Is Herod Jewish?

JMJ

The Readings for the 17th Saturday, Tempus per Annum (C2)
Memorial of St Peter Chrysologus, bishop & doctor of the Church


It is not lawful for you to have her.

Matthew 14:4

JOHN THE BAPTIST accused Herod Antipas of violating the Law of Moses and urged the Tetrarch to repent, send his wife back to her lawful Husband, and bring his life back into harmony with the Divine pattern. In this, the Baptist has become sort of a pattern for many people who preach against the “powers that be”. Some do so openly and loudly. Some do so quietly, covertly. Many die, becoming martyrs for what they see as the urgent need to save souls.

But let me ask you, was Herod Jewish?

Some say yes, and some say no.

The boundaries at that time were not as strict as they are now. He identified as Jewish, certainly. But his parents were not observant. His mother was a Samaritan. He was cozied up to the Romans and he openly violated the law. His Father’s family were not ethnically Jewish either, but they were cousins, as it were, from Edom. The Idumeans were forcibly converted at the point of a sword – literally: all their men were circumcised thus. Such conversions might be suspect even in the worst of times. Yet, still, he identified as Jewish. So to answer the question of his religion, we have to take his answer as valid – even though there are a lot of reasons to say he was not.

And that’s what seems important for us today: Herod claimed he was Jewish.

John didn’t debate the finer points of the halachic categories of Jewish Law. Instead, John accepted the Tetrarch’s claim and demanded he (Herod) live up to it.

That seems important for us today because there are politicians who do not live up to being Catholic even though they claim to be so.

John the Baptist would – for the saving of their souls – call them to live up to the rules of the game they pretend to be playing.

If they did not claim to be Catholic, the Catholic rules would not apply. But since they insist on making that claim, the correct response is to take them at their word and ask them to adhere to their word as well.

Herod had John the Baptist arrested and, eventually, beheaded simply because John took him at his word: he claimed to be Jewish and so, the Baptist treated him as a Jew gone astray.

The same should be true of any politician claiming to be Catholic today: we should take them at their word and hold them responsible.

Horse Hockey!

JMJ

The Readings for the 17th Thursday, Tempus per Annum (C2)
Memorial of Bl. Stanley Rother, Priest & Martyr


Then every scribe who has been instructed in the Kingdom of heaven… brings from his storeroom both the new and the old.

Matthew 13:52

SCRIBES GET A BAD rap in the New Testament: basically lawyers, although their function might compare to a hybrid of our modern law professors and higher-tier court justices. Yes, they also copied sacred and royal documents, but they were very good at saying when something was kosher or not. They often sided with the Pharisees in the time of Jesus, but needn’t always do so. And, in today’s passage, we learn of a new type of scribe: one who is schooled in the Kingdom. And we know that’s a good thing. So, essentially, there’s a way in which the disciple of Jesus (one who is schooled in the Kingdom) must be as knowledgable as the scribes of the old teaching. There’s a way to be a follower of Messiah and be conbsidered a Scribe.

I’ve been reading A Rabbi Talks with Jesus by Jacob Neusner. To be honest, I’ve been struggling with it. The Rabbi assumes that for Jesus to be a faithful Jew he must be on the same path as Rabbi Neusner. To go someplace else (as Jesus does) is ok but… The “but” being, while that’s good for you, Jesus, it means you’re no longer a Jew. While I can see that that’s really the only way for a modern Jew to make sense of the Jewish/Christian conversation (and it’s really how many Christians read the conversation too) I don’t think we can look at the history that way. Jeremiah points us in a better direction:

Whenever the object of clay which he – the Potter – was making turned out badly in his hand, he tried again, making of the clay another object of whatever sort he pleased. Then the word of the LORD came to me: Can I not do to you, house of Israel, as this potter has done? says the LORD. Indeed, like clay in the hand of the potter, so are you in my hand, house of Israel.

