Nec laudibus nec timore

Moloch by Jean-Pierre Dalbéra


JMJ

The Readings for the 21st Sunday Tempus per Annum (C1)

Contendite intrare per angustam portam 
Strive to enter by the narrow gate
All these readings tie together: it’s like someone had planned it or something. This morning in the office of readings, we got a passage from Zephaniah (1:1-7, 14-2:3) which left me breathless.

I will stretch out my hand against Judah, and against all the inhabitants of Jerusalem;
and I will cut off from this place the remnant of Ba’al and the name of the idolatrous priests;
those who bow down on the roofs to the host of the heavens;
those who bow down and swear to the LORD and yet swear by Milcom;
those who have turned back from following the LORD,
who do not seek the LORD or inquire of him.

Process that:
The Lord’s going to punish… within the Holy City and the Kingdom of Judah
Those who worship Baal and their clergy.
Those who go up on the roof and worship the stars.
Those who worship YHVH and also some other deity.
Those who have left off following YHVH.
And those who never bothered to follow YHVH in the first place – nor even tried to find him.
Again… all of these types of people are found within the walls of Jerusalem and the land of Judah.

If that list of people inside the Church doesn’t scare you, then today’s Gospel will. Listen to what Jesus says to those members of the Church, those who “ate and drank in [his] company,” those he has taught.

I heard this so clearly last night, that the actual homily was lost: “I bet you thought Christianity was all about just being nice and trusting in Jesus. You’re swearing by Jesus, but worshiping Milcom. God’s got a message for you.

“Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.”

How many are the folks in churches (not just the Catholic Church, but all churches) who claim the name of Christ, but get lost in Newage Astrology and magic? It’s only just “herbalism” or “crystals”. How many Catholics fall prey to the Ba’als of this world: sex, political ideologies, secularism, abortion, birth control, racism, money. How many, thus, say they are Christian but, in fact, are worshiping another deity they have made up inside their head – or fallen for one that is offered by someone else.

It comes to me that “striving to enter” is not what we’re about today. The heroic attempt to win salvation (take the gate of heaven by violence, Jesus says at one point) is not what we’re about. We feel that we should just do enough, what is the minimum? Going all the way seems a bit much.

I thought of all the times, in fact, I had not striven to enter anything at all: when it was ok to get swept along by the tide – when I actively sought out ways to not-do Christianity. I feared for all the times that I didn’t “Fail” to enter. It was not that I wasn’t “strong enough” to enter. I just didn’t want to.

How many times have we failed, as a people, to stand up?

I learned this week about Blessed Clemens August, Cardinal von Galen. His nickname, “The Lion of Munster,” comes from the way he fought Hitler during the war. (His full name is awesome: Clemens Augustinus Emmanuel Joseph Pius Anthonius Hubertus Marie Graf von Galen.) Blessed Clemens did not pull punches. Hitler wished him dead but was advised that to kill him would result in the loss or rebellion of Catholic Germans. His preaching was bad enough, but to remove him would be worse. The Bishop (later Cardinal) was opposed to racism, the concentration camps, the marauding, the bullying. But he didn’t stop there. After the war, he opposed the mistreatment of Germans by the forces of allied occupation. The British didn’t want him to travel and tried to censor him. The Russians did the same.

This man was hated by Nazis and the allies. That’s how you know you’re doing it right.

His motto, which heads up this post, nec laudibus nec timore, means “not for (or because of) praise, not for fear”. Don’t fail to preach the Gospel out of fear of what men will do to you or out of fear of what men might say about you.

In this age, when the right hates Christians for our adherence to moral political ideals about the human person and the left hates us for our adherence to moral sexual ideals about the human person, when the left hates religious tradition because they can’t use it and the right likes religious tradition because they can use it to hide behind, neither of them cares anything about Truth. We will be lost in the shuffle. Or worse. We can, like many “catholic” politicians, cave in and become left/right ideologues, forcing our religion to conform to some secular dogma. Or we can choose to do nothing nec laudibus nec timore. We can choose to make the Gospel and God’s Kingdom the primary – in fact the only – goal of our action.

Or we can worship the Ba’al of sex, the Milcom of politics, the host of heaven. We can even just give up and walk away.

I don’t want to.
I pray I won’t.
I’m afraid that
I might.

Pray.

Undivided

JMJ

We are often told that we should not do so, yet we often think of communion as a series of discrete incidents through the course of our lives. We think of this time I take communion. We think of that particle on the spoon from the sacred chalice, or of that host and this sip of wine. We think of this Tabernacle or that Altar. Yet we are mistaken.

