(Sunday Homily) North Korea: Jesus’ Plan for De-escalation

Kim Jong-un

Readings for 23rd Sunday in Ordinary Time: EZ 33: 7-9; PS 95: 1-2, 6-9; ROM 13: 8-10; MT 18: 15-20 http://usccb.org/bible/readings/091017.cfm.

“Meet the Press” and other news programs were abuzz last Sunday over the apparent testing of a hydrogen bomb by North Korea. In the aftermath, President Trump not only threatened nuclear war with North Korea (again!). He also harshly criticized South Korea for proposing to engage its neighbor in diplomatic talks. The president tweeted that such proposals would be fruitless, since North Korea “understands only one thing.”

So rather than talk, the president evidently prefers bombing – nuclear bombing – in an area of the world that is home to half the world’s population as well as to its largest militaries and most prosperous economies. He’s threatening nuclear war in a region that hosts 83 U.S. bases, and where authorities estimate that even a conventional artillery barrage from the North would kill 64,000 (including South Koreans and U.S. military personnel) in the first three hours.

Meanwhile, Kim Jong-un, of North Korea (like Trumps admired “friends,” for example General Sisi of Egypt, the Saudi princes, and Rodrigo Duterte of the Philippines) is, no doubt a repressive dictator who cares little for human rights. However, his development of nuclear weapons and repeated shows of force are not unreasonable. After all, he is exquisitely aware of what happened to Saddam Hussein and Muamar Gaddafi after they stopped similar programs. Like all North Koreans, he recalls his people’s history that saw his country invaded and flattened by the United States during the Korean War which cost 1,316,579 North Korean lives.

Even now, President Kim also feels that his country is encircled and under severe U.S. threat and provocation. Consider how we would feel if North Korea (or Russia or China) had 83 bases in Mexico, if its ships were constantly patrolling in the Gulf of Mexico, or if it were regularly dropping mock nuclear weapons on D.C. What would Washington do under such circumstances? Yet, mutatis mutandis, the United States has been provoking North Korea in exactly these ways for years.

What then would be a proper response to North Korea’s counter-threats?

Today’s liturgy of the word gives specific directions. There, Matthew the Evangelist addresses the problem of conflict resolution. He emphasizes dialog not revenge and violence. In fact, he outlines four alternatives towards resolving disputes even like the one between the United States and North Korea. He has Jesus say that if step one doesn’t work, move on to the subsequent strategies. The four alternatives include (1) healing conversation with one’s adversary, (2) arbitration with a mediator or two, (3) consultation with the entire community, and (4) shunning the offending party.

More specifically, Matthew has Jesus say, “If your brother sins against you, go and tell him his fault between you and him alone . . . If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’ If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.”

Obviously, these words did not come from Jesus himself. To begin with, there was no “church” at Jesus’ time. Jesus was thoroughly Jewish and a reformer of Judaism rather than the founder of some new religion or “church.”

It was different for Matthew who was writing for a community of specifically Jewish Christians some fifty years after Jesus’ death. By then, questions of community order within the emerging church had become prominent. So Matthew invents this saying of Jesus to deal with them.

Another reason for reaching this conclusion is the reference to treating a recalcitrant individual “as you would a Gentile or a tax collector.” This phrase reflects traditional Jewish avoidance of Gentiles and hatred of Roman collaborators. It runs counter to the practice of Jesus who time and again in the Gospels causes scandal by practicing table fellowship and community with the very people Matthew’s instruction indicates are outsiders to be shunned by believers.

Were Matthew following the Spirit of Jesus, the evangelist’s instructions for addressing conflict resolution might involve the following process: (1) private dialog with one’s adversary, (2) arbitration with a mediator or two, (3) consultation with the entire community, and (4) moving in with the offending party – or at least taking them out for dinner regularly.

In any case, the emphasis in Jesus’ own approach is communion, not shunning or refusal to talk. Nowhere does Jesus’ approach say that one should refuse meeting until the offending party stops offending. Much less does the process outlined include “if he refuses to listen, kill him and his entire people.”

“But,” you object, “The words attributed to Jesus in today’s gospel selection are about church order, not about international politics, much less the irrationality embodied in Kim Jong-un. Jesus’ instruction, you might say, is about private disputes among Christians and are laughably impractical in the political sphere.

And that’s just my point. To repeat: Matthew’s account does not reflect the teaching or practice of Jesus. Jesus’ actual teaching was not confined to the private realm. His practice was highly political.

Eating with tax collectors, street walkers, lepers, Pharisees, Gentiles (including members of the Roman army) represented doing the unthinkable, the unexpected, the forbidden. . .  It meant crossing boundaries, breaking taboos, acting counter-culturally, and offending people on all sides of sizzling debates.

This is what the example of Jesus calls us to do even in the case of North Korea. Its emergence calls for departure from business as usual. It requires admission of guilt and responsibility on the part of the United States. It demands a complete reversal of “American” policy.

Today’s second reading from Paul’s letter to the Christian community at Rome puts a finer point on the reasons for such response on the part of those pretending to follow the teachings of Jesus.

Paul reminds us of Jesus’ summary of God’s law. He writes:

“Brothers and sisters: Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law. The commandments, ‘You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet,’ and whatever other commandment there may be, are summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no evil to the neighbor; hence, love is the fulfillment of the law.”

