Arthur Dent and Titus Pullo


JMJ

The Readings for Monday in the 11th week of Ordinary Time (C1)

But I say to you, offer no resistance to one who is evil…

If anyone wants to go to law with you over your tunic, hand him your cloak as well. Should anyone press you into service for one mile, go with him for two miles. Give to the one who asks of you, and do not turn your back on one who wants to borrow.
This thing about walking a mile is regarding Roman soldiers. The Roman soldiers were occupying Israel, and in the eyes of all, these greedy, violent, rowdy, armed Gentiles are a chaotic evil force present in God’s holy land. A Roman soldier could, at any time, demand that you help him and force you to walk with him for a mile doing X, Y, and Z. Jesus says do it and then go two miles with him instead. Imagine that this must have sounded like. This man who talks to tax collectors is telling you to do this oppressive thing that the occupying Army can order for you to do. More than that he’s telling you to go twice as far. To comply with injustice and then to give more.
Who is evil?  It’s not about who “does” evil, either – regardless of what the NABRE says.
The Greek here actually says, “Do not resist the Evil One.
The Latin (non resistere malo) “Do not resist evil”.
St John Chrysostom says this is an important difference:

Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, “But I say unto you, that ye resist not the evil one.” He did not say, “resist not your brother,” but “the evil one,” signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.

 When someone does something against us in the world, it is not them – as an actor – who is evil; rather the evil is something they are being tempted to do. The one tempting them to act in such a way is the Evil One.  It is against him that we have a fight.

When it comes to our brother or sister who is doing harm to us, however, the struggle is not against them but to liberate them from the clutches of Satan. They are trapped and we must free them. This is why Jesus tells us not to hit them back, but rather to let them hit us again; not only to let them steal our coat but also give them everything else we have; not to let them force us to do something we don’t want but also to do things that they don’t know they want yet out of the kindness of our heart. St John says to act in this way will let them see we love them. If they see that we love them we may have a chance to free them from the evil one who has his claws in them.

When you think about it nobody has a reason to attack Christians. In fact, the only person with a reason to attack Christians is Satan. That he gets other people to do it on his behalf and gets them to take the blame is a score for him. That he gets other people to do it on his behalf and gets us Christians to blame the other folks is a double score on his behalf for he gets them to sin and gets us to sin as well. Further, he has ruined our witness. Because let’s be honest, if we’re reacting against their hate we are judging them. And everybody knows that Jesus said judge not lest ye be judged. Reacting in violence – even legal violence – to violence is judgment.

When someone is sitting in the clutches of Satan and a Christian does something that pushes that person farther into those clutches… we have failed.  What Jesus gives us here is a way to subversively do what they want us to do and yet show them Jesus.

If any time someone asked us to do something we said okay and then we did it out of love for them and for Jesus, the world would be a very different place. Imagine no lawsuits about wedding cakes. Imagine no torturous spitting matches in front of abortion clinics. Imagine no Twitter wars. Imagine peaceful loving service leading to salvation.

Look, I understand that we have a legal right to do these things! But just because the law says it’s okay does not mean it is salvific for us or for others. Jesus gives us these tools: let them hit you again. Do what they order you to do. Pray for them. Love them. Nowhere in this list does he save file a lawsuit against them. Nowhere in this list as does he say take them to court or take them to jail. Nowhere are we invited to fight them back.

We need to watch ourselves: we may be the last chance to be rescued from Satan these folks have.

In The Hitchhiker’s Guide to the Galaxy Douglas Adams posits that it’s possible to fly if you fall down and while you’re falling you forget to finish the fall.

There is an art to flying, or rather a knack. The knack lies in learning how to throw yourself at the ground and miss. … Clearly, it is this second part, the missing, that presents the difficulties.

So, as you’re falling if you suddenly look to the side and say oh look some luggage you might miss the Earth and then begin to fly. That’s what Jesus is telling us to do here. Distract someone so they don’t do evil. Don’t let them finish their fall. Give them love back instead and they may fly.

Lord I’ve Done Some Yuge Things Here.


JMJ

The Readings for Thursday in the 12th Week of Ordinary Time (B2)
Memorial of St Irenaeus, Bishop and Martyr

Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum caelorum. 
Not all who say to me, Lord! Lord! will enter the Kingdom of Heaven.