Christ is undivided. In communion Holy Communion it is not Christ who is coming to you but rather you who are coming to Christ. in the Holy Eucharist it is not you who are making Thanksgiving, but rather Christ who is making Thanksgiving to God the Father through you. In the most holy sacrament it is not his life given to you but your life given to him.

Christ is one eternal love, undivided in the most holy sacrament of the altar, on the throne of Glory in heaven, in the womb of the Blessed Virgin, in the tomb, on the cross, in the resurrection, and harrowing the Gates of hell there is now only one moment in time. You come to that moment, that one moment in time is united, undivided in the hearts of Christ’s faithful people everywhere.

The Holy Trinity is being itself, ipsum esse subsistens, the action of, the will to, and the existence in one present instant. We cannot will our own existence, we do not sustain our being in a moment by moment continual action of our presence, but we pretend to. In that we do thus pretend, we cut our life from divine Zoe and turn it into mere breath, into soma and pneuma, lost in space and time and meaning. Communion is the action of restoration initiated by Christ, made present on the altar, and opened before us in the divine dance.

When you genuflect before the Tabernacle, when you bow before the presence as you pass, when you kneel in adoration and awe before the exposed monstrance, when you partake of the most sacred body and blood of our Lord and Savior Jesus Christ for the salvation of your soul, the remission of sins, and life everlasting you finally come to yourself, to that one moment that is and forever shall be. With you and around him who receives you, stand all the hosts of heaven and all our beloved departed. They are with you now united forever and ever. Undivided, lost in eternity no more, we stand at the center of all, of you and of all existence, of all history, all time, the entire universe, the entire multiverse in that one point of eternal light.

You cannot come to communion but that you come to this terrifying, dreadful, death-defying love. There is no way to receive only a bit of eternity, only a tiny particle of forever. Infinity is never divided. The smallest piece of infinity is itself infinity. It receives you. You stand with all of us within the undivided. United in God.

Before Communion

JMJ

Other than the Domine Non Sum Dignus, the Roman Rite (OF/EF) has few pre-communion devotions in the liturgy itself – although the EF also has the Confiteor recited before Communion. If you haven’t any others, the following, taken from Anglican and Eastern Orthodox traditions, are very useful to fill in this gap. There’s usually time to get them done after the invitation and before communion. Your mileage may vary. The first two were used, as well, in the Orthodox Western Rite.

We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen. (From the Book of Common Prayer)

I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the Living God, Who camest into the world to save sinners, of whom I am first. I believe also that this is truly Thine own pure Body, and that this is truly Thine own precious Blood. Therefore I pray Thee: have mercy upon me and forgive my transgressions both voluntary and involuntary, of word and of deed, of knowledge and of ignorance. And make me worthy to partake without condemnation of Thy most pure Mysteries, for the remission of my sins, and unto life everlasting. Amen.

Of Thy Mystical Supper, O Son of God, accept me today as a communicant; for I will not speak of Thy Mystery to Thine enemies, neither like Judas will I give Thee a kiss; but like the thief will I confess Thee: Remember me, O Lord in Thy Kingdom.

May the communion of Thy Holy Mysteries be neither to my judgment, nor to my condemnation, O Lord, but to the healing of soul and body. Amen.

Count as Loss.

JMJ

The Readings for Thursday in the 31st week of Ordinary Time (B2)

But whatever gains I had, these I have come to consider a loss because of Christ. More than that, I even consider everything as a loss because of the supreme good of knowing Christ Jesus my Lord.

Is there a way to safely look at all of life that went before Jesus and recognize it has no value? Literally, none.

What once was the very meaning of success. What once was the end goal and target of political aspirations, of angry yelling and screaming in the halls of power… is now anathema. And what once was the assumed end goal is now out of reach.

What was once a stumbling block, is now the focal point. What was once the hated enemy is now home. What was once a bastion of oppression has become the greatest liberty, the greatest joy, the richest dreams, the most potent strength.

What was once the easiest thing to get
 Is now the last thing, least, unimportant thing.
What was love turns out to be nothing.
What was everything turns out to be lost.
And what was never on my mind at all
 Is always there, always pushing forward, always driving homeward.
How at 20 could one be so blind?
And how at 50 could so much light still only be the smallest portion possible?
How is Light never at 100% finally?
How is there always more love?
How can Truth ever unfold into more?

Once nearly everything was freudian and sexual.
And sarcasm.
Meaningless.
Now it’s deadly serious.
And filled with Joy.