Emmanuel Levinas helps us understand that Jesus’ teaching on neighbor love is much more radical than commonly accepted. Loving your neighbor as yourself, Levinas says, does not mean “Love your neighbor because s/he is like you.” No, according to Levinas, it means, “Love your neighbor as yourself, because s/he is you.”

In other words, there is no meaningful distinction between you and any other human being you care to name – even if we call them “communists” or “terrorists.” Moreover, if you shared the same history as your “enemy,” you would be doing exactly the same thing that currently enrages you. As a result, no killing can be justified. It is suicide. That’s the thrust of Jesus’ words: to kill the other is to kill yourself. Killing of any kind is suicide.

What does that mean for followers of Jesus’ way in relation to North Korea? At least the following, I think:

  • Recognize and publicize North Korea’s willingness to enter dialog about a “freeze for a freeze.” That’s a reference to Kim Jong-un’s apparent willingness to halt development of his nuclear weapons program in exchange for the U.S. halting its war games off the North Korean coast and for stopping deployment of the THADD (terminal high-altitude area defense) anti-missile system in South Korea.
  • Actually enter into such dialog.
  • Freeze the U.S. nuclear weapons modernization program.
  • Discourage our children from serving in our country’s armed force that threatens the world with nuclear destruction.
  • Imagine what would happen if even a quarter of our country’s 160 million people who claim to be Christian refused the self-destruction the words of Jesus and Paul imply.

For Christ’s sake, Mr. Trump, do the unthinkable. Hard as it might be: repent. Listen to North Korea. Reverse course. How dare you threaten collective suicide!

A Chauvinist Jesus Gets Schooled by a Palestinian Mom

syrophoenician-woman

Readings for the 20th Sunday in Ordinary Time: IS 56:1, 6-7; PS 67: 2-3, 5, 6, 8; ROM 11: 13-15, 20-32; MT 15: 21-28.

“Have pity on me, Lord, Son of David! My daughter is tormented by a demon.” Those are the words addressed to Jesus in today’s gospel reading. They come from a woman whom the evangelist, Matthew, remembers as “Syrophonecian”

An uncharacteristically narrow-minded Jesus has his own name for the woman and her daughter. He calls them “dogs” – b_tches, really. That’s the term for female dogs, isn’t it?

We’ll come back to that in a moment.

For now, note that “Syrophonecian” meant the woman was not a Jew. She was a native or inhabitant of Phoenicia when it was part of the Roman province of Syria. She was living near the twin cities of Tyre and Sidon – a gentile or non-Jewish region of the Fertile Crescent where Matthew takes trouble to locate today’s episode. That would have made Jesus’ petitioner what we call a “Palestinian” today.

No doubt you’re surprised at Jesus’ rough and disrespectful language towards the woman and her child. I am.

As I said, at first he gives no reply at all; he ignores the two females completely. If Matthew’s account is accurate, in his silence Jesus showed himself to be captive to his own cultural norms. It was inconceivable in Hellenistic antiquity for a strange woman to directly approach a man the way the woman in this story did. Above all, it was so for a non-Jewish woman to directly address a Jewish man. In other words, Jesus’ silence shows him a captive to his patriarchal “honor culture.”

But then, as I said, it gets worse. When the woman insists, Jesus implicitly at least uses that term that women find so offensive. He says, “I have been sent for the lost children of Israel . . . it is not right to take the food of the children and throw it to a pair of b_tches.”

Is that a sneer I see on Jesus’ face?

In any case, the reply seems out of character for Jesus. In fact, such dissonance has led many scholars to reject the saying as inauthentic – or as though Jesus were only pretending to be hard to test the woman’s faith. Whatever the case, Jesus’ words only echo the rabbinic saying of the time, “He who eats with idolaters is like one who eats with a dog.”

Can’t get much more chauvinist than that, can you? Foreigners’ religions are nothing but “idolatry.” Foreigners themselves are filthy animals.

Do you know anybody that thinks like that? I mean, we still haven’t outgrown such narrowness, and disrespect any more than this stony Jesus apparently had.

But then the woman disarms the Master completely, even as he turns his back on her. Listen to her words. Unfazed in her desperation before this peasant faith healer, she blurts out, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”

Silence.

We can almost see Jesus stop in his tracks. He shakes his head ruefully and turns back. We can almost hear him stifle a laugh as he exclaims, “O woman, great is your faith! Let it be done for you as you wish.”

Can you believe it? This poor woman has just schooled Jesus – the Great Teacher. She successfully called him back from his self-identification as an ethnocentric patriarch to his better Self. So he concedes her argument. The one whom the gospels present as the invincible master of verbal riposte admits error and defeat at the hands this simple Palestinian mom.

What does the interaction between Jesus and the woman called “Syrophonecian” mean for us today?

I don’t know . . . Perhaps it means that:

  • If this story actually happened, it’s somehow comforting to know that Jesus was so human — more like us than we’ve been made to think.
  • Xenophobia and racial prejudice are powerful!
  • So is the patriarchal narrow-mindedness fostered by religion. It even captivated Jesus.
  • It continues to captivate most of us even as we speak — in the context of immigration controversy and Black Lives Matter.
  • Women’s voices, especially when defending their children, are often more perceptive than even the wisest of men.
  • For that reason, it’s simply wrong to exclude women from leadership roles in politics and legislation – especially when questions of children, health, women’s reproductive rights, and spiritual leadership are at stake.
  • Given our liturgical context today, it’s wrong to exclude women from the highest leadership posts in the Catholic Church.
  • Don’t let name-calling deter you from doing the right thing.
  • “Sticks and stones . . .”