Don’t let anyone tell you that all you need to do is “believe in Jesus” for Jesus himself says in this passage (and many others) that there’s some doing that has to be done.  We have to do the will of Jesus’ Father in Heaven. And we have to hear Jesus’ words and do them. And the doing is not about miracles or other forms of wooji-wooji. Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo daemonia ejecimus, et in nomine tuo virtutes multas fecimus? Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? That’s not doing the will of God. Speaking in tongues is not either.

Everyone who listens to these words of mine and acts on them.  Jesus has just finished telling us that bad trees give us bad fruit. And will get cut down and thrown into the fire. And here he seems to be saying that “Lord, Lord” is not the password into heaven.

Looking into the Old Testament reading today is, at first glance, no comfort. The siege of Jerusalem, the loss of the temple which was the Glory of Israel, the deportation of the King and his court, the loss of an entire religious and artistic culture, and the appointment of an alien king are all the sort of thing that happens when you don’t follow God. And, to make this clear, the alien king changes his name to “Zedekiah” which means the Justice or Righteousness of Yahweh. Seen that way this is all just so much suck. And, in fact, the loss of the Temple on the 9th day of the Hebrew month of Av, is mourned each year with a day of Fasting. (This year that begins at nightfall on the Gregorian date of 21 July.)

And yet.. and yet…

The author of the 2nd Book of Kings knows that this is happening because of the sins of the King and the people. The people are carried off – but not slaughtered. The people are in exile, but not forever. God will bring them back and, in the course of their exile, God will raise up prophets like Daniel and Jeremiah. There will be signs and wonders and even King Nebuchadnezzar who seems like a bad guy today will be shown to be a tool in God’s hands. God is doing something with Israel, and, in the end, with all of us. This exile will end, ultimately, with Messiah. This is all a sign of Zedekiah, of God’s Justice, which doesn’t mean “God’s snarky anger” but rather, “God’s sorting out of all things back to their original intent.” Babylon is a perfect sign of purgation.

So what does it mean to hear Jesus’ words and to do them?

We are familiar with the command to love, and with the ten commandments. The precepts of the Church are well understood. But I think this reading today, especially with the Tag Line of Zedekiah, is about humility. We can come before Jesus on Judgment day bragging about all the things we did “in his name” or we can stand, as the king of Judah did, before his humiliation. We can take what is coming as a gift from God, and let God’s purpose work itself out. That acceptance of God’s Justice, of Zedekiah, is also throwing oneself, in humility, on God’s mercy.

Not all who say to me Lord Lord… but yet all who say to me “Lord, have mercy. Lord, have mercy on me a sinner.”

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This needn’t ever have happened.

JMJ

The Readings for  in the 12th Week of Ordinary Time (B2)

Omnis arbor, quae non facit fructum bonum, excidetur, et in ignem mittetur. 
Every tree that does not bear good fruit is cut down and thrown into the fire. 

I’m having trouble finding it. It was this year’s “It’s Easter, let’s run a story slamming the Bible” story. Ancient carvings had been discovered that “proved” ancient Israel was pagan, polytheistic, and not at all like your Preacher wants you to imagine. In fact, it was such a mess that we might as well say there were no Jews in that period. I can’t find it, I think, because that part of the News Cycle has blown over. We’ve moved on. There will be other blasphemies.


Except anyone who reads the Bible can tell you that most of the history of the Israelites looks like this: 

God: Don’t eat shrimp.
Random person: Let’s try worshiping these trees, they say it’s ok to eat shrimp.
Everyone: Shrimp sounds good.
God: Send a gentile army in to snap them out of their idolatry.
Israel: Grf. We’re sorry! We’ve sinned! Forgive us!
God: Ok. Send the goyim back defeated.
Israel: They tried to kill us. We won. Now let’s eat.
Random person: Shrimp?
Repeat.

The entire context of the story is ignored as anyone will tell you every holiday is, “They tried to kill us. We won. Now let’s eat.” They leave off the “we were schmucks, and God was opening a can of Righteous Whoopass” parts.

And so, today’s passage from the Old Testament is one of my favourite stories of the kings of Judah, ever since I first heard it cited by Joseph Campbell in his Masks of God series. Our assigned reading abbreviates it and leaves off the good parts. But it catalogues quite a huge housecleaning. Grab a Bible and read through 2 Kings 2 and 3. As you read through it, notice how many things are actually in the Temple of Solomon, hanging out in the place built for worship of the Most High alone.