Jeremiah 18:4-6

At least in the Apostolic period (and maybe the Subapostolic period, too) there was a sense of, if you will, two rabbinic houses. Those Gentiles and Jews who followed Jesus’ interpretation of the Torah as compared to those Jews (and maybe some Gentiles) who did not do so. Paul and the other Apostles could teach in the synagogues. The Empire initially treated these “little Christs” as some sort of Also-Jews. There were some rabbis and scribes on both sides. The Messianic side insisted God was remaking Israel like a potter. The non-Messianic side said this was road apples and wanted to stick with the old tried and true ways of doing things.

Jesus says every scribe schooled in the kingdom knows how to weave the old and the new together as needed. Those scribes who rejected the Good News were stuck with the old things alone.

If the entire Bible is read as pointing toward Jesus, then everything points to Jesus. But for 2,000 years there have been folks who reject that reading.

Today is the memorial of my Patron, Bl. Stanley Rother. He is a Martyr for the faith. He was born in Oklahoma and died in Guatemala on this day in 1981. Stan was raised under the “old Mass” but he actually had trouble with Latin. When the new Mass was promulgated he translated the new missal as well as the New Testament into the native language of the Tz’utujil. He worked with the poor to teach them the faith as well as farming skills! He was accused (by Americans writing to the US Embassy and the Guatemalan gov’t) of being a radical preaching anti-government propaganda even from the pulpit. Yet Stan saw the Gospel as requiring the evangelist to be with his people, or – as Pope Francis now says – the shepherd must smell like the sheep.

This is weaving the Old and the New together.

We cannot ask “What would Jesus do” when it comes to our globalized culture of death, capitalism, climate destruction, injustice, and self-medication. He did not face this in his time. But we can, in faith, work like Blessed Stanley Rother did, to bring the Gospel to bear, weaving the old and the new. We believe Jesus to be the Messiah, the Son of God and God the Son. We carry his spirit with us in our lives through the sacraments and God’s Grace.

As God remakes things, like a MASH repitching the tent up the road, we can let God do his work through us. And by Faith we can be thrown in a new shape. Our scribes can bring out the old and the new together.

But like Stan that won’t make everyone happy. We will have to die.

Blessed Stanley our brother,
you poured out your life in service and spilled your blood as a witness
to the faithfulness of God’s love.
Those you loved so deeply and served so completely
knew you to be their pastor and their priest,
interceding for them as their open door to the presence of Christ.
Pray for us now and intercede on our behalf,
as we ask you to walk with us on our journey through life,
that the redeeming presence of Jesus,
might touch us now and restore us to wholeness and peace.
I ask in time of need
[state your need]
that your prayer accompany us; may the mercy of Christ,
echoed in your ministry and your martyrdom,
renew us and bring us the graces necessary to heal our brokenness,
illumine our darkness, and restore the losses in our lives,
that we may be, finally, one with you in praising God forever in heaven.
Through Christ our Lord.
Amen.

Missed Pearl

JMJ

The Readings for the 17th Wednesday, Tempus per Annum (C2)


When I found your words, I devoured them; your words were my joy, the happiness of my heart, because I bear your name, LORD God of hosts.

Jeremiah 15:16

SCRIPTURE STUDY has consumed the writer since the late 90s. In those days there was a (near) daily mailing of a short meditation based on the Episcopal Church’s Daily Office Lectionary, a two-year cycle of three daily texts. But, although I nerd out on the meanings of Greek words and Hebrew verb stems, it’s not the head that matters. It may astound you to hear a Dominican say that. But let’s look at the idea closer. One of the Four Pillars of the Dominican way of life is the pillar of Study. For this Dominicans often get accused of being all “in the head”. We are often seen as studious, and even scholastic in all the negative, angels-on-pinheads implications of that word. Yet, within the tradition, “study” as a pillar doesn’t lead to head-knowledge but rather to heart-knowledge or, as one priest said to me, “study should not be about understanding, but rather about wisdom.”

