesus, the prophet says “You have turned aside from the way and caused many to falter by your instructions . . . I have therefore made you contemptible and base before all the people.”

“Contemptible?” “Base?” Pretty strong words for priests, wouldn’t you say?

Then in today’s Gospel selection, Jesus criticizes the religious leaders of his own day for attachment to distinctive religious dress and for insisting on special titles like “father.”

Reading those passages, do retro-priests feel their faces turning red?

Relative to titles and dress, I’m alluding to the fact that we still call our priests “father,” despite Jesus’ clear words. And then there’s this reversion on the part of many priests to pre-Vatican II garb. Some are now wearing dress-like cassocks again (I saw one in the airport the other day), and even birettas. (Birettas are these odd square caps with three or four peaks or horns, sometimes topped with a black tuft.)

Before Vatican II, priests used to dress like that. Now in 2017, retro-priests are doing the same. It makes you wonder what they’ve been learning in the seminary over the last 50 years.

And as for Malachi’s words about faulty instruction . . . Why are we still listening to pre-Vatican II sermons?

Just a few days ago, I was talking to a fellow parishioner about exclusion of non-Catholics receiving communion while attending Catholic Mass. My friend was defending the exclusivity. And his reasons were like something from my childhood – more than 70 years ago! It was as if the ecumenical movement had never taken place – as though Jesus were somehow contained inside the communion wafer, as though he still believed that Catholics have an inside track in “getting into heaven,” – you know: up there.

The point here is not to criticize my fellow parishioner; it’s not at all his fault. The fault lies with (in Malachi’s words) the “instruction” given by our priests – and, I guess, to our priests in the seminary.  What they’re telling us from the pulpit doesn’t nearly extend to us the benefits of inter-denominational dialog, the insights of the last 150 years of biblical study, or even the teachings of the Second Vatican Council.

What’s up with all of that?

Again, in Malachi’s words, it’s causing people to “falter,” to see the meaninglessness and irrelevance of it all, and to “turn aside” from everything churchy as contemptible and base – or at least irrelevant to their lives as thinking people. No wonder “had-it” Catholics constitute the second largest denomination in the United States.

Priests today are not even following the instruction of the pope who gives every evidence of being a had-it Catholic himself.

Remember four years ago, when Pope Francis published his Apostolic Exhortation, The Joy of the Gospel? Throughout the document, you could almost feel Francis’ frustration with the situation I’ve been describing here. Recall what he said. It’s amazing in its content. But what’s even more amazing is the failure of priests and bishops to implement its directives.

Recall that Pope Francis called explicitly for a “new chapter” in the history of the Catholic Church. Things cannot be left as they presently are, he asserted, but must include new ways of relating to God, new narratives and new paradigms (74). Changes should entail new customs and ways of doing things, with new times, schedules, and language (27). In short, Catholics must find, a new path in our world (JG 1, 25).

What part of “new” are priests and bishops not getting?  Why, has NOTHING changed? NOTHING AT ALL!

Pope Francis got more particular. Homilies, he said, have to be better prepared and delivered (135-159). (The pope devoted a whole section of his exhortation to this topic.) Women need more prominence. He referred to them as generally more sensitive than men – more intuitive, and otherwise more skilled (103, 104). In recognition that other denominations share many points of faith and practice with Catholics, there needs to be more outreach towards those communities (246).

Even more importantly, Francis called the church to be more involved in political life, joining people of all faiths and none in the struggle for social justice. He specifically identified that struggle as “a moral obligation” that is “inescapable” (220, 258). Here horizons must be widened, the pope urged, beyond simple concern for the “defense of unborn life” (213) to “each and every human right” including education, health care, and “above all” employment and a just wage (192). Catholics must completely reject war as incapable of combatting violence which is caused by “exclusion and inequality in society and between peoples” (59). Wars are caused by devotion to unfettered markets with their “trickle-down” ideologies which are homicidal (53), ineffective (54), and unjust at their roots (59).

That emphasis on social justice shows why today’s retro-priests and bishops are not merely quaint and irrelevant, but positively harmful – even deserving of that curse Malachi threatened. I say that because they’ve ignored Francis’ desperate calls for social justice – not to mention his warnings about climate change in his eco-encyclical, Laudato Si’. I might even go so far as to say that neglectful priests and bishops are responsible for the election of Donald Trump and Republicans in general, whom (because of their position on climate change)Noam Chomsky has called the most dangerous organization in the history of the world.

After all, so many Catholic voters, possibly even a majority, chose Trump who in contradiction to the pope’s exhortation:

  • Denies human-caused climate change
  • Espouses trickle-down economics
  • Opposes living wages
  • Restricts access to health care
  • Loves the military
  • Threatens to annihilate an entire nation of 25 million people

What to do about all of this?

Here is where Paul provides direction. He suggests that priests are out-of-touch.

They need to get a job. Paul brags about how he worked day and night (as a tent-maker) so he wouldn’t represent a financial burden on his people. Can you imagine priests working at McDonalds and leading the campaign for $15 dollars an hour wages — and bringing that struggle into their sermons?

Like Pope Francis with his words about women’s unique gifts, Paul’s words even suggest a female clergy. He does that by comparing his dedication to his community in terms of “a nursing mother’s care for her children.”