Then the king commanded the high priest Hilkiah, his assistant priests, and the doorkeepers to remove from the temple of the LORD all the objects that had been made for Baal, Asherah, and the whole host of heaven. These he burned outside Jerusalem on the slopes of the Kidron; their ashes were carried to Bethel. He also put an end to the idolatrous priests whom the kings of Judah had appointed to burn incense on the high places in the cities of Judah and in the vicinity of Jerusalem, as well as those who burned incense to Baal, to the sun, moon, and signs of the zodiac, and to the whole host of heaven. From the house of the LORD he also removed the Asherah to the Wadi Kidron, outside Jerusalem; he burned it and beat it to dust, in the Wadi Kidron, and scattered its dust over the graveyard of the people of the land. He tore down the apartments of the cult prostitutes in the house of the LORD, where the women wove garments for the Asherah. He brought in all the priests from the cities of Judah, and then defiled, from Geba to Beer-sheba, the high places where they had offered incense. He also tore down the high places of the gates, which were at the entrance of the Gate of Joshua, governor of the city, north of the city gate. The king also defiled Topheth in the Valley of Ben-hinnom, so that there would no longer be any immolation of sons or daughters by fire in honor of Molech. He did away with the horses which the kings of Judah had dedicated to the sun; these were at the entrance of the house of the LORD, near the chamber of Nathan-melech the official, which was in the large building. The chariots of the sun he destroyed by fire. He also demolished the altars made by the kings of Judah on the roof (the roof terrace of Ahaz), and the altars made by Manasseh in the two courts of the LORD’s house. He pulverized them and threw the dust into the Wadi Kidron. The king defiled the high places east of Jerusalem, south of the Mount of the Destroyer, which Solomon, king of Israel, had built in honor of Astarte, the Sidonian horror, of Chemosh, the Moabite horror, and of Milcom, the Ammonites’ abomination. He broke to pieces the pillars, cut down the asherahs, and filled the places where they had been with human bones. Likewise the altar which was at Bethel, the high place built by Jeroboam, son of Nebat, who caused Israel to sin—this same altar and high place he tore down and burned, grinding the high place to powder and burning the asherah…Josiah also removed all the temples on the high places in the cities of Samaria which the kings of Israel had built, provoking the LORD; he did the very same to them as he had done in Bethel. He slaughtered upon the altars all the priests of the high places that were there, and burned human bones upon them. Then he returned to Jerusalem.

Indeed, trees that do no bear good fruit are cut down.

Yesterday I suggested that the “narrow gate” of righteousness and the “broad gate” to destruction are both in the same Church. I suggested a lot of ways it’s possible to go down the dirt road to destruction just “doing church things” and forgetting about the Gospel. Today’s reading backs me up.


Think of the Temple as the human soul and realize that we need to be on guard at all times. Solomon was led astray by love for his wives, each asking for her own temple, and him caving in just to keep peace in his house. How many times do we do that, find a way to keep the peace by not keeping the faith? How many idols are in your temple? Where is your sun chariot, or your asheras, your altars to the signs of the Zodiac or your version of “Astarte, the Sidonian horror, of Chemosh, the Moabite horror, and of Milcom, the Ammonites’ abomination”?


Israel wasn’t paying attention. As we discover in the same passage there hasn’t been a Passover observed at all in generations! Things just got out of hand. All that was needed was someone to mind the fort a little more tightly. Someone needed to go right to the police at the first sign of trouble. And if your orchard starts bearing bad fruit, it’s time to chop some trees down just to keep the bad stuff from cross pollinating with the good stuff.


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What color lipstick are you using?

JMJ

The Readings for Tuesday in the 12th Week of Ordinary Time (B2)

Intrate per angustam portam : quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam. Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam! 
Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few. 

Aleksandr Solzhenitsyn rather famously said :the line dividing good and evil cuts through the heart of every human being” indicating that we each must make choices that are good or evil – and these, in turn build a community of those choices. In like manner, the “Broad Gate” and the “Narrow Gate” stand either side of every Church in which one can enter.