And this, they say is only the beginning.

And pains and white water all serve to sever connections. Loss and loves all bend to one direction. Even the joys of life like sunrises and winter chills only point one way. And it is foolish to kick against the goads.

One day I will wake up and drop this all and won’t care to do so. One day the light will turn up so bright that it will burn and I won’t mind. One day the love will pierce through like steal in my hands, my feet, my head, my side…. my heart.

And I will will finally know as I am known.

And only the grace by which I stand…

will be left at all.

Please, be it so.

Amen.

Pro Invicem

JMJ

The Readings for Tuesday in the 30th week of Ordinary Time (B2)

Subjecti invicem in timore Christi.
Being subject one to another, in the fear of Christ. 

Paul opens up this passage with a command that gets lost in the shuffle of modern political readings of scripture. Focus on the command not on the elucidation. Serving… being subject to one another. How does that seem to us today?

Evidently, when two powerful males are introduced, the games of power mean that whoever extends their hands first means they are being subservient. Also evidently if you let someone go ahead of you on the Highway, you are indicating that you know you are blocking traffic. I’ve read (on twitter) that letting a woman enter a door before me is actually a sign that I am in control: I’m not being polite or subject to the other party.

Silly psycho-political games we play.

And yet, Jesus does say that whoever would lead… must be the servant of all. To use our broken ideas of Psychology, then… while Pope Benedict (above) washes the feet of folks on Maundy Thursday… Pope Francis must be making quite the power play by washing the feet of prisoners:


Or, perhaps, humility is a thing in itself and we should not let modern political babble confuse us.

We are to be servants of each other.  We are to be subject one to another.

This can be harder than it sounds. Social norms are as hard to navigate as white water rafting at night. Trying to figure out who’s in a room is enough for me: placing myself at the service of the least in the room requires figuring out who they are. I blurt out questions when it’s not my turn, don’t know when to jump into a conversation, can’t remember names to save my life, and (to be honest) struggle with other psychological issues that are not commonly acknowledged outside of certain Church documents but arise from the sins with which I struggle. So it’s a safe thing for me to just say to everyone in line, “you go first”. 

Our culture, on the other hand, wants everything to be “fair” by which they mean mostly “as long as I get mine…” Why should I come early and stay late? Others will do that. Why shouldn’t I get promoted at work before others? Why would that poor slob win the lottery when I need it more?

I remember reading a story of a pair of Orthodox nuns visiting a parish. You’ll need to know that in many modern Orthodox places monastics can be viewed with suspicion. This can be helped by some anti-monastic bishops… anyway… these two nuns were visiting a parish and were at coffee hour socializing with everyone else and suddenly a woman pointed at them eating and having a good time and said, “See, they are hypocrites. They come here to ask for charity, but then they take our food like a member of the parish and just laugh.” One nun stood up and and was offended. The other prostrated herself at the feet of her accuser and asked forgiveness. 

The second nun was subjecti invicem in timore Christi.

I love the stories of the Christian Martyrs whose faith was discovered because they were visiting Christians already in prison to bring them food or messages from home. When Christians actually do “Pro Invicem” we get in trouble. Christians get arrested for feeding the homeless, for sheltering Jews, for ignoring unjust laws, for hiding slaves, for helping refugees. We’ve been getting in trouble for this since Paul was hiding escaped slaves, emotionally bullying their masters into manumission and using the Church to subvert cultural paradigms all over the empire. As government and societies today are trying to force us back into slavery to pagan ideals of nationalism, immorality, and racism, I hope we stand firm.

But I hope we do so by subversion, by pro invicem… we must remember to love our enemies… because we don’t have any. Literally every political thing in the world is here to distract us from God, and it is supposed to look like “our enemies” are doing it  – so we blame the other humans – but we forget the only enemies we have are demons? Literally every political or “social justice” thing is a false flag op.

That person over there is not a demon, is a living icon of God. They may be wrong… they may need to be opposed or voted out of office or imprisoned for crimes, but they are also to be served by us. By serving them we will win them for Christ. We will win the world that way.

My Face Hurts…

JMJ

The Readings for Monday in the 30th week of Ordinary Time (B2)

Fornicatio autem, et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos : aut turpitudo, aut stultiloquium, aut scurrilitas, quae ad rem non pertinet : sed magis gratiarum actio.
But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints: Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks.