Worker priests? Women priests? Now those changes truly represent a new path. That “New” no one could misunderstand. No more “father.” No raised eyebrows at clergy wearing dresses and fancy hats.

“Got-it” Catholics might replace the “Had-its.”

It’d work for me!  How about you?

And how might we get from here to there? (Discussion follows.)

A Spirituality for Climate Change Activists: Al Fritsch’s New Book, “Resonance”

Al Fritsch

Climate chaos activists and theoreticians are missing the boat, because they overlook their problem’s profound spiritual dimensions. The omission is not trivial, because at heart climate change represents the most pressing spiritual problem of both our age and, no doubt, in the history of the world.

This is the basic thesis of Resonance: Promoting Harmony when Confronting Climate Change.  by Rev. Al Fritsch.

The book points out that indeed many are familiar with the scientific dimensions of climate change. The science has been trumpeted for years by virtually the entire community of climate scholars. Similarly, the problem’s moral dimensions should also be evident in a world where giant corporations make billions by producing planet-destroying fossil fuels while at the same time sponsoring well-funded campaigns to deny that human-caused climate chaos even exists.

Nevertheless, the spiritual dimensions of climate chaos remain soft-pedaled – including by climate change activists. This is true even within the confines of the Roman Catholic Church, despite the brave efforts of its own Pope Francis who tried to underline connections between faith and climate change more than two years ago, with the publication of his monumental eco-encyclical, Laudato Si’.

In making such observations, Father Fritsch knows what he’s talking about. Like Pope Francis, he is a scientist himself. Dr. Fritsch owns a PhD in chemistry. He is also a life-long activist – a colleague of Ralph Nader in the founding of Washington D.C.’s Center for Science in the Public Interest. Later on, in his native Kentucky, Fritsch extended his D.C. work to the foundation and direction of Appalachian Science in the Public Interest and most recently of Earth Healing, Inc. (For years, my family and I have benefitted from the daily, down-to-earth practical recommendations Fr. Fritsch’s organizations have publicized in their Appalachia Simple Lifestyle Calendar.)

Most importantly, however, Al Fritsch is a Jesuit priest. His Ignatian spirituality has made him a mystic whose faith in the underlying unity of all creation finds evidence on every page of his inspiring book. Mystics, of course, are convinced that (1) there is a spark of the divine in every human being, (2) that spark can be realized – i.e. made real by expression in daily action, (3) it is the purpose of life to do so, (4) every great religious tradition embodies means and methods to facilitate such activation (e.g. meditation, prayer, spiritual reading, repetition of mantras, training the sense, slowing down, one-pointed attention, putting the needs of others first, and practicing community with similarly committed others), and (5) once the realization of the divine spark within dawns, the realizer finds that same presence in every other human being and in all of creation.

Even the most casual reader of Fr. Fritsch’s masterpiece cannot avoid perceiving his internalization of such convictions. In fact, they are all embodied in the very title of his book.

“Resonance” is about the harmony present in everything that exists – a synchronizing force caused by a shared divine presence in micro-organisms, plants, animals, human beings, the earth itself, our galaxy and the entire universe.

In the first part of his book, Fr. Fritsch displays his grasp of the scientific and social dimensions of creation’s universal harmony. There resonance is evident, he argues, not only at the physical levels of time and space, but below them in creation’s chemical and biological dimensions.

Socially, such harmony is also found in human communication, and in artistic creations, especially in music. Resonance then reaches its human apex in love, compassion, and in the type of human collaboration that enhances civilization. Entire chapters are devoted to each of these topics making Resonance a kind of reference work that can be delved into where interest and personal or research needs demand.

However, it is the second part of Resonance that makes its most important contribution. For it specifically addresses the spiritual dimension whose omission, Fritsch argues, deprives climate change activists of the enthusiasm necessary for continued hope-filled struggle in the face of odds stacked against their efforts by the previously noted forces of corporate greed and deception.

“Enthusiasm,” Fr. Fritsch reminds us, is related to his essentially mystical outlook. Etymologically, the word means “in God.” It refers to the energy derived from awareness that (as St. Paul puts it) we all live and move and have our being in a profoundly divine reality (ACTS 17:28). Without that awareness enhanced by daily prayer and meditation and frequent communal celebration of life (e.g. in the Eucharist) weariness, despair, and burnout easily replace the energetic action necessary for the long-haul struggle required of those aspiring to effectively defend the earth.

Accordingly, chapters in the second half of Resonance address specifically mystical resonance as exemplified in Jesus the Christ. For many, Christ’s Spirit, Fr. Fritsch emphasizes, promises to awaken that earlier-referenced consciousness of the divinity resident at the heart of everything that exists. That consciousness in turn awakens compassion for the suffering earth and its vulnerable and wounded inhabitants.

But Fr. Fritsch’s call to spiritual awakening is by no means confined to those sharing the Christian faith or any faith at all. With homage to Karl Rahner, the author recognizes “Anonymous Christians” who can recognize the harmony of creation exposed in Part One of Resonance. Despite their lack of formal faith, they too need the spiritual centering of meditation practice that need not be Christ-centered or religious. To repeat: without such grounding, they run the risk of despair and burnout.

Resonance is a welcome complement to Pope Francis’ Laudato Si’. Activists, teachers, and discussion groups will find it an inspiration and source of practical energy fueling their efforts to save the planet for their grandchildren and generations to come.