God’s Abundance vs. the Greed, and Self- Interested Denial of the Rich : Jesus’ Parable of the Sower

Parable of Sower

Readings for 15th Sunday in Ordinary Time: IS 55:10-11; PS 65:10-14; ROM 8:15-23; MT 13: 1-23; http://www.usccb.org/bible/readings/071314.cfm

Not long ago, on the 4th of July, Amy Goodman replayed an interview with the legendary folk singer, Pete Seeger. In the course of the interview, Pete commented on today’s Gospel reading – the familiar parable of the Sower. His words are simple, unpretentious and powerful. They’re reminders that the stories Jesus made up were intended for ordinary people – for peasants and unschooled farmers. They were meant to encourage such people to believe that simple farmers could change the world – could bring in God’s Kingdom. Doing so was as simple as sowing seeds.

Seeger said:

“Realize that little things lead to bigger things. That’s what Seeds is all about. And there’s a wonderful parable in the New Testament: The sower scatters seeds. Some seeds fall in the pathway and get stamped on, and they don’t grow. Some fall on the rocks, and they don’t grow. But some seeds fall on fallow ground, and they grow and multiply a thousand fold. Who knows where some good little thing that you’ve done may bring results years later that you never dreamed of?”

Farmers in Jesus’ day needed encouragement like that. They were up against the Roman Empire which considered them terrorists. We need encouragement too as we face Rome’s counterpart headed by the U.S.

The obstacles we face are overwhelming. I even hate to mention them. But the short list includes the following – all connected to seeds, and farming, and to cynically controlling the natural abundance which is celebrated in today’s readings as God’s gift to all. Our problems include:

• Creation of artificial food scarcity by corporate giants such as Cargill who patent seeds for profit while prosecuting farmers for the crime of saving Nature’s free production from one harvest to the following year’s planting.
• Climate change denial by the rich and powerful who use the Jesus tradition to persuade the naïve that control of natural processes and the resulting ecocide are somehow God’s will.
• Resulting wealth concentration in the hands of the eight men who currently own as much as half the world’s (largely agrarian) population.
• Suppression of that population’s inevitable resistance by terming it “terrorism” and devoting more than half of U.S. discretionary spending to military campaigns against farmers and tribal Peoples scattering seed and reaping pitiful harvests in places like Afghanistan, Iraq, and Palestine.
• Ignoring what the UN has pointed out for years (and Thomas Picketty has recently confirmed): that a 4% tax on the world’s richest 225 individuals would produce the $40 billion dollars or so necessary to provide adequate food, water, shelter, clothing, education and health care for the entire world where more than 40% still earn livings by sowing seeds.
• Blind insistence by our politicians on moving in the opposite direction – reducing taxes for the rich and cutting programs for the poor and protection of our planet’s water and soil.

It’s the tired story of the rich getting richer and the poor getting poorer. In today’s Gospel, Jesus quotes the 1st century version of that old saw. In Jesus’ day it ran: “. . . to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.”

Today’s liturgy of the word reminds us that such cynical “wisdom” does not represent God’s way. Instead the divine order favors abundance of life for all – not just for the 1%. as our culture would have it. For instance, today’s responsorial psalm proclaims that even without human intervention, the rains and wind plow the ground. As a result, we’re surrounded with abundance belonging to all:

“You have crowned the year with your bounty,
and your paths overflow with a rich harvest;
The untilled meadows overflow with it,
and rejoicing clothes the hills.
The fields are garmented with flocks
and the valleys blanketed with grain.
They shout and sing for joy.”

Because of God’s generosity, there is room for everyone in the Kingdom. The poor have enough; so poverty disappears. Meanwhile, the formerly super-rich have only their due share of the 1/7 billionth part of the world’s product that rightfully belongs to everyone.

To repeat: abundance for all is the way of Nature – the way of God.

Only a syndrome of denial – willful blindness and deafness – enables the rich and powerful to continue their exploitation. Jesus describes the process clearly in today’s final reading. He says:

“They look but do not see and hear but do not listen or understand.
Isaiah’s prophecy is fulfilled in them, which says:
You shall indeed hear but not understand,
you shall indeed look but never see.
Gross is the heart of this people,
they will hardly hear with their ears,
they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their hearts and be converted,
and I heal them.”

Those of us striving to follow Jesus’ Way hear his call to open our eyes and ears. Conversion – deep change at the personal and social levels – is our shared vocation. That’s the only way to bring in God’s Kingdom. Individually our efforts might be as small and insignificant as tiny seeds. But those seeds can be powerful if aligned with the forces of Nature and the Kingdom of God. That’s true even if much of what we sow falls on rocky ground, are trampled underfoot, eaten by birds or are choked by thorns. We never know which seeds will come to fruition.

Such realization means:

• Lowering expectations about results from our individual acts in favor of the Kingdom.
• Nonetheless deepening our faith and hope in the inevitability of the Kingdom’s coming as the result of innumerable small acts that coalesce with similar acts performed by others.