The NABRE takes a dodge here… it says “Immorality or any impurity or greed” which is not what the Latin says, nor is it what the Greek says. The Latin refers to “Fornicatio autem, et omnis immunditia, aut avaritia”. That first word is fornication. We’re not talking about “immorality” in general but about sexual sins. The Greek is even more direct. The word used there is πορνεία porneia. It is the origin for our word “pornography” but its meaning is derived from the verb “to sell off”. We trade off our sexual morals for other things – money, yes, but also acceptance, entertainment, self-gratification. This is made even more clear by the words selected in the next verse (which are not so obscured by the NABRE) obscenity, or foolish talking, or scurrility make it all very clear, and also eliminate about 80% of the internet and 95% of comedic content since WW2.

Why is St Paul so opposed to us having fun?

Matushka Frederica Matthews has this great line in one of her books, I honestly forget which one, discussing our cultural abuse of irony and making everything funny, she says, “Can we stop smiling now? My face hurts.” As a culture we make a joke of literally everything. This has gotten worse in successive generations – what was once sacred is now ribald humor. And as this area gets burned over, we move on to the next one… we can now joke about literally anything religious, because no one cares about it – and those who do don’t deserve our sensitivity. Only in jest can we talk about such things.

Paul is warning us against doing that to one of the most sacred acts God has given for humans to do – to participate in God’s creative generation of space and time by bringing a new human soul, enfleshed, into the world. Making jokes about this cheapen it.

But there is a second reason as well. We are spiritual athletes. We are in training. There is a time and place for everything. Yet there is never a place for baseness, or scurrility. We have no reason to “keep in practice” for the things we used to do.

A friend of mine called me out for using as a self description a word which has become synonymous with a sexual subculture. I hadn’t realized how important that word had become to me. I may not use “gay” to describe myself, but I have a “totem animal” anyway, right? Why? Do I need that? Do I still need that word to be part of me? Do I still need to get all those in jokes? Those brain cells might better be left from something else, I think.

Chrysostom reads both of these meanings

Have no witticisms, no obscenities, either in word or in deed, and thou wilt quench the flame—“let them not even be named,” saith he, “among you,” that is, let them not anywhere even make their appearance. This he says also in writing to the Corinthians. “It is actually reported that there is fornication among you” (1 Cor. v. 1.); as much as to say, Be ye all pure. For words are the way to acts. Then, that he may not appear a forbidding kind of person and austere, and a destroyer of playfulness, he goes on to add the reason, by saying, “which are not befitting,” which have nothing to do with us—“but rather giving of thanks.” What good is there in uttering a witticism? thou only raisest a laugh. Tell me, will the shoemaker ever busy himself about anything which does not belong to or befit his trade? or will he purchase any tool of that kind? No, never. Because the things we do not need, are nothing to us.

Moral. Let there not be one idle word; for from idle words we fall also into foul words. The present is no season of loose merriment, but of mourning, of tribulation, and lamentation: and dost thou play the jester? What wrestler on entering the ring neglects the struggle with his adversary, and utters witticisms? The devil stands hard at hand, “he is going about roaring” (1 Pet. v. 8.) to catch thee, he is moving everything, and turning everything against thy life, and is scheming to force thee from thy retreat, he is grinding his teeth and bellowing, he is breathing fire against thy salvation; and dost thou sit uttering witticisms, and “talking folly,” and uttering things “which are not befitting.” Full nobly then wilt thou be able to overcome him! We are in sport, beloved.

There is a counter point, I think. One that is important for us in this age – that was not so important for Paul. While everything is funny – because it’s meaningless – everything is also taken far too seriously. CS Lewis and others have noted this tendency in our media, to stir up excitement for things that happen hundred and thousands of miles away while ignoring the things right out side. We get anxious over meaningless things about which we can do nothing, and then make light of things that are actually important.

So what would life look like if we took everything only as serious as it warranted, and yet took everything exactly as serious as is needed? What would life look like if one lived as if one’s salvation in Christ was the most important thing? Mindful that St Paul says that salvation entails a lot of things: obedience, humility, civic responsibility, passivity before abuse, charity, etc. What would life be like to live in that way?

All are welcome!

JMJ

The Readings for Thursday in the 29th week of Ordinary Time (B2)

In caritate radicati, et fundati, ut possitis comprehendere cum omnibus sanctis, quae sit latitudo, et longitudo, et sublimitas, et profundum : scire etiam supereminentem scientiae caritatem Christi, ut impleamini in omnem plenitudinem Dei.
That you, being rooted and grounded in love, may have power to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled with all the fulness of God.


