Kingdom Walking

JMJ

IT’S A NEW GAME TO PLAY with the whole holy family: Kingdom Walking. Get outside, walk your neighborhood, and pray. Use a rosary or read a litany, say the Jesus Psalter or the Divine Mercy Chaplet. Get a prayer rope and say the Jesus Prayer. Take on the Rule of 150 Beads if you want to walk three times a day. Get out and offer it up for peace. Here are the rules:

  1. Pray for folks as you see them.
  2. Pray for peace and safety in the neighborhood.
  3. Remember when people see you they will see someone praying:
    • Share the sidewalk
    • Follow traffic rules
    • Be local
    • Share the Gospel.
  4. Don’t be surprise when homeless folks see you:
    • Carry cash
    • Give it away
    • Remember: Christ said, “As you do it to the least of these, you do it to me.”
    • Pray for them
  5. If you pass a hospital, fire house, police station (etc) pray for their safety.
  6. This is the infantry in spiritual warfare.
  7. See how many miles you can walk.

Legalism and Evangelism

JMJ

ONE OF THE more pernicious lies of American thought is that “legal” equals “moral”. Under the influence of this error folks look at what is legal (allowed if not encouraged) and say “it’s not against the law, why does the Church say I cannot do this?” In like manner many in the Church are distressed when their understanding of Christian morality is not enforced by the laws of society. They feel oppressed or persecuted.

There are some Christians who believed in a sort of theocracy. They believe that if you pass the right sort of laws everyone – Christian or not – will be forced to live in a Christian Society. They believe that with the right sort of laws Christian values will be enforced. Their hearts are in the right place: they want a certain climate, a culture founded on Christian values, and a return to tradition. They want just wages, an end to the death penalty, free medical care for all, housing, food, and peace. They believe that by enforcing these Christian values on everyone that we can finally build a just society, more to the point they believe that in passing these laws they will be building a just society on a Christian model. To this end, they believe in electing leaders whose politics, albeit secular, mirror these values in the hopes that they will pass these laws to build (unwittingly) a Christian society.

There are, of course, other Christians who also believe in a sort of theocracy. They believe if you passed the right sort of laws everyone – Christian or not – will be forced to live in a Christian Society. They believe that with the right sort of laws Christian values will be enforced. Their hearts are in the right place: they want a certain climate, a culture founded on Christian values, and a return to tradition. They want an end to abortion, a return to traditional family structures, and sexual morality. They believe by enforcing these Christian values on everyone that we can finally build a just Society, more to the point they believe that in passing these laws they will be building a just Society on a Christian model. To this end, they believe in electing leaders whose politics, albeit secular, mirror these values in the hopes that they will pass these laws to build (unwittingly) a Christian society.

In the end these Christians seem to imagine that by passing laws or having these laws passed they can make the world to be Christian. To that end they align themselves with politicians who may not be Christians at all, in the hopes that the alignment of political ends will result in a glorious goal. They seem to believe that with an appropriate veneer of Christianity applied, society will be fine.

At the beginning, though, society was unjust and immoral. Christians, somehow, found the courage not only to live just and moral lives but also to die for doing so. After 300 years or so their courage grew the Church from a few hundred to several million. They found the ability to change society entirely. The Church plays the long game for ultimately the purpose is not to change society but to change men’s souls. She seeks to wed earth to heaven – which cannot but change earth. But to do so she must wed men to God in their hearts, one by one. Heaven must first live within your soul before you can bring it to birth in your life and the lives of those around you.

“The one who starts with heaven is sensitive to those who live in the hell of this earth; whereas the one who begins with earth is blind to the situation of exploitation upon which the earth is built… For an authentic, deep sense of God is not only not opposed to a sensitivity to the poor and their social world, but is ultimately lived only in those persons and that world. ” (Fr Gustavo Gutiérrez, OP, quoted in Divine Economy: Theology and the Market by D. Stephen Long.)

This is why Jesus said go into the all the world and make Disciples of all people, and never once mentioned political endings. Laws do not make people good, laws do not save people, laws which cannot be enforced are of no value save to make some people feel good about themselves. We failed in evangelism and resorted to politics instead.

Theocracy is not the answer. People cannot be legislated into the kingdom of God. Rather, people must be wooed, enticed, evangelized. People must be shown a beauty so intense that to stay outside of it hurts. This requires relationships. Legislation does not require relationships it only requires power. But the kingdom of God is love: love and acted, most practiced, love embodied, love communicated in relationships between persons.