Once again, Pete Seeger expressed it best:

“Imagine a big seesaw. One end of the seesaw is on the ground because it has a big basket half full of rocks in it. The other end of the seesaw is up in the air because it’s got a basket one quarter full of sand. Some of us have teaspoons and we are trying to fill it up. Most people are scoffing at us. They say, “People like you have been trying for thousands of years, but it is leaking out of that basket as fast as you are putting it in.” Our answer is that we are getting more people with teaspoons every day. And we believe that one of these days or years — who knows — that basket of sand is going to be so full that you are going to see that whole seesaw going zoop! in the other direction. Then people are going to say, “How did it happen so suddenly?” And we answer, “Us and our little teaspoons over thousands of years.”

G 20, God’s Peace and the World’s Wars: 180° of Separation (Sunday Homily)

G20

Readings for the 14th Sunday in Ordinary Time: ZEC 9:9-10; PS 145: 1-2, 8-12; ROM 8:8, 11-13; MT 11: 25-30

So the G-20 is meeting this week in Hamburg, Germany. Isn’t it comforting?  Among other things, this privileged group of wealthy co-conspirators will choose the means by which the rich would ultimately destroy the planet. Will it be by nuclear holocaust or by ignoring climate change?

Or will it be by economic policies that enable eight (count ‘em – 8) individuals to possess as much wealth as 3.6 billion people, while 30,00 children die of starvation each day. President Trump prefers to end the world by climate change; Ms. Merkel’s leans towards nuclear weapons. However, in the spirit of irenic political compromise, both Merkel and The Donald could ultimately go either way. In any case, they both approve the reigning system’s math whose product is mass starvation.

It’s great to be rich, don’t you agree?

Think about it. According to today’s papers, our billionaire leaders have more or less out-of-the-blue decreed that Russia, North Korea, the Ukraine, and Syria represent urgent crises and causi belli nuclear. And this, even though using just 1% of the world’s 15,000 nuclear weapons of mass-destruction would likely render our planet completely uninhabitable.

Meanwhile, no one I know can even explain to me why Pakistan, India, and Israel should be allowed to possess nuclear weapons, but not North Korea or Iran. No one can help me understand why we’re even concerned about Ukraine or Syria – much less Yemen or Somalia. What dog do we have in those fights?

And, explain to me, pray-tell, why an ignoramus like Mr. Trump and his gang of Republican Know-Nothings should be able to determine the fate of the planet relative to climate change. Do their opinions represent yours? Not mine! What happened to democracy?

It’s all quite insane.

In contrast to all of this, today’s liturgy of the word celebrates peace unequivocally. All three of the day’s readings, plus the responsorial psalm emphasize the fact that peace, not war or planetary destruction is the way of God’s kingdom. That reign, where God is king instead of Caesar (or Mr. Trump or Ms. Merkel), turns out to be diametrically opposed to the world’s logic of war and disregard for Mother Nature. It contradicts ALL of the values of the planet’s “wise” and “learned” – ALL OF THEM! This means that if you want to do the right thing or support the right policy, you should do the exact opposite of what the politicians, pundits and professors tell you.

Yes, read the final communication from Hamburg. But then add the qualification “NOT!!” Like magic, then, you’ll arrive at God’s position.

That’s more or less what our readings today tell us!

Even before Jesus, and setting the tone for the day, the first reading from Zechariah describes God’s divine Spirit as completely anti-war. In the prophet’s words, it banishes chariots from Ephraim, and the warhorse from Jerusalem. It breaks the warrior’s bow in two not only in the holy city, but across the planet itself.

For St. Paul, in today’s second selection, such rejection of war manifests the very Spirit of Christ dwelling within us all. That Spirit gives life, not death, to the entire world. It is the Spirit of God himself. It is our own spirit – our true Self. So, if we choose to bomb, shoot or drone anyone, we’re committing suicide. That’s what it all means.

In his own phrasing, Paul describes the opposite of such divine rationale as “flesh,” “body,” “mortality,” “darkness,” and “death.” It is the logic of individuality and separation. In practice it all leads inevitably to war – to Zechariah’s horse, chariot, bow and spear – all of which the world’s “learned” consider “wise,” practical, and realistic.

Today’s responsorial psalm calls the contradicting World Soul “merciful” and “compassionate” towards all creatures, not just humans, much less exclusively towards those of a particular race or nation. Though “mighty,” it is gentle and non-violent (“meek”) especially towards the heavily burdened and crushed.

All of that represents the logic of God’s kingdom, which according to Jesus’ words today, emphasizes the unity of humankind – the fact that we and all of creation are linked by what Jesus calls his single easy “yoke.”

According to Jesus, his message or “burden” is not dark, heavy, or difficult to understand. Even the most unlearned (“the little ones”) can grasp it. Far from threatening our survival, it is light itself; its acceptance represents the epitome of enlightenment. Ironically, then, the simple, the unlearned, the nobodies of the world, appreciate Jesus’ proclamation better than their educated counterparts.

In practice, those wise men (including many church leaders) continue to dismiss God’s logic as somehow impractical, stupid, suicidal, utopian, unrealistic, and naïve. As I’ve already indicated, their wisdom instead dictates “wise” and “realistic” policies emphasizing separation, individuality, competition, nuclear weapons, and mutually assured destruction (MAD).

And how’s that wisdom working out for you, your children, grandchildren, and our world?

It’s time for followers of Jesus to finally embrace God’s word as expressed in today’s readings. Our very survival depends on it. It’s up to us to reject the world’s logic – the calculus of flesh, body, darkness, war, and violence.  Now is the hour for us to vote, take to the streets (like the hundreds of thousands in Hamburg), and begin living according to Spirit, light, peace, and non-violence.