And so, the words of YHVH, in Hebrew devarim and in LXX Greek logos, are joy and happiness: they are not just something to nerd out on, but something to contemplate. If Bible study doesn’t make you pray, you’re missing the point!

And so Jesus talks about the Pearl of Great Price that the kingdom goes looking for. Please understand me: in the second parable today the “Kingdom of Heaven” is not likened to the pearl itself, but rather the merchant. What’s going on here?

Remember the purpose is to pray more…

In the first Parable, the kingdom is likened to the treasure found in the field. For me, this is Bible Study. When you dig into the Bible, you find the Kingdom… all you need to do is open the Bible and literally read anything – it will draw you into the Kingdom. So much so, that you close the book (bury the treasure again, as it were) and buy the entire field. You must get more. You need more NOW. Read, mark, learn, and inwardly digest those words, as the Anglican Collect says. We are pulled ever deeper and as we dig up the treasure again in the field we find there’s more and more hid there than we ever knew! We keep digging. And there’s always more.

What is the Kingdom? In Matthew’s literary tradition we don’t say “God” we say “heaven” so “Kingdom of Heaven” is the same as “Kingdom of God”. As I noted in an earlier post, the Kingdom is Jesus himself: in his person. When we dig in these scriptures, we find they all bring us to the Kingdom, that is, to Jesus.

But then we find something strange.

The Kingdom of Heaven is a like a merchant buying pearls.

Jesus was already seeking us. And having found the Pearl of Great Price – that is, you – he sold everything to get you. His Godhead, his life, his body, blood, soul, and divinity given to and for you. The Kingdom is not something we find (although it can seem that way) rather, He’s something that has found us. Has found you.

Loves you.

Pearl sang it best, “Won’t you come home…”

Just don’t hold hands

JMJ

The Readings for the 17th Sunday, Tempus per Annum (C2)

But he persisted: “Please, do not let my Lord be angry if I speak up this last time.”

Genesis 18:32a

I‘VE BEEN READING and listening to a lot of commentaries on the Bible lately. Although everyone agrees that Abraham is interceding for his Nephew, Lot, here (under cover of interceding for the cities) the commentaries seem to disagree on the implications.

Is Abraham being very bold here, interceding for something God intends to destroy? Or is Abraham being chicken, not just interceding for Lot as he should be? Or is Abraham crossing the line, but God is gracious even so, and eventually seems to change his mind?

Carry this forward into later chapters: should Abraham, who was so brave here, have also spoken up about the requested sacrifice of Isaac? Or, did Abraham, who was out of line here, learn a lesson and not say anything about Isaac?

Did God intend to actually kill all of the People of Israel in the desert and yet – because Moses interceded – change his mind? Or did God intend for Moses to offer his own life as intercession for Israel?

This side of Glory we won’t know the answers to any of these questions, but they make for interesting meditation. Pray. And, if you wonder how we are to pray – boldly or not at all? The answer is very clear in the Gospel: by asking Jesus how to pray.

In the Epistles St Paul teaches us that the Holy Spirit gives us words for prayer even moans and groans, strange tongues, sighs. Letting God intercede through us is a far better choice than praying on our own anyway. Letting the priestly ministry of Jesus flow through us as members of his body, he intercedes before the Father for whatever is needed. If we let him, he will intercede through us.

When we offer prayers “With intentions” what are we doing? Are we “pestering God” in order to “get our way” or, perhaps, is God pestering us to intercede out of growing to love those for whom we’re praying? Is prayer a way to “change God’s mind” or is it a way to participate in the Mind of God?

The on-going converstaion with God is the important part: not that you hold this or that in prayer as such, but that you’re open to God praying in and with you. The relationship is the prayer.

Lord, teach us to pray.

The Call Came From INSIDE THE HOUSE!

JMJ

Did you ever notice this one? 

“The Son of Man will send his angels,
and they will collect out of his Kingdom
all who cause others to sin”
Matthew 13:41

I read the Gospel for today and didn’t even notice it. Sitting at Mass tonight this verse lept up and punched me hard in the gut.