The broad gate clues us in with “Just because I’m here, I’ve made it…” and it allows us to look down our nose (or our communion spoon, as the case may be) at those who are not here with us. The broad gate assures us that there may be sinners somewhere in the world, but they are not here. Other communities have problems with abuse, sex, phyletism, racism, money scandals, but not us. The broad gate causes us to complain about liturgy constantly, to put ourselves over the Church in all the ways we can (I think Father would do so much better if he stopped offering the TLM it’s so rigid. I think the Novus ordo is heretical.) The groad gate invites us to judge our brothers and sisters, often sitting in the pew, just before Liturgy. OMG look what she is wearing! I can’t believe they let him be a reader. Gosh but that voice doesn’t belong in our choir. The broad way invites us to go a la carte on the menu when the whole Wedding Banquet is prix fixe (and already paid for). I like the Church, but not that bit there… I’m Catholic, but…

Please understand I list these because I’ve done these.

The broad gate is opposed by the narrow gate, the latter has only one thing to say: Lord, have mercy on me.

In verse 6 when Jesus says don’t give the holy things to the dogs, don’t give your pearls to the pigs… he’s talking about those of us who stand beyond the Broad Gate looking down on the pious who can’t seem to find their way into all the peace and freedom we enjoy in our wide pathways and our brilliant super highways. We are the dogs, the swine who destroy the holy things. Sure, it would be easy to say, “Dogs are infidels who never make it into the Church and Swine are the schismatics who break away.” But we are the dogs. We are the swine. If we assure ourselves of our safety by virtue of our presence in the church, or our lucky Pious Family Heritage then we need to go to the vet to have our beam like pride removed.

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O Fellowship Divine


JMJ

The Readings for  in the 10th Week of Ordinary Time (B2)

Beati sunt qui te viderunt, 
et in amicitia tua decorati sunt.
Elias quidem in turbine tectus est
Blessed is he who shall have seen you 
And who falls asleep in your friendship.
O Elijah, enveloped in the whirlwind!

I’ve been feeling out this huge transition since becoming Catholic. Both the Catholic Church and the Orthodox Church have devotions to saints, yes. But something feels different now, in the West. This is not a case of one does it right and the other wrong: but rather a difference in harmony on a common melody. This could also be my own experience in the East. I don’t pretend to know it all, and staying in largely convert communities can affect one’s journey. That said, allowing for difference of experience, it seems as if in the West there is more of a personal flavor to the cult of the saints. By this I mean only that one seems to have the personal experience of a friendship of certain saints and to relish it more than in the East.


Across the board, East and West, one can ask a saint to pray for an intention just as assuredly as one can ask one’s spouse or folks on Twitter. But there is in the Roman Church a sense of “St So and So is my friend” in a way that I did not see in Orthodoxy. St So and So may also not be always around. Relationships with Saints seem to come and go. People have strong devotions for periods of time. And then they move on. Other devotions seem to last a good while. It’s like the Saints are here to teach us something, as would a Godparent. One has a Patron of course, but something may happen to indicate things have evolved. One may learn to pray from one saint’s writings, or to get through a tough patch by asking another saint for help. One may always find one saint coming to mind as the work day gets difficult, or as troubles heat up in a marriage. When these pass, another saint steps up.

The LXX text about the Friendship with Elijah actually uses the Greek “Agape” rather than “Phila”. It uses a form of the verb to love that can be read either as “I love you, Elijah” or “Elijah, you love me”. It’s kind of neat that way. So the text says something more like “Blessed are they who share with you Agape.” And that’s important. The Saints are present to us because they are so advanced in their journey to Theosis, that God’s love (agape) can allow them to be here with us. They are not omniscient or omnipresent. Thus, they are not always everywhere, but in God’s timeless Agape it can seems like that to those of use trapped here in the realm of Space-Time. When I reach out to Blessed Stanley Rother, it’s not because he’s a magical unicorn that is always around, but rather because in God’s love for me, he allows my relationship with Fr Rother to grow and continue in eternity.

This is the relationship we share in Christ with all who have gone before us – not just those official Saints, but even the Holy Souls in Purgatory who have died in Christ. The hymns “For all the Saints” and “The Church’s One Foundation” make it poetically clear: the Church Militant enjoys full communion with her head on the Trinity’s throne, and through him with the whole companies of the Church Expectant and the Church Triumphant. When we kneel before the elevated Holy Mysteries on the Altar, or in the monstrance, we are in the presence of all who do, will, or have enjoyed that Divine Presence on earth and continue to enjoy Him in His fullness  in Heaven.

