sunday reflections
Rurum Novarum 120
14/05/11 20:16
On 15 May 1891, Pope Leo XIII issued Rerum Novarum, On New Things, or, sometimes translated, On the Condition of Labor. It's the 120th anniversary of that letter. The letter marked the new era of Catholic Social Teaching, and led to such encyclicals as Hope and Joy, On Human Work, and Love in Truth. Rerum Novarum laid out the key themes of Catholic Social Teaching in the contemporary period: a concern for the poor in a world divided between free-market capitalism and state capitalism, a recognition of the right to work, health care, and education, the need for labor unions, and the need to embrace peace with justice.
We should keep these ideas in mind, for the problems of Leo XIII saw have not disappeared. In our current recessionary economy, we see attacks on labor, on unions, on health care, and on the right to work. We see rhetoric that says that those who are unemployed are lazy and need to take responsibility for themselves. And we see continual attacks on social programs that provide not even the bare minimum standard of living.
What Rerum Novarum calls us to remember is that Jesus Christ came to minister to the poor and that we all have a responsibility to care for the least of those among us. This means, first and foremost, recognizing that in the modern world, governments must step in to provide security for the least well off in society. This government must secure the social right to property while maintaining the ability of people to satisfy their needs and live a good life.
Let's take this opportunity to dedicate ourselves to that goal.
We should keep these ideas in mind, for the problems of Leo XIII saw have not disappeared. In our current recessionary economy, we see attacks on labor, on unions, on health care, and on the right to work. We see rhetoric that says that those who are unemployed are lazy and need to take responsibility for themselves. And we see continual attacks on social programs that provide not even the bare minimum standard of living.
What Rerum Novarum calls us to remember is that Jesus Christ came to minister to the poor and that we all have a responsibility to care for the least of those among us. This means, first and foremost, recognizing that in the modern world, governments must step in to provide security for the least well off in society. This government must secure the social right to property while maintaining the ability of people to satisfy their needs and live a good life.
Let's take this opportunity to dedicate ourselves to that goal.
Comments
Living Water
27/03/11 09:03
Water. Clear, cool, refreshing. Neccessary.
Life.
The Israelites wandering in the desert know that water is life. We often do not because it is so available to us, and many of us drink our water in disguised forms: soft drinks, lemonade, beer. But underneath it all is water.
Notice, from the first reading Exodus what is happening. The Israelites have just been rescued from slavery. They are lost in the desert, thirsty. They complain: why did you bring us out of Egypt if only to die here in this desert.
Are we ever like that? Why did you do this to me, Lord? Many times, our questions aren’t about material things. Sometimes we just question whether God is even with us, just as the Israelites did at Massah and Meribah. Part of this story is about faith, and we recognize that in both the second reading and the gospel. Paul tells us that we are justified by faith, and through faith, we receive grace from God. Now we may boast in the hope of the glory of God. Do we boast in that hope? Now, during this lenten season, is the time to ask that question. What is our hope? What is God’s glory?
It is the resurrection toward which we are reaching.
For Jesus reveals Himself in the gospel passage. He is the Christ! But what is Christ to you and me? We are not Israelites. We are like the Samaritan woman. This story at the well that Jacob built after he fought the angel brings the three readings together. Once more, God provided the Israelites with a source of life: this well. Once more, it was a contest between human faith and God. Jesus transfigures this story, now. For He comes to the Samaritan woman and says,
“If you knew the gift of God
and who is saying to you, ‘Give me a drink, ‘
you would have asked him
and he would have given you living water.”
Jesus offers us living water so that we will never be thirsty. He offers us eternal life. That is our hope in the Glory of God. Notice, also, that in offering Himself to the Samaritan woman, Jesus offers Himself to all of humanity. A time is coming when the true believer will worship neither on the mountain nor in Jerusalem. They will worship in truth and in Spirit.
We get a taste of what that worship is in the rest of the passage: it is reaping where we have not sown. In working to bring about the kingdom of God, we will worship together with Jesus, with God, in truth and Spirit. What is the nature of that work?
Feed the hungry
Clothe the naked
House the homeless
Or, love thy neighbor -- the Samaritan and the Jew and all people -- as you love yourself.
Life.
The Israelites wandering in the desert know that water is life. We often do not because it is so available to us, and many of us drink our water in disguised forms: soft drinks, lemonade, beer. But underneath it all is water.