The Latin and the Greek both say “scandal” there, but the word σκάνδαλον, skadalon, means “bait in a trap” or “trigger of a trap”.  It’s sometimes rendered as a “Stumbling Block”, but the NABRE, with “cause others to sin” catches the meaning full on, I think.

It came to me that at the heart of sexual sin is the desire to lead others astray. They may not be… but it is desired. No one sins alone, and many sins are triggers for other folks, or else bait.  Politics, for example, or liturgics when doctoring up the readings to cover up uncomfortable parts.

The skandalon is inside the kingdom, not outside. They are children of the Evil One, but they are inside the kingdom.

The enemy is us.

We must remember to pray for our brother and sisters, our spiritual Fathers and Mothers, our leaders and fellow pew-sitters.

That we may be free of skandalon inside the Kingdom. And free from the interference of those who practice lawlessness outside the walls.

Domus Dei et Porta Coeli in Cor Civitatem

+JMJ+

There are some seriously beautiful Churches in this Catholic city. Some 25% of the population in the Bay is said to be Roman Catholic. That means there are more Catholics in this Bay Area than there are Episcopalians. Anywhere. Or Orthodox, for that matter. (How many of them go to Church is another thing entirely, as it is for the other groups.) That many folks means there are some Beautiful Churches here. There are some toasters as well, don’t get me wrong, as well as some of those cyborg things that use holograms and floating statuary. Still, this one seems the winner.



Built in the late 1920s, just before the Depression hit, just in time to support folks through that dark period, and refurbished and retrofitted in the 1980s, just in time to withstand the Loma Prieta quake, it’s a miracle of community in the heart of this city. Doubly so, for the initial funding was from the community and it thrived through the Depression; and then, again, in the 80s, when the Archdiocese wanted it closed, the OP said not just no, but, O Heck No. And the community made the rebuild, and the retrofit and the rebirth happen. I don’t know if this is true, but I’ve heard that nearly 20% of the new Catholics in the Archdiocese come through this RCIA program. There are program events every night, there are multiple masses every day, the Daily Office is said here, weddings, funerals, baptisms, confessions, the food pantry, the homeless services, and open doors from 6AM to (at least) 9PM ever day. The friary hosts the Novitiate for the Dominican Province of the Holy Name. Speakers and clergy come from all over the world to talk about missions, spiritual topics, social justice, and to pray in what was once called, “The most beautiful Church in America”. It still is in my book.


More than a Parish Church, this is home to so many folks, including yours truly. While I’ve felt at home before in other places, and even not at home at all, something here clicked in a way that no other place has. The homeless in the pews, the hippies with their patchouli, the couples, the ethnic diversity, the Spanish Passion Play, the Christmas Messiah Concert, the Old Ladies with their Rosaries, the faithful in the fellowships, the dozens of small groups that spontaneously form to care for each other, the mobs of folks that show up for the daily masses (I’m used to seeing 7 or 9 for a weekday service, not 60 or 70… 30 or more is normal at 6:30 AM) all combine to tell me the Holy Spirit is doing something here, in the Heart of the City, that is making all heaven rejoice.



Numbers are not everything. Growth is not the measure of the Holy and I would rather a tiny, faithful remnant than a stadium full of pretenders. But we’re all sinners, and I can’t tell anyone’s pretending when I’m kneeling in the confessional or reaching out to receive the Body of Christ.