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Breaking up is Hard to Do.

JMJ

The Readings for Wednesday in the 11th Week of Ordinary Time (B2)

Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in caelis est. 
“Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven.  

The RSV says “your piety”. The KJV says “your alms”. The Greek word is δικαιοσύνη, dikaiosuné. It means justice, justness, righteousness. The Latin wins, here, I think. “Justitiam Vestram” which the Douay renders as “your Justice”. In the Septuagint, the Bible familiar to Jesus and his followers, δικαιοσύνη is used for the Hebrew “Tzedek”, the concept in Jewish religion, for someone who adheres to all the miztvot, who practices “justice” not in any way merely en vogue or culturally acceptable, but as decreed by God to be Just. Piety, as in the RSV, is part of it. Almsgiving is as well, but it includes keeping the Sabbath, keeping Kosher, wearing the right clothes, saying the right blessings at the right times, committing neither to’evah, nor sexual impurity, neither unjustly treating one’s family, slaves, nor laborers. It’s a complex conception that has nearly nothing to do with our concepts of “justice” now, which tend to be subjective and emotivist.

Jesus tells us not to do God’s Tzedek, or the feminine form is Tzedekah, in front of folks. I’m nearly sure he doesn’t mean “don’t let folks see you”. Rather he does mean, “don’t do it just so folks can see you.” He says if you do it so folks see you, you’ve had your reward.

I don’t do my charity so that folks see me, but I have to tell the federal government how much I give each year so that I get my tax refunds… I think that qualifies as “I’ve gotten my reward already.”  Then we turn our charity over the trumpeters.

The internet’s awesome for teaching. It’s great for entertainment. (I’ve posted so many music videos while tying this!) It’s brilliant for charity and support. But most of us confuse “likes” with “being liked”. Most of us confuse profiles for physicality – and I say this as a long time denizen of dating apps.  We march through the gnostic world of bytes and virtual dreamscapes forgetting that every avatar has a person behind it and many a nubile 19 year old is really a 53 year old balding dude with a basement apartment. And then there are the times I may not be a doctor, but I play one on the internet. To this world we go with our political actions, our righteous anger, our self-righteous indignation, our hated, and our echo-chambers of auto-adulation. (I’ve worked in it for 25 years, I’m allowed to know where I am.)

We’ve created a culture of performative virtue; moraltainment, if you will. It’s not real, they say, unless there are pics. The pics have to be posted on Instabook and Tweetagrams, discussed on Slackouts and posted on YouBlog. We get our rewards in likes and shares, in retweets and embeds. We call it social media, but there’s never anyone else paying attention. So it’s sorta social; demented and sad… but social. In other words, not only has the Devil got us bragging about our virtues, but he’s tricked us into bragging to no one at all.

When all is said and done, we have an addiction to it as well: not in the sense of a substance-based addiction, but rather in the ways we confuse a “like” on a website with actually being liked. We think a share means someone loves us. We think a dating profile is meeting someone. I have 300 friends on Facebook (but I have trouble getting 6 to come over for cards). We get our sense of validation, our sense of excitement from this virtual world.

When the war with Korea and China comes, I hope they get the internet first: that way we may have a chance. Otherwise we’ll be filming the incoming missiles on our smart phones or taking selfies with the blast shadows. Truly we will already have our reward.

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Even Ahab Repents


JMJ

The Readings for Tuesday in the 11th Week of Ordinary Time (B2)

Nonne vidisti humiliatum Achab coram me? quia igitur humiliatus est mei causa, non inducam malum in diebus ejus, sed in diebus filii sui inferam malum domui ejus. 
“Have you seen how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the evil in his days; but in his son’s days I will bring the evil upon his house.” 

We have been reading the Story of Ahab for the last few days.  All this stuff about Elijah, Jezebel, and now Elisha, is all during the reign of King Ahab who was the Anointed of God, ruling in the Northern Kingdom of Israel c. 871 to c. 852 years before Christ. He was not a good guy. In fact, in the 16th chapter of the First Book of King (MT) or 3rd Kings (LXX)  we learn he was the worst.


He was the worst not just because people thought so: but rather because he was evil and led his own people astray.

Here are some other things we know about Ahab:
– 7th King of Israel
– Son of Omri
– His existence is supported by archaeological evidence outside of the biblical record.
– He was not Jewish – rather he was an ardent Ba’alist until the final period of his life.