Theocracy can be legislated. We will damn people to do so. And we will damn ourselves. Legislation is easy, all it requires is a simple majority within a small group. Evangelism is hard it requires unanimity within the smallest group possible: you and me. It requires love, it requires patience, it requires humility, and self-emptying. It requires that one be Jesus to another, and that one see Christ in the other. It requires that both follow in a dance led by the Holy Spirit. And it requires education – properly understood from the Latin educare, meaning to draw out: to draw out of oneself a human person in full communion with God and with others. Only from this human person, formed in God’s image and living in communion, can arise actions which are performative Grace, salvation happening in their soul. Laws will not matter then.

Laws should not matter now. For forcing you to act according to my religious will will not save your soul. We know that’s from Saint Paul” the law does not save you. Yet if I win your heart for Christ you will eventually, through cooperation with his grace, build the new man in the shell of the old. It will not matter what is legal or permitted: you will do the just thing, you will be merciful, you will walk humbly with your God.

We must do the hard work of winning souls for Christ. We must start with heaven. When the society is filled with Christian love, the laws will be just, Christian values will be practiced, and the kingdom of God will be lived out.

Fractal Structures of Hell

JMJ

1865 Sin creates a proclivity to sin; it engenders vice by repetition of the same acts. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root.

Peccatum exercitationem constituit ad peccatum; per eorumdem actuum repetitionem vitium generat.

IF YOU’RE NOT LISTENING TO THE Every Knee Shall Bow podcast you should be. Right now they are in the middle of a series on the struggle against habitual sins that is astounding. (Like: you walk down the road with your headphones on and Gomer says something and you are catapulted into the heavenly contemplation and you’re crying because God’s grace is so amazing.) In the most recent episode, I was struck as Gomer discussed something that will be familiar to my Orthodox and Eastern Catholic readers: sin is not only a discreet action. Rather, sin is a web of antecedents, a cultural context, of personal weaknesses and history, and – yes – discreet actions as well. Sin is a violation of our relationship with God. More than that, as mentioned in Paragraph 1865 of the Catechism, Sin leads to sin. Sin clouds the mind and corrupts our conscience. The more habitual a sin is the more habitual sin becomes. As was said on the podcast a trillion venial sins are not “worth” one mortal sin, but sin leads to sin: and a venial sin is a pathway to damnation.

If we think in terms only of discrete actions then our confession becomes just a laundry list where we have no self-awareness. Where we are not aware of why we sin, of when a sin began, of which actions first launched us into sin. If we are to root out sin entirely, we need to be aware of when the relationship with God started to go wrong.

And so back to Paragraph 1865.

Sin creates a proclivity to sin; it becomes easier to sin. As Saint Paul says our conscience becomes seared as with a hot iron. We no longer see something is bad. We just do it. When we first began to sin we might have been aware that we were committing a bad action. But the more we do it the easier it becomes to do it. And not only our current sin other sins as well. Our chosen sin becomes a gateway to other actions: we need a bigger hit, a stronger dose to feel like we’ve done something. It engenders vice by repetition of the same acts.

This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. We no longer think in terms of identifiable Good and Evil. Suddenly, since we’ve already discarded one moral law on the basis of feeling good, we find it easier to discard others for the same reason. Our conscience ceases to function not only along the lines of our chosen sin, rather it ceases to function at all. We have successfully silenced it – seemingly – or rather we have successfully stuffed enough cotton in our ears to ignore it.

Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root.

This is where it’s important to realize that “a sin” is not a discrete act but rather part of a web, as Gomer said, or a fractal pattern. All sin is a manifestation of the same destruction of the relationship we have with God. Sometimes the destruction is only partial and sometimes it is total. Sometimes it’s only a minor rip in the fabric and sometimes it’s a case of “burn it all down”. Yet, all sin is a fractal of itself: all sin is an action of pride. The fruit was looked good to eat and she took and ate it. That’s all we do, over and over again.

Read the rest of the Catechism’s Part III Section 1 Chapter I Article 8.V. on the proliferation of sin. After detailing a list of capital sins and ways in which we can participate in another’s sin, it says, citing St John Paul, (in ⁋1869) Thus sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the divine goodness. “Structures of sin” are the expression and effect of personal sins. They lead their victims to do evil in their turn. In an analogous sense, they constitute a “social sin.” If we let sin have its way, soon it creates a rut, if you will, that we just follow: this is the way it’s always been. Like an addict, we just go along without questioning what (now) seems perfectly normal. We are sinning not because we are tempted, not because we make a choice, but because this is what we do. The conception of another way to act is entirely lost. We might even convince ourselves that we “are” this thing that we’re trapped in.

The Catechism clearly says there are structures of sin, there is social sin: there would have to be. We are not individuals, rather we are persons. Persons only exist in communion. The communion is not broken: it sours and the infection spreads.