That’s because we are Spirit, not flesh. So only the non-violence celebrated in today’s readings can save us. That’s not naive, my friends, it’s the realism of God.

(Sunday Homily) July 4th in the Land of the Regimented and Home of the Terrified

July 4th

Readings for the 13th Sunday in Ordinary Time: 2KGS 4: 5-11, 14-18A; PS 89: 2-3, 16-19; ROM 5: 3-4, 8-11; MT 10: 37-42.

Today’s liturgy of the word celebrates hospitality. It lauds the loving reception of prophets, social justice activists (the righteous), and the least among us. It invites us to grow up and offer such welcome despite what family members might think, when prophets like Elijah, Elisha, and Jesus contradict the culture’s received wisdom.  We are to embrace such critics despite the resulting rejection and threats (even death) of the larger community. The liturgy reminds us that openness to prophets, champions of social justice, and their victimized protégées imitates the generosity of Jesus and God himself.

Reflections like these prove especially apt on this Fourth of July weekend, at a time when our national circumstances stand in such sharp contradiction to the ideals we celebrate. To understand what I mean, first consider the occasion; then the liturgy’s sobering reminders about hospitable openness to prophetic insights which in Israel were often critical of the distance between the nation’s ideals and its historical, lived reality.

Let’s begin with our context.

Tuesday, of course, will be Independence Day. It’s an annual festival to laud the Founding Fathers, democracy, and American ideals of freedom, justice, and our “exceptional” Way of Life. It’s a time to remember that we’re a nation of immigrants – those famous “tired, poor, and huddled masses” – seeking better conditions in a land of unlimited possibilities. It’s when we sing the “Star Spangled Banner” recalling that we’re all free and brave.

Some of us will go to baseball games or watch the national pastime on T.V. There, war planes will fly in formation as we sing Francis Scott Key’s hymn that has always connected our banner to rockets and bombs. At the 7th inning stretch, we’ll cheer local servicemen and women just returned from current U.S. wars in Iraq, Afghanistan, Syria, where (it will be claimed) they’ve bravely defended our democracy and freedom.

We’ll wave flags, attend fireworks displays, and wear clothes with patriotic insignia. There will be parades with high school marching bands. Picnics will feature hot dogs, hamburgers, apple pie, potato salad, beer and Coke. At other gatherings, the Pledge of Allegiance will be recited proclaiming that our nation is one, indivisible and lives “under God.” In the spirit of it all, some will inevitably cheer “U.S.A., U.S.A.”

In short, we’ll celebrate life in America, where patriots are blessed and happy.

Unfortunately, none of that will ring true for me this year. In fact, it hasn’t in a long time.

That’s because as a nation (as in the Israel of Elijah, Elisha and Jesus) we’ve long since abandoned the ideals that supposedly underlie the garish and familiar outward display. In fact, it’s all been hijacked in a coup d’état – or several of them – that we don’t even recognize as having occurred. I’m referring to the assassination of J.F.K. in 1963, and to the selection of George W. Bush by the Supreme Court (rather than by voters) in 2000, and to the recent gradual and undemocratic seizure of all levers of public power by what Chomsky calls “the most dangerous organization in the history of the world,” viz. the Republican Party. Their anti-democratic power grab has been facilitated by:

  • Governmental refusal to abolish the Electoral College despite the fact that two of our last three presidents have been selected by bureaucrats rather than elected by a majority of voters
  • The SCOTUS Citizens United decision equating money with free speech
  • The Supreme Court’s partial repeal of the 1963 Voting Rights Act (in 2013)
  • General voter suppression and intimidation in poor, minority communities
  • Depriving convicted felons of voting rights
  • Insistence on using hackable voting machines with no paper trail
  • Exclusion of third and fourth party candidates from presidential debates
  • Ridiculous gerrymandering
  • Violation of the Constitutions’ mandate to fill a vacant Supreme Court seat until a right-wing extremist could occupy the post

All of that has made untenable any pretension of democracy. Ours is now an entrenched plutocracy, where the popular will doesn’t matter. Our wars have nothing to do with advancing democracy’s cause. In fact, few could even explain (much less defend) why “we” are fighting in Iraq, Afghanistan, Syria, or Yemen. Can you? I can’t.

So it turns out that our soldiers are not heroes. They are well-meaning, but systematically brain-washed by their “basic training.” That enables them to routinely torture and kill the innocent impoverished people whom they’re mobilized against for reasons the soldiers don’t even question, much less understand. (Isn’t it interesting that ALL our wars are fought against the desperately poor?) Supposedly, our military is fighting terrorists. But those simply wouldn’t exist absent their direct creation by the U.S. government – to defeat the Russians in Afghanistan (during the 1970s) and as a direct response to our country’s unprovoked invasion of Iraq in 2003. There is no doubt about it: ISIS was “made in America.” Most of our victimized and victimizing service people know none of this.