During his reign he actively tried to get people to apostatize by use of bullying, murder, fear, and lies. His wife used whispering campaigns to support her husband. His friends were often at risk of instantly becoming his enemies. 

He was the worst of the kings, but he was the Anointed of God. In that respect the people prayed for him. There were sacrifices on his behalf in the Temple. God sent him prophets to correct him (even though he ignored them). God tries and fails over and over – because we are free – to win this man back to the good path and away from idolatry. And, as the king goes so goes the country. So there are many many folks who follow Ba’al simply because it’s popular. The People follow him as Lawful King, his brother King, in Judah, treats him with respect, but ignores his theological errors.

When every attempt at reform fails, God finally tells him off face to face. And that works. But he’s still done so much damage that he must pay for it all. A King is responsible for all the sins of his people following him. He sort of dies in battle, disguised out of cowardice as a regular soldier. He gets shot by an “unaimed arrow” and his blood is licked up by the dogs (MT) or by pigs (LXX). 

In the end, God protected his people from the King and from the needful sins of Regicide. 

Jesus says, Resist not evil. Turn the other cheek. Pray for your enemies. Bless those who curse you. And St James asks us elsewhere who are we – each of us sinners – to judge another servant? Who are we to be worse than God in showing mercy, in showing love? We are to act like God, giving even our political opponents every chance to move forward to their theosis, even at our own expense.

How different is this from our current political environment where we are governed by anger and a prideful rage so out of proportion as to be comedic. Our rage is out of proportion because we have lost the cultural sense that we are all equally fallen. We are each and every one sinners and, so, damned. We are each and every one a potential saint, but only if we all help each other (all of us) to get there.

So when the rightful authority is Ba’alist, and destroying the icon of God all around us, we should never abandon our god-given duties to build up that icon. But at the same time we are obligated to our own equally God-give function to save the icon amid the Rightful Authorities. It’s a tight line to walk. Our Spiritual Enemies are the demons. We may have political opponents, but they are not our enemies. They are only the dupes of the demons as are we often enough – and as we will be if we let them trick us into judging folks for their political sins.




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As you go, sow.

JMJ

The Readings for the 11th Sunday of Ordinary Time (B2)

Sic est regnum Dei, quemadmodum si homo jaciat sementem in terram, et dormiat, et exsurgat nocte et die, et semen germinet, et increscat dum nescit ille. Ultro enim terra fructificat, primum herbam, deinde spicam, deinde plenum frumentum in spica. 
The kingdom of God is as if a man should scatter seed upon the ground, and should sleep and rise night and day, and the seed should sprout and grow, he knows not how. The earth produces of itself, first the blade, then the ear, then the full grain in the ear.  

The kingdom God (that is The Church) is like this: scattering seed everywhere and what grows… grows.

What does it mean to scatter seed? To mention these things at every possible point: not in a pushy way, but just direct. When you ask a coworker, “What are you doing this weekend?” The answer is, “Going to a movie” or “Spending time with friends” or maybe “Going on a Date”. Do you respond with, “Going to Mass”? And, again, just in a casual, this is what’s happening sort of way. You asked, here’s what I’m doing.

I’ve told this story before: when I went to the Monastery, coworkers at my old job were like “I didn’t even know he was religious.” I totally wondered what I had been doing wrong. The seed was not sown. There were no blades springing up. In the end there was no harvest. But when I crossed myself for grace at lunch time, suddenly other started to do so as well. When you plant seeds, you do so “courageously,” “by faith and not by sight” as St Paul says. 

We plough the fields, and scatter the good seed on the land;
But it is fed and watered by God’s almighty hand:
He sends the snow in winter, the warmth to swell the grain,
The breezes and the sunshine, and soft refreshing rain.

Chorus All good gifts around us
Are sent from heaven above,
Then thank the Lord, O thank the Lord
For all His love.

We cooperate in this action, but the process is God’s. It takes our courage and our faith to participate. And our humility. We have to relinquish control and the drive for success. Our job is to sow the seed – a constant and repetitive function; a necessary one but not one with a lot of reward and glory.

How will you scatter seed on the job, on the bus, on the freeway? How will you scatter seed on social media and on those cold calls you have to make for he office? How will you scatter seed as you shop, or as you walk through the park?