Deacon Jimmy asked in his Homily today how it was that each of us came to be there. I had heard of St Dominic’s parish, of all places, from my Orthodox Goddaughter and her husband, he a cradle Catholic from this Parish. When I left the Monastery, my heart firmly fixed on staying in the West, and having arrived back in SF, my question was “Where can I continue the monastic practice of going to Daily Mass easily from my residence and then get to work?” Easily means one bus, and that was the case for me: the 22 Fillmore brought me every day from Potrero Hill to Saint Dominic’s for 630 Mass and Morning Prayer. You’d almost think God set it up or something. My apartment now is also one bus away, although I have three buses to pick from now, and four buses coming back! That’s how I got there. But what kept me coming back was three moments: talking with Fr Michael about becoming Catholic (when he convinced me that plugging into the community was the important thing); Fr Augustine Hilander racing me out of Morning Prayer one morning to intercept me at the door and invite me to chant the office with the others in Choir; and Michael O’Smith letting me co-lead a small faith group when I had been in the church less than 3 months and wasn’t even officially Roman Catholic. These are all community-related if you can’t tell.

And now there is a new community in the Dominican Tertiaries, or the Third Order, OP, or the Dominican Laity. (Today at Mass I heard us called the “Order of Preachers, Laity”.)  I’m discerning my way yet, but that seems to be my best fit into this place.


I got there on the Second Sunday of Advent 2016. My friend, Tim, says three days later I moved in. How could I not move into my home? If you pay any attention to my social media you know I cannot stop taking pictures of this place. I’ve seen it in every light and shade, and in as many different sorts of weather as we have here, including smog from wildfires. 


I’ve watch stars overhead, seen an Iridium Flare from the front steps, hidden from the rain, and knelt as the evening sun blinded me to the elevated Host at Mass. But there is something else, something, pardon the wordplay, Catholic here. Mass is filled with Anglican Hymns. Our Solemn Mass (11:30s on Sunday) is an Anglo Catholic’s dream of vested choirs and smells and bells. Our low masses (6:30 and 8:00 AM and 5:30PM week-daily) are motions of high piety and prayer (rather than 15 minute Dine and Dashes) that lead folks to mini coffee-hours at the local bakeries or fellowship meals on the Fillmore. I run into people from this parish all over town. There are folks praying the Rosary and the Jesus Prayer here. There are Latin, English, and Spanish Masses. There’s a guitar mass and a Taize mass. There may be more… who knows what God will do here? But everything is here from my past. It’s as if God has prepared this place for an oddball on a journey home. 

And, so it is, that God willing, one of these will be mine soon:


A blessed Feast! 



Face to Face

JMJ

The Readings for Tuesday in the 17th week, Tempus per Annum (C1):

Loquebatur autem Dominus ad Moysen facie ad faciem, sicut solet loqui homo ad amicum suum.
The LORD used to speak to Moses face to face, as one man speaks to his friend.
The Hebrew word used for face in “face to face” is פָנִים panim a plural form. The word is first used in the Scriptures in Genesis 1:2 as the Spirit of God moves over the face of the waters. God and Moses speak in this hovering intimacy, face to face. It is an image that leaves one breathless. Does it not move you to desire the same? To exchange breath with the creator of all life, with the source of all breath! How can this be? How can one know God face to face?
There are hints later in the scriptures when God pours his Spirit out on the elders of Israel and Moses says he wishes it could be given to everyone in Israel. In the Prophets, Joel promises the Spirit of God will be poured out on all flesh.
In the Sacraments, the Holy Spirit is given in Baptism and sealed in the holy oil at Confirmation or Chrismation.
And in the Holy Eucharist this same Spirit, invoked upon the bread and wine, is communicated to us in the Body and Blood of God the Son, for one member of the Trinity is not present without the others. And we receive all of the Trinity when we partake of the bread and the wine. 
Bishop Barron says that “adore” comes from the Latin meaning “mouth to mouth” or “face to face”.  The actual etymology is not quite so intimate as it means only “from the mouth”, coming from the Latin meaning “to speak”.  If there was such a thing as Proto Indo European, then: from PIE root *or- “to pronounce a ritual formula” (source also of Sanskrit aryanti “they praise,” Homeric Greek are, Attic ara “prayer,” Hittite ariya- “to ask the oracle,” aruwai- “to revere, worship”) source. There’s not another mouth involved, in the word, but the one mouth, the one face, must speak to another.
And so when we approach the Eucharist in Adoration – and it needn’t be “exposed” for the Mystery is no less present in the monstrance on a Latin altar, than in the Tabernacle, behind a veil or an Iconostasis, or at Communion in the Liturgy. Under glass, in brass, or at Mass, it’s all God. And we can all address him face to face, as one does to his friend.
The Spirit of God hovers, waits for you to turn to him and open to receive. Come.  Taste and see.