Far from being brave and free, the rest of us are all scared out of our wits and are constantly and resignedly monitored by a Big Brother whose unchanging mantra is “Be afraid. Be very afraid.” So we withdraw into our homes (some in literally gated communities) and distract ourselves with our T.V. shows, computers, IPads, and smart phones. We cheer an ignorant and mendacious Reality Show President as he proposes plans to build defensive walls against the immigrant successors of our own ancestors. We treat as normal an entire Know Nothing political party bent on depriving millions of health care and whose climate-change-denial will render the planet unlivable for our grandchildren. Without so much as a whimper, whites look on largely silent as skin-head police thugs are acquitted again and again, even after their neo-lynchings of unarmed black people are unambiguously caught on camera. The blue suited cowards’ unwavering self-defense is: “I feared for my life.”

We’ve become a land of the constantly surveilled and skittishly cowered.

All of that is called into question by today’s biblical readings. Together they celebrate “reception,” i.e. hospitality offered to prophets (social critics), the righteous (social justice champions), and the least among us. All of them, we’re told, are embodiments of the Christ Spirit and of God himself. The welcoming word “receive” appears eight times in today’s brief gospel selection.

And who is it that we’re receiving? As I’ve indicated, they are prophets to begin with. The first reading recounts an episode from Elijah’s successor, Elisha. Elijah, remember, was the fierce social critic of Israel for abandoning its identity as protector of widows, orphans, and immigrants. He excoriated palace sycophants who in the name of God optimistically, patriotically, and blindly proclaimed “peace, peace.” Instead, Elijah correctly predicted, Israel’s chickens would come home to roost. They’d be humiliated by Babylon – the ancient name of present day Iraq. Elijah’s successor, Elisha, continued his mentor’s mission after the latter was swept up to heaven in a fiery chariot.

Jesus of Nazareth as well as John the Baptist were identified as Elijah redivivus. They suffered accordingly. The people turned against them as they had done against all the prophets. Jesus was crucified as an enemy of the Roman Empire and its temple collaborators. According to Mark, the evangelist, the Master was thought insane by his mother and family.

So in today’s gospel, we find Jesus directing us to love God’s Kingdom more than family. (The Kingdom as embodied in Jesus’ person was a vision of what the world would be like if it were governed by God instead of Caesar and his successors.)  In today’s reading, Jesus calls us to damn the consequences of being as outspoken as were he and his prophetic predecessors.

We too must be ready, he says, to take up our cross and follow him. (Remember the cross was the instrument of torture and death reserved for opponents of Rome. His reported reference to “the cross,” then, is highly political.)

So on this Independence Day, perhaps our most patriotic action might be (at least in spirit) to spend the day in sackcloth, ashes, and mourning. It might be best to look critically at the fireworks, parades, ball games, picnics and family gatherings, as though they belonged to foreigners and to reinterpret them as a summons to resist. (In fact, any follower of Jesus, is a foreigner in this world, and a resister by definition.)

In other words, our call this day might be to speak the truth about our lost ideals, and then to endure patiently the fury of the family, friends, and community Jesus tells us to reject for his sake. Our true family, he reminds us, is not composed of “Americans,” but of the prophets, social activists, and “little ones” he, Elijah and Elisha championed so fearlessly.

The Reformers Were Right about the Lord’s Supper (Sunday Homily)

one loaf

Readings for the Solemnity of the Body and Blood of Christ: DT 8:2-3,14B-16A; PS 147 12-15, 19-20, ICOR 10: 16-17; JN 6:51-58

Recently, my beloved eight-year-old granddaughter received her First Holy Communion. The whole event had me worried. I mean her Sunday School teachers had filled her head with “Catholic” fundamentalist and literalist notions of Jesus’ “Real Presence” in the “Blessed Sacrament” that even St. Augustine rejected. In the 4th century he wrote: “Can Christ’s limbs be digested? Of course, not!”

Eventually, my granddaughter, I predict, will come to the same conclusion. And rather than see the beautiful symbolism of the Eucharist’s Shared Bread, which is specially celebrated in today’s liturgy, she’ll probably follow the example of so many young people I know and reject the ideas of “Holy Sacrifice” and “Real Presence” as childhood fantasy akin to belief in Santa Claus and the Tooth Fairy.

To my mind, that’s tragic. That’s because it represents a rejection of Jesus’ insightful and salvific teaching about the unity of all creation. In an era of constant global war, that teaching is needed more than ever. It’s contained in the Master’s words, “This is my body . . . this is my blood . . . Do this in remembrance of me?”

Let me explain.

To begin with, according to contemporary historical theologians like Hans Kung, the Great Reformers of the 16th century had it right: The Eucharist of the early church was no sacrifice. It was a commemoration of “The Lord’s Supper.” The phrase however does not refer to “The Last Supper” alone. Instead it references all the meals Jesus shared with friends as he made meal-sharing rather than Temple sacrifice the center of his reform movement, From the wedding feast at Cana (JN2:1-12), through his feeding of 5000 (MK 6:31-44) and then of 4000 (MK 8: 1-9), through his supper at the Pharisee’s home (LK 7:36-50), and with the tax collector Zacchaeus (LK 19:1-10), through the Last Supper (MK 14:12-26), and Emmaus (LK 24:13-35), and his post-resurrection breakfast with his apostles (JN 21:12). Jesus treated shared meals as an anticipatory here-and-now experience of God’s Kingdom.

But why? What’s the connection between breaking bread together and the “salvation” Jesus offers? Think about it like this:

Besides being a prophet, Jesus was a mystic. Like all mystics, he taught the unity of all life.