Notice, from the first reading Exodus what is happening. The Israelites have just been rescued from slavery. They are lost in the desert, thirsty. They complain: why did you bring us out of Egypt if only to die here in this desert.
Are we ever like that? Why did you do this to me, Lord? Many times, our questions aren’t about material things. Sometimes we just question whether God is even with us, just as the Israelites did at Massah and Meribah. Part of this story is about faith, and we recognize that in both the second reading and the gospel. Paul tells us that we are justified by faith, and through faith, we receive grace from God. Now we may boast in the hope of the glory of God. Do we boast in that hope? Now, during this lenten season, is the time to ask that question. What is our hope? What is God’s glory?
It is the resurrection toward which we are reaching.
For Jesus reveals Himself in the gospel passage. He is the Christ! But what is Christ to you and me? We are not Israelites. We are like the Samaritan woman. This story at the well that Jacob built after he fought the angel brings the three readings together. Once more, God provided the Israelites with a source of life: this well. Once more, it was a contest between human faith and God. Jesus transfigures this story, now. For He comes to the Samaritan woman and says,
“If you knew the gift of God
and who is saying to you, ‘Give me a drink, ‘
you would have asked him
and he would have given you living water.”
Jesus offers us living water so that we will never be thirsty. He offers us eternal life. That is our hope in the Glory of God. Notice, also, that in offering Himself to the Samaritan woman, Jesus offers Himself to all of humanity. A time is coming when the true believer will worship neither on the mountain nor in Jerusalem. They will worship in truth and in Spirit.
We get a taste of what that worship is in the rest of the passage: it is reaping where we have not sown. In working to bring about the kingdom of God, we will worship together with Jesus, with God, in truth and Spirit. What is the nature of that work?
Feed the hungry
Clothe the naked
House the homeless
Or, love thy neighbor -- the Samaritan and the Jew and all people -- as you love yourself.
Call to Listen
20/03/11 11:51
On the one hand, the readings for today seem fairly straightforward. In the first reading from Genesis, God makes a covenant with Abram. In this covenant, he says he will make Abram the father of a nation and make Abram’s name a great name. Further, all communities will find blessings in Abram. Then, in the second reading, Paul warns us that God has called us according to His plan, not according to ours. Therefore, we must bear our burdens for the Gospel with the strength that God gives us. God has called us to a holy life through grace. Finally, we read the story of the Transfiguration in the Gospel. Jesus takes three disciples on a hilltop to pray. While praying, they see Jesus transformed, as like the sun, and he is speaking with Moses and Elijah. Then, God speaks: “This is my beloved son; listen to him.”
If we are called to holiness, we hear a call God gave to Abram centuries ago. Yet, clearly we see that human beings answer that call according to their own will, not according to God. This simple reading should give pause to anyone who dare thinks they understand God’s word and to anyone who would condemn others for not living the way they want. For we should be humble, the way that Peter and the apostles were humble before Christ’s transfiguration. Thus, God tells us, Jesus, His Son, is the one to whom we should listen, not ourselves. Humility means listening to God.
On the other hand, a deeper meaning remains for us in these readings. Peter offers to make three tents for Jesus, Moses, and Elijah. Then God speaks, and the disciples fall prostrate. What happens next?
Jesus touches Peter on the shoulder. “Rise, and do not be afraid.” Jesus does not command them to go out and do anything. Rather, He affirms them: Rise, and do not be afraid. Jesus responds to the fear that Peter and the others show.
I’m afraid. Afraid that the beliefs I have are not right; afraid that my ego gets in the way of my faith; afraid that I do my will rather than God’s. Yet, what this gospel is telling us is to have faith. God calls us. He has called us since the time of Abram. He calls us to His will, not ours. We must rise to meet that call, but we must do so humbly, not with pride or fear.
We should be cautious here. We should remember that fear drove Anakin Skywalker to become Darth Vader. Fear can drive us to many things; has driven our Church to do many things: fear of scandal; fear of loss of parishioners; fear that some one’s soul would be damned. Fear can lead us away from God.