The Leaders they Deserve

JMJ

The Readings for the Memorial of St Martha
Monday in the 17th week, Tempus per Annum (C1):

Cui ille respondit : Ne indignetur dominus meus : tu enim nosti populum istum, quod pronus sit ad malum.
And he answered him: Let not my lord be offended: for thou knowest this people, that they are prone to evil.

The people of Israel have lived in slavery for several generations. They know only idolatry. They only know that some God many have never heard of is rescued them… and they are really quite afraid of this one. The other gods never did anything scary – at least not inside human memory. They know what the worship of fakes looks like. This is why God has given them leaders: to raise them up in the way of their ancestors, to worship the True God of all that is, even of the animal forms of gold and rocks the Egyptians worshipped.

So when the people want to worship, they want to keep doing what they’ve been doing. Moishe and Aharon are there to direct that natural human desire to worship away from the entirely unnatural worship of creation to the Creator Himself. The people want to worship something they can see… Aaron and Moses are there to direct that worship to someone they can know.

Aaron fails in his one job. He not only doesn’t direct the folks to right-worship, he participates in their false worship. In fact, he not only participates in it but he also facilitates it.

Then he passes the blame – not to the people… but to the fire and gold: “egressusque est hic vitulus”. This calf came out…

Who did this, asks the parent. “Notme” reply all the children in the room standing around the pile of garbage that was formerly something important.

Although the people have sinned and will be punished, Moses puts the blame directly on who is at fault: Moses asks Aaron, What did this people do to you that you would lead them into this sin?

I imagine this question will be asked a lot on Judgement Day of leaders who failed to lead, of teachers who failed to teach, of those who were called to speak and fell prey to that liberal canard falsely attributed to St Francis, “use words when necessary”. We “led with beauty” and were “winsome” but we never got around to meat. We dodged questions for fear of causing the weak to stumble, but we never got around to correcting the fallen, to answering them once they were strong.

This is a failure of courage. Until recently (this weekend, really) I thought the vice of cowardice was a failure resulting from some inner weakness. It seems to me, on deeper meditation, to be a species of the sin of pride: I would not anyone see me fail, so I shall simply juggle for a while and slowly back away. If I  sit here quietly no one will see me and, at the right moment, I can vanish. Certainly, introversion can seem like the vice of cowardice, but there is a difference in the heart on this, so don’t misread my statement. And the grace we are given to manifest a charism that we have will overcome – and use – our own weaknesses when they are needed.

Cowardice is a failure to use our charism: to rely on our own self to do something that we should let God do through us. To fail to keep someone in your charge away from a grave fall is for the shepherd to run away from his sheep when the wolf shows up.

A teacher was once asked if someone had to accept all the church’s doctrine to be Catholic. Rather than answer the question at all 45 mins were involved defining the difference between “doctrine”, “dogma”, and “tradition” so that, in the end, there was no time to spend answering the question in a way that would offend anyone.

What did the people ever do to you to deserve such a teacher?

I imagine all of us who have been called to be leaders will need to rely on Aaron’s excuse: “You know, these people are so evil, that I had to let them get away with their pet sins or else they would have gone away. It’s better to have them sin and stay than leave and sin anyway, right?”

“The reality is that we are in danger. This is one of the reasons I have for staying in the face of physical harm. The shepherd cannot run away at the first sign of danger. Pray for us.” Thus said Blessed Stanley Rother 18 months before he was slain by a rightwing hit squad in Guatemala. It is true of us here too, but in other ways. We are in danger  – if we’re not, we’re doing it wrong. What have our flocks, our friends, our councils, our families ever done to us to deserve such leaders?