“Salvation” is the realization of that unity. In fact, if we might sum up the central insight of the great spiritual masters and avatars down through the ages, it would be ALL LIFE IS ONE. That was Jesus’ fundamental teaching as well. It was something uneducated fishermen could grasp. It’s a teaching accessible to any child: All of us are sons (and daughters) of God just as Jesus was. Differences between us are only apparent. In the final analysis, THERE IS REALLY ONLY ONE OF US HERE. In a sense, then we are all Jesus. The Christ-Self (or Krishna-Self or Buddha-Self) is our True Self. God has only one Son and it is us. When we use violence against one another, we are attacking no one but ourselves. What we do to and for others we literally do to and for ourselves. That’s a profound teaching. It’s easy to grasp, but extremely difficult to live out.

Buddhists sometimes express this same insight in terms of waves on the ocean. In some sense, they say, human beings are like those waves which appear to be individual and identifiable as such. Like us, if they had consciousness, the waves might easily forget that they are part of an infinitely larger reality. Their amnesia would lead to great anxiety about the prospect of ceasing to be. They might even see other waves as competitors or enemies. However, recollection that they are really one with the ocean and all its waves would remove that anxiety. It would enable “individual” waves to relax into their unity with the ocean, their larger, more powerful Self. All competition, defensiveness, and individuality would then become meaningless.

Something similar happens to humans, Buddhist masters tell us, when we realize our unity with our True Self which is identical with the True Self of every other human being. In the light of that realization, all fear, defensiveness and violence melt away. We are saved from our own self-destructiveness.

Similarly, Buddhists use the imagery of the sun. As its individual beams pass through clouds, they might get the idea that they are individuals somehow separate from their source and from other sunbeams which (again) they might see as competitors or enemies. But all of that is illusory. All are really manifestations emanating from the same source. It’s like that with human beings too. To repeat: our individuality is only apparent. THERE IS REALLY ONLY ONE OF US HERE.

In his own down-to-earth way, Jesus expressed the same classic mystical insight not in terms of waves or sunbeams, but of bread. Human beings are like a loaf of bread, he taught. The loaf is made up of many grains, but each grain is part of the one loaf. Recognizing the loaf’s unity, then breaking it up, and consuming those morsels together is a powerful reminder that all of life — all of us – are really one. In a sense, that conscious act of eating a single loaf strengthens awareness of the unity that otherwise might go unnoticed and uncelebrated.

Paul took Jesus’ insight a step further. In his writings (the earliest we have in the New Testament) he identifies Christ as the True Self uniting us all. Our True Self is the Christ within. In other words, what Jesus called “the one loaf” Paul referred to as the one Body of Christ.

All of Jesus’ followers, the apostle taught, make up that body.

Evidently, the early church conflated Jesus’ insight with Paul’s. So their liturgies identified Jesus’ One Loaf image with Paul’s Body of Christ metaphor. In this way, the loaf of bread becomes the body of Christ. Jesus is thus presented as blessing a single loaf, breaking it up, and saying, “Take and eat. This is my body.”

And there’s more – the remembrance part of Jesus’ “words of institution.” They are connected with Paul’s teaching about “The Mystical Body of Christ.” His instruction (found in I COR: 12-12-27) is worth quoting at length:

12 There is one body, but it has many parts. But all its many parts make up one body. It is the same with Christ. 13 We were all baptized by one Holy Spirit. And so we are formed into one body. It didn’t matter whether we were Jews or Gentiles, slaves or free people. We were all given the same Spirit to drink. 14 So the body is not made up of just one part. It has many parts.

15 Suppose the foot says, “I am not a hand. So I don’t belong to the body.” By saying this, it cannot stop being part of the body. 16 And suppose the ear says, “I am not an eye. So I don’t belong to the body.” By saying this, it cannot stop being part of the body. 17 If the whole body were an eye, how could it hear? If the whole body were an ear, how could it smell? 18 God has placed each part in the body just as he wanted it to be. 19 If all the parts were the same, how could there be a body? 20 As it is, there are many parts. But there is only one body.

21 The eye can’t say to the hand, “I don’t need you!” The head can’t say to the feet, “I don’t need you!” 22 In fact, it is just the opposite. The parts of the body that seem to be weaker are the ones we can’t do without. 23 The parts that we think are less important we treat with special honor. The private parts aren’t shown. But they are treated with special care. 24 The parts that can be shown don’t need special care. But God has put together all the parts of the body. And he has given more honor to the parts that didn’t have any. 25 In that way, the parts of the body will not take sides. All of them will take care of one another. 26 If one part suffers, every part suffers with it. If one part is honored, every part shares in its joy.

27 You are the body of Christ. Each one of you is a part of it.”

Here it’s easy to see the beauty of Paul’s image. We are all members of Christ’s body (Paul’s fundamental metaphor for that human unity insight I explained). As individual members, we each have our functions – as eye, ear, nose, foot, or private parts. However, the fact that we live separately can lead us to forget that we are all members of the same body. So it helps to RE-MEMBER ourselves occasionally – to symbolically bring our separate members together. That’s what “re-membering” means in this context.  That’s what the Eucharist is: an occasion for getting ourselves together – for recalling that we are the way Christ lives and works in the world today.

In the final analysis, that’s the meaning of Jesus’ injunction: “Do this to RE-MEMBER me.  And then afterwards – as a re-membered Christ, act together as I would.”

Do you see how rich, how poetic, how complex and mysterious all of that is – ocean waves, sunbeams, bread, Christ’s body, re-membering?