Da Qin Luminous Religion (The Amazonian Sutras)

JMJ

Evangelizing another culture requires points of contact – not just person to person, but culture-to-culture. How do you reach out to an entirely new culture and share the good news of Jesus? Sure, sure, to the Jews the whole concept of “Messiah” was already there. The entire Hebrew Bible (in all of its linguistic diversity) was a preparation for Messiah. But when Paul got to the Greeks we had to look deeper: Logos – already in the Greek version of the Hebrew scriptures – came to the fore. What do you do when you get to a culture that doesn’t have the same Biblical antecedents?

Bishop Alopen reached China in the 6th Century. He and his entourage of missionaries brought with them Christian scriptures, icons, vestments. They were welcomed by the Imperial Court and instantly they began looking for points of contact even as they learned the language. The mission (mentioned in the stele posted at the top of this article) lasted until the 10th century. During that time the faith took on a remarkably Asian flavor as the missionaries learned to speak into the Buddhist and Taoist traditions that were there. In China the Church was called Da Qin Luminous Religion – “Da Qin” meaning from the Roman Empire. The teaching of the faith came in a remarkably Chinese flavor linking Jesus and the other paths.

What do you do when you don’t have the entirety of Hebrew culture and the rich, polyglot Jewish scriptures to provide the foundations of your work? Do you need to make people Jewish before you can make them Christian? The Church has answered this question with a profound and loud “no” since the Apostles were first asked this question. Over time, the Church has learned – as St Paul saw (following the Hebrew prophets) – that God has been preparing all peoples in their own experience of his revelation. Christ is not only the fulfillment of the Jewish Prophecies. If he is God in the flesh, the Taoists, the Buddhists, the Celts, the Hopi, the Aztecs, and even the Amazonians must all have points of contact for the Gospel.

They don’t need to be Jewish first. Nor do they need to be European. They don’t need to be urban, educated, or even “civilized ” as we understand it in the sense of colonizing people with our culture. What they need is Jesus.

More importantly: what we can learn, as Christians in the dying First World, is that the Gospel is both a levan in our politics, economics, culture wars, and colonialism – and is entirely liberated from and transcending them.

You can find Jesus without being a white, Anglo-American in suburbia. And the Jesus you meet will look more like you than you expect and more like you than the missionaries expect. And the Jesus you meet will enrich the entire Church in ways she did not expect. For the Holy Spirit was moving in your culture before we got there, preparing you, raising you up, opening your heart.

If only we could hear him as clearly as you do.

Being a Local Guide

JMJ

The Readings for Tuesday in the 14th Week of Ordinary Time (B2)

Messis quidem multa, operarii autem pauci. Rogate ergo Dominum messis, ut mittat operarios in messem suam.The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.

In my “work” as a Google Guide, answering questions about businesses on Google Maps, I’m asked the same sort of questions over and over about local shops, restaurants, bars, and events. One of my favourite questions is “Is this place easy to spot from a vehicle in normal traffic?” Since I walk a lot, I don’t usually think of that, and in this day of GPS and “catch a Lyft right to the street address” it’s not something that bothers me.  But I do think about it for gMaps.  In fact, on SF streets where the speed limit is 25 mph but most folks do 45 unless you know where you’re going, you’re going to end up somewhere else. It’s not an issue in my current house of worship (see the photo above). I usually tell the Lyft driver, “turn left and you’ll see the front door…” I would make a comment about “most” Catholic churches, but the 70s kinda ruined it. A bishop once said of my former Catholic parish (in Georgia), “Is this a Church or a Pizza Hut?”

I was asked on Sunday why I had become Russian Orthodox (the subtle difference between the OCA and ROCOR is a bit hard to convey) and I told the story of how, even though I lived within walking distance of an Antiochian Parish, they had no sign outside with a service schedule, they had no Yellow Pages ad (this was in the early 00s), they had no voicemail (churches used to put their service schedule on their voicemail), and they had no website. Father Victor, memory eternal, the dean of the OCA cathedral, had not only a website, but one that was often updated by either himself or by his eldest son who is now the dean of the Cathedral. Fr Victor was committed to evangelism as was his assistant, Fr David – and as is the new Dean, Fr Kyrill.  A neighbor of the Antiochian parish tells me they still don’t have service times posted. SInce he had never seen what we call the Orthoburka, he thought maybe they were Muslims.


Since a lot of us are on the road somewhere, having visible churches is important. But walk-in or drive-by traffic is not the best source for new folks. Getting most folks into church still requires an invite.