Who will be the Moses that will intercede for us on that day?

I see your 22, and I raise you 67.

JMJ

The Readings for the Memorial of Saint John Vianney, Priest
Saturday in the 17th Week of Ordinary Time (B2)

Judicium mortis est viro huic, quia prophetavit adversus civitatem istam, sicut audistis auribus vestris.

This man deserves death; he has prophesied against this city, as you have heard with your own ears.

Prophesy against “The City” (be it Jerusalem, or San Francisco, or any part of the City of Man in general) can bring one up on charges of death. John calls out Herod for his adultery and gets beheaded. You’ll get that when you call out a popular, strong leader with rich friends. America has been no fan of being called out since at least the Jackson administration.

So, you have to be careful if you want to speak about The City… make it look like you’re saying something else.

The Holy Father is again taking flak from the right. At issue is a recent change to the Catechism.  Now, first and foremost the Catechism is not an infallible document. It’s edited and changed as needed.


The current text in the Catechism says:

2267 The traditional teaching of the Church does not exclude, presupposing full ascertainment of the identity and responsibility of the offender, recourse to the death penalty, when this is the only practicable way to defend the lives of human beings effectively against the aggressor 


If, instead, bloodless means are sufficient to defend against the aggressor and to protect the safety of persons, public authority should limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person.
 

 
Today, in fact, given the means at the State’s disposal to effectively repress crime by rendering inoffensive the one who has committed it, without depriving him definitively of the possibility of redeeming himself, cases of absolute necessity for suppression of the offender ‘today … are very rare, if not practically non-existent.‘[John Paul II, Evangelium vitae 56.] Emphasis added

A proposed revision to paragraph 2267 reads, in full:

Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good. Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. 

In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption. 

Consequently, the Church teaches, in the light of the Gospel, that ‘the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person,’  and she works with determination for its abolition worldwide. Again, emphasis added.

Now, following on how it was previously explained as something whose met requirements were “very rare if not practically non-existent” we’ve moved to a new place of “inadmissible”.

What’s changed?

The bit about the dignity of the human person is not changed. Nor have the requirements regarding absolute necessity. Nope… that has not changed either.  What has changed is the possibility of necessity and requirements being met. So I don’t think the Pope is changing Church teaching so much as he’s making clear his sense that the 53 Countries that allow the death penalty can’t meet the requirements.

And so he’s preaching against The City, but he’s making it look like he’s preaching against the Death Penalty. 

He’s saying there’s no country in which he can assume both fair laws and unbiased decision making (in courts and in laboratories) coupled with the existing ability to actually detain someone safely. Some will debate that last point, but we have a lot of safe storage now.

And given our track record in America (and some other places too) of racist assumptions in crime and punishment, including – but not limited to – lynchings, unjust arrests, police killings, corrupt judges, tampered evidence, manufactured evidence, turned off body cams, blue collusion, non-peer juries, faked prison suicides, division of families, detention of innocents, revenge killings, and neighborhood race-based raids unseen since the Japanese Internment… I think it’s a fair accusation. 

We wouldn’t know justice if it bit us in the ass. 

The issue is the application, not the teaching. The govt has legitimate rights and powers. But salvation is more important. In this way we return to the early stance of radical support for the Gospel: where even the monastic fathers of Egypt said it was better to hide a criminal from the police, and so give him a chance to repent, than to turn him over. The latter would only mean his death. It is selfish to waste someone else’s soul for a false sense of security. They were speaking of a Christian govt in a Christian empire. It’s not that way now, not at all, not here nor anywhere. We have a duty to protect lives.

Don’t worry. In the same way the left ignores teachings on sex the right will ignore this teaching as well. And they’ll both insist they’re being faithful Catholics whilst hating on the others.