It’s powerful. The Eucharist is not a magic show where one thing becomes another. It’s a meal where the many and separate members of Christ’s body are re-membered so they might subsequently act in a concerted way in imitation of Christ.

That’s why it’s important to recover and make apparent the table fellowship character of The Lord’s Supper. It is not a Jewish or Roman sacrifice; it is a shared meal.

My granddaughter and the world she’ll inherit need everything that signifies. The Eucharist is not childish fantasy. It’s a counter-cultural challenge to our era’s individualism, ethnocentrism, and perpetual war.

Einstein Would Grasp this Response to Terrorism: Why Don’t Christians? (Homily for Trinity Sunday)

 

Einstein

All of us were horrified last week by the London attacks. And before that it was Manchester. And then there were the recent bombings in Kabul and the killings in Iran. The problem of terrorism seems to worsen each week, doesn’t it?

And every time terror strikes, our leaders say the same thing. They assure us that they’ll finally solve the problem – but always in the same way: more bombings. So right now we’re dropping bombs on weddings, funerals, and civilian neighborhoods in Afghanistan, Iraq, Syria, Yemen, Somalia, and who knows where else?

The problem is: the bombings seem not to be working at all. And you know what Einstein said about doing the same thing over and over again while expecting different results. It’s the very definition of insanity

But there is another way. You might call it Trinitarian.

Of course, what I’m talking about is diplomacy and dialog based on shared humanity. It involves listening to the other and making accommodations. It entails compromise, and working from the premise that there’s more that unites us with al-Qaeda, ISIS, and other terrorists than what divides us. That’s true, because we’re all human beings.

People of faith – both Christians and Muslims – should see that. Their faith perspective even tells them that we’re all children of God.

In fact, that’s the message of today’s liturgy of the word on this Trinity Sunday with its emphasis on unity in plurality.

The Trinitarian doctrine tells us that what unifies all of reality – including God – is the divine nature we all share. It makes the many – all of reality – one. In the mystical words of today’s gospel, that shared divine nature (the Holy Spirit dwelling within each of us) makes us all God’s only Son – his only daughter. That is: we though many are, in reality, one. Paul’s favorite image for that unity was the human body. It has many parts, but it’s a single entity. In a sense, there is really only one of us here.

Jesus explained what that means in practice:

  • We are to love our neighbors as ourselves (i.e. because they are us!)
  • That includes loving the least among us, because they are Jesus himself
  • For the same reason, we are to love even our enemies.

The problem is that those of us who pretend to follow Jesus confine such faith claims to the personal realm.  But that’s not what Jesus did at all. He made no distinction between the personal and political. No good Jew could!

However, you might object: how can anyone dialog with insane people like al-Qaeda and the other terrorists? (Btw: do you think the “terrorists” might be asking the same question about us?)

The answer is, of course, that Washington’s been conversing with these people for years. Remember, the U.S. created al-Qaeda in the 1980s when they were the Mujahedeen. Our leaders had no trouble talking with them then. It was at that point that Washington formed them to defeat the Soviets in Afghanistan.

And the United States did more than dialog with them, it actually armed and funded them. It even identified their cause with the cause of Allah. In 1979, Zbigniew Brzezinski, Jimmy Carter’s National Security Advisor, gave the Mujahedeen $3 billion. He told them “Your cause is right, and God is on your side. Your fight will prevail.” He pointed to Afghanistan, “That land over there is yours. You’ll go back to it one day.”

The point is these people can once again be dialog partners. But to do so, their identity as children of God – as our brothers and sisters – must be recognized. They share a common humanity with all of us. They have legitimate grievances – not the least of which is that U.S. aggression has killed more than a million of them over the last 16 years – in countries that never attacked the United States.

What would it mean to recognize al-Qaeda, the Taliban, and ISIS as organizations composed of human beings like us?  Each of them has ideas, hopes, and dreams. They are people like us with families like ours – with grandparents, parents, brothers, sisters, children, and grandchildren. What if we saw them as such? What if we recognized them as desperate people under attack, with homes they cherish every bit as much as we cherish our own? They are patriotic and as confused and angry as we might be if we were suddenly and inexplicably attacked by inscrutable people located more than 7000 miles away.

So what if, instead of continuing with their current insane unvarying response to terrorism, our mad bombers in D.C.:

  • Reduced the U.S. military budget by 50% as a gesture of good will
  • Affirmed their intention to invest the billions now used in war to rebuild the countries that have been under attack for decades – their schools, hospitals, homes and mosques.
  • In order to remove a major cause of Mid=Eastern conflict, announced their intention to immediately prioritize conversion of our economies to 100% renewable energy sources by 2025
  • Demanded that Israel obey U.N. Resolution 242 and withdraw from the occupied territories belonging to the Palestinians – thus removing, by all accounts, a major cause of Islamic terrorism
  • Summoned an international Peace conference to resolve outstanding differences between ISIS and Western alliances
  • Were required by law to finance any future wars by a special war tax to be voted on by plebiscite?

Measures like those would not only restore a token of sanity to combatting terrorism; they’d save lives and money. And they’d restore the good will the United States once enjoyed in the world.

They are the measures would-be followers of Jesus should be advancing instead of quietly going along with business as usual. Otherwise, what good is our faith? How is it Trinitarian? How does it affirm in any meaningful way, life’s fundamental unity in the face of its apparent plurality?