When I was younger, I would hear our Lord in today’s passage talking about “laborers” and think “ordained ministry”. That’s not a very Catholic idea at all. In fact, there are places the non-ordained can go and things we can do that are too difficult for clergy and, sometimes, even for the non-ordained members of religious orders. Sure: a friar looks cool, but he sure does stand out in a crowd!

A former boss, an Episcopal Priest, once shared this with me: Every member of the People of God (Greek, “Laos” which means “people” gives us the English “Laity” More on that in a minute)… every member of the People of God is called to be an Evangelist, an ambassador for the Kingdom of God. All of us Evangelists are called to the Eucharistic Table for strength, solace, and empowerment by God’s Spirit. Some of us, however, don’t do quite so good as Evangelists, so we give them other duties. We make them waiters around the table. Some don’t do so good, even so. We still have a function for them. We make them each a maître d’ and give them a staff of waiters. 

Now, the Eucharistic community of Evangelists (with our waiters and maître d’s) is often in trouble. So we’ll take a maître d’ every once in a while, maybe one that’s past his prime, and we’ll let him serve in a new function. We’ll dress him up in fancy robes and a big hat, and put him out in front of the community to draw fire, as sort of a decoy. This way, the whole community, of Evangelists, waiters, maître d’s and decoys can do the work of spreading God’s Kingdom, each in their own role and function.

It’s not quite what you might think of the ordained ministry, but it makes a point I’ve heard over and over in the Catholic Church: it’s our job, as the Laity, to do this work. The ordained ministry is there to support us in this work and call ups to deeper holiness (which is the internalized version of this work). We turn the whole structure on its head when we forget that the point of our hierarchy is service: the higher up you go, the more folks you have to serve. The Pope is called “The servant of the servants of God”.  

So when we pray for more laborers, we don’t mean more clergy (although we need more Priests in America, at least). What we mean is more folks in the Laos. I heard an Evangelical – whom I rather like – say that there should be no division between the “laity” and the “clergy” (fair). He then said “Laity” comes from the Greek word for “nobodies”.  In fact, quite the reverse: in the Greek Old Testament which Jesus would have used, “Laos” is used for Am Israel, the people of God, but not for the Gentiles (the Goyim). The People is an “us” term. It’s not a nobody, it’s a member of and worker for the Kingdom.

That’s us, the Evangelizing people of God.

Can someone see your Parish from the road in normal traffic? If not, why are you not standing in the traffic directing folks into your spacious parking lot? You are the best local guide going. But you gotta work it.
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When the heart is ready the teacher will come.

JMJ

The Readings for Thursday in the 2nd Week of Easter (B2)

Surgens autem quidam in concilio pharisaeus, nomine Gamaliel, legisdoctor, honorabilis universae plebi, jussit foras ad breve homines fieri, dixitque ad illos…
But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while. And he said to them…

The Church’s tradition, celebrated especially among the Orthodox and Byzantine Catholics, is that Gamaliel and his son were converts and the former, at least, is a saint. The translation of his relics is celebrated on 2 August. The Church’s tradition is that Gamaliel buried St Stephen on his own estate after the latter was stoned.

In a lot of ways, Acts is really the story of St Paul with this long intro. We tend to forget: Gamaliel was St Paul’s teacher. So, somewhere in this room of angry men, yelling for blood and demanding the death of the Prince of the Apostles… somewhere here is one Sha’ul of Tarsus. How else do we know these words at all? The “good guys” are out of the room. Paul is here, listening, and hearing the words of his Teacher speaking here, maybe taking notes, a transcription, as it were. Later it is Paul who tells these words to Luke.

And so, deeply tonight as I was thinking about this, I was struck by the image of St Gamaliel praying for his student… as he stomps off angrily to Damascus.

If you’ve seen the movie, Paul, Apostle of Christ, there’s a lot of violence: the movie makes much of St Paul’s blood-lust directed at these odd followers of this Jesus. In Acts, the Latin says spirans minarum, et caedis, breathing out threatenings and slaughter… and as I write I’m seeing Gamaliel kneeling in prayer for his student’s conversion. And praying in all righteousness that God would show the light to this angry young man, Sha’ul.

Do you ever think of prayer as the first weapon of Evangelism? If you love someone so much you want to win them for Christ, how can you not pray for them – by name, not in the Abstract. Not all of us are called to be Evangelists: that is one of the gifts of the spirit, yes, but some are called to it and others are not. But all of us are called to go and make Disciples. Discipleship starts way before evangelism. Before the evangelism, before the preaching, before the Romans’ Road to Salvation, have you prayed for that soul? Have you got down and begged God to show his light to someone, or are you trying to elbow you way through the crowd to beat God to the punch?

St Gamaliel, pray for… who would you name here?