Pray for the souls of the departed, especially those slain in 

Afghanistan
India
Nigeria
US
Iran
Japan
Taiwan
Kuwait
Zimbabwe
Libya
Thailand
Guyana
Uganda
Bangladesh
Iraq
Indonesia
Botswana
UAE
Bahamas
Cuba
Belarus
Yemen
Saudi Arabia
Vietnam
Syria
Egypt
South Sudan
DRC
Ethiopia
China
Sudan
Comoros
Somalia
Barbados
Malaysia
Chad
Pakistan
Oman
Singapore
St Kitts and Nevis
St Lucia
Bahrain
North Korea
Equatorial Guinea
St Vincent and the Grenadines
Palestinian territories
Trinidad and Tobago
Lesotho
Antigua and Barbuda
Belize
Dominica
Jamaica
Jordan

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A sting of pearls…

JMJ

The Readings for St Alphonsus Liguouri, Bishop & Doctor of the Church
Wednesday in the 17th Week of Ordinary Time (B2)

Gloriatus sum a facie manus tuae : solus sedebam, quoniam comminatione replesti me. Quare factus est dolor meus perpetuus, et plaga mea desperabilis renuit curari? facta est mihi quasi mendacium aquarum infidelium.
Under the weight of your hand I sat alone because you filled me with indignation. Why is my pain continuous, my wound incurable, refusing to be healed? You have indeed become for me a treacherous brook, whose waters do not abide!

Jeremiah has figured out that following this God leaves us alone, broken off from the world and the objects of ridicule. And yet God sends us back into the world. Jeremiah says it’s like being tricked. A few chapters later (20:7) he’ll utter these sorrowful, rich words:

Seduxisti me, Domine, et seductus sum : You have seduced me, Lord, and I let myself be seduced : fortior me fuisti, et invaluisti : factus sum in derisum tota die, omnes subsannant me. I am become a laughing-stock all the day, all scoff at me. 

Even for someone deeply in love with God as a Prophet the question can appear, from time to time, “Why can’t I be normal?” I don’t think this is the same thing as, “Can I go back to Egypt?” Many faithful folks dwell in the Suburbs, if you will, of Mammon City. I think of the idea of Israel here, where faithful, pious Jews could dwell in their prayer and their daily lives, sanctifying time, but certainly living in it. Jeremiah and all the prophets down to John the Baptist live beyond the edge. This love stings. And I think it’s ok – even expected a little – for them to want to have something normal.  Sure, serving God is great and all, but why do I have to go all the way?
Simile est regnum caelorum… Iterum simile est regnum caelorum…
The Kingdom of Heaven is like… and again the Kingdom of Heaven is like… 

The preacher apologizes if he misspeaks here, but everyone misses a very fine point here. These two images come together for a reason, a very important reason.

In the first of these Similes (quite literally in the Latin, Simile est) the Kingdom of Heaven is likened unto a Treasure Hidden in a Field. And when someone – say you or me – finds the Treasure, we sell everything to buy the Field.

But in the second one, the Kingdom of Heaven is not the pearls. The Kingdom of Heaven is like a Merchant who goes looking for pearls. And when He – say Jesus – finds the pearls – say you or me – he sells everything he has to buy the pearls.

See?

This Love is worth everything for God who gave everything, even his life, to capture the Pearls of Great Price: you and me. Can you see here how greatly God loves us? Can you see here why it is that we must also give up everything and all things less to take possession of this Kingdom? So greatly are we loved, how can we not love back?

We might think we can go back to being normal. But no… once you taste this love, once you see this light, nothing else can ever be the same. Sins that used to be fun… dull. Things you used to think were love… turn out to be dross. Even the legitimate enjoyments of the world seem brief and passing when viewed in their right perspective. What we have here, real though it is, in its pains and even in its joys, it a shadow of the real stuff.  My beloved has paid for my reality.
This love cost God everything to buy the pearls…

For us to offer anything less than everything in return seems a bit selfish, n’est-ce pas?


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