What, then, can we do? It’s very simple. Listen. ““This is my beloved Son, with whom I am well pleased; listen to him.”” God does not tell us to do anything but listen to Jesus. Perhaps that is the answer here. If we are afraid of answering God’s call according to our own will, then we only need listen. If we are afraid, we only need listen. Thus, Jesus cautions his disciples as they come down the mountain. “Do not tell this vision to anyone until the Son of Man has risen from the dead.” And perhaps, when we tell it, we should remember that we only tell it, and then we calm peoples fears, and we listen.
If we are called to holiness, we hear a call God gave to Abram centuries ago. Yet, clearly we see that human beings answer that call according to their own will, not according to God. This simple reading should give pause to anyone who dare thinks they understand God’s word and to anyone who would condemn others for not living the way they want. For we should be humble, the way that Peter and the apostles were humble before Christ’s transfiguration. Thus, God tells us, Jesus, His Son, is the one to whom we should listen, not ourselves. Humility means listening to God.
On the other hand, a deeper meaning remains for us in these readings. Peter offers to make three tents for Jesus, Moses, and Elijah. Then God speaks, and the disciples fall prostrate. What happens next?
Jesus touches Peter on the shoulder. “Rise, and do not be afraid.” Jesus does not command them to go out and do anything. Rather, He affirms them: Rise, and do not be afraid. Jesus responds to the fear that Peter and the others show.
I’m afraid. Afraid that the beliefs I have are not right; afraid that my ego gets in the way of my faith; afraid that I do my will rather than God’s. Yet, what this gospel is telling us is to have faith. God calls us. He has called us since the time of Abram. He calls us to His will, not ours. We must rise to meet that call, but we must do so humbly, not with pride or fear.
We should be cautious here. We should remember that fear drove Anakin Skywalker to become Darth Vader. Fear can drive us to many things; has driven our Church to do many things: fear of scandal; fear of loss of parishioners; fear that some one’s soul would be damned. Fear can lead us away from God.
What, then, can we do? It’s very simple. Listen. ““This is my beloved Son, with whom I am well pleased; listen to him.”” God does not tell us to do anything but listen to Jesus. Perhaps that is the answer here. If we are afraid of answering God’s call according to our own will, then we only need listen. If we are afraid, we only need listen. Thus, Jesus cautions his disciples as they come down the mountain. “Do not tell this vision to anyone until the Son of Man has risen from the dead.” And perhaps, when we tell it, we should remember that we only tell it, and then we calm peoples fears, and we listen.
Original Sin, Social Justice, and Mercy
12/03/11 11:54
You can read a story like this, about how Governor Walker has allowed lobbyist into the capital but not allowed everyday citizens and how he has given hundreds of millions in tax cuts while cutting billions from programs that serve the citizens and fall into the traditional lines of classical liberalism in America: democrat or republican. But if you read that story alongside the Church readings for the first Sunday of Lent, you might want to resist that move.
Stealing from the poor -- whether by the government or by corporations -- is taking the devil up on his third temptation to Christ.
Then the devil took him up to a very high mountain,
and showed him all the kingdoms of the world in their magnificence,
and he said to him, "All these I shall give to you,
if you will prostrate yourself and worship me.”
It is to eat from the tree in the Garden of Eden, when human beings broke from God and broke from each other. Remember. Eve and Adam turned against each other as soon as they ate from the tree: blaming each for their sin.
If we are to return to the Garden of Eden and return to God, we must join together. We must absolutely and resolutely resist the forces that divide us into us and them -- into public employees and private employees, into union members and non-union members, into immigrants and citizens, into Hispanics and caucasians.
Religion is “tying back together.” Our first task as Catholics is to tie ourselves back together as human beings and as a community.
Stealing from the poor -- whether by the government or by corporations -- is taking the devil up on his third temptation to Christ.
Then the devil took him up to a very high mountain,
and showed him all the kingdoms of the world in their magnificence,
and he said to him, "All these I shall give to you,
if you will prostrate yourself and worship me.”
It is to eat from the tree in the Garden of Eden, when human beings broke from God and broke from each other. Remember. Eve and Adam turned against each other as soon as they ate from the tree: blaming each for their sin.
If we are to return to the Garden of Eden and return to God, we must join together. We must absolutely and resolutely resist the forces that divide us into us and them -- into public employees and private employees, into union members and non-union members, into immigrants and citizens, into Hispanics and caucasians.
Religion is “tying back together.” Our first task as Catholics is to tie ourselves back together as human beings and as a community.