Paul holds out to the Ephesians – and passing them, now hold out to us not the pale and powerless possibility of “heaven”; not “pie in the sky, by and by when you die” but here, now. No harps and crowns just now: power! The Power to comprehend divine fire in breadth, fire in length, fire in height, fire in depth.  This is what the Greeks call “Theosis”:  impleamini in omnem plenitudinem Dei, to be filled with the fullness of God.

I’ve sat in discussions with faithful Catholics who cannot imagine this is the Church’s teaching. For they only know they should follow the rules, do penance, and hope for something better in the future. They call this teaching of the saints and scripture blasphemy, as they fear traditional worship with its focus on glory. They hide behind guitars and call us all to just get along… 

They are like so many Orthodox who are hung up on “Did you have cream in your coffee this day in Lent?” These Orthodox speak of every mouthful of food taken without first a prayer, gagging us in the afterlife. They say that every drink of wine taken on fasting days will drown us… they wave toll houses at us to keep us from heaven. And they say they know “Theosis” – but say Catholics are in error for teaching Purgatory… meh. There are cancerous growths of legalisms in both lungs of the Church.

St Paul offers us that all divine, all embracing, all changing Love that is called “Agape”. Yes, Love welcomes all… But no one can join Love without changing. This Love – a him, not an it – welcomes all to a constant conversion. Jesus tells us, “Ignem veni mittere in terram.” I am come to cast fire on the earth. Set the world ablaze Lord! Again as at Pentecost when the very fire of God in golden tongues will fall on all flesh. Arise and blaze across all time and space and burn – yet do not consume – us all in Love.

This is not easy work. And there is no peace in this love. Becoming saints is a lifetime of hard engagement a lifetime of sacrificing self will, of giving up all that comes in the way, of moving apart from all that would hold us back. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father,  a mother against her daughter and a daughter against her mother… coworkers from coworkers, neighbor from neighbors, even fellow parishioners against each other as one says “The Gospel” while the other says “The Compromise”. We stand on the edge of the Spiritus Gladius, the Sword of the Spirit… and we dare not fall to one or the other side. 

And yet… and yet… we know we have to use both hands: one reaching for Jesus, while the other reaches out to bring our friends. For none of us go alone. It would not be Love if we were alone. This is ecstatic Love, call us and all out of ourselves. We must call all along with us. We must dance forward in a great reel or Dionysiac Procession: the ancient Tripudium of three steps forward, one back. No one can know the Liturgy in all its holiness of heaven striking earth with fire… and not be set aflame. It matters not if there are guitars or drums, Byzantine or Gregorian chant: when heaven moves, the earth will follow.

When you know the breadth and length and height and depth of God’s infinity how can you hold it back from others? If you are fire yourself, how can you prevent the fire from spreading by the very touch of your eyes on those around you?

Oh dear friends, have you seen it like a fire wrapping a bush that is burned yet not consumed, this love that falls down on us like a gentle, driving, roaring monsoon? We are awash in grace and Love and nothing stands between us and this… save ourselves. There is no other Love without it. And with this Love, there is nothing else. 

Wrapped in prayer, swathed in light, and holding God himself in your mouth and soul, can you not know that here and only here is Love. 

The Domestics

JMJ

The Readings for Tuesday in the 29th week of Ordinary Time (B2)

Quoniam per ipsum habemus accessum ambo in uno Spiritu ad Patrem. Ergo jam non estis hospites, et advenae : sed estis cives sanctorum, et domestici Dei.
For by him we have access both in one Spirit to the Father. Now therefore you are no more strangers and foreigners; but you are fellow citizens with the saints, and the domestics of God.
We’re so very used to our modern “classless” society that we tend to think the idea of class is bad. As we play that assumption we forget to note that class is a very real part of our world: it is only the obligations of class that we have done away with. Rich and poor are treated equally before the law as is proper in things criminal, but in things civil there was a notion of noblesse oblige, the idea that one’s higher position required an assumption of charity, of noble largess to those in a lower station. We still have classes of folks in America, we’ve just done away with the idea of an obligation entailed by participation in that structure.

When the Vanderbilt family moved to Asheville, NC, in the 1880s, they built a huge estate… railroad money, you know… but that was not all that they did: they reforested much of several counties that had been greedily logged after the Civil War and left barren. This actually became the seed (root?) for the first national forest, the Pisgah National Forest. They imported experts to decorate the house… whom they hired to teach the locals how to be artisans. They built housing for their growing family and, in the area known as Biltmore Village, they even built a church.

This is noblesse oblige.

In a similar situation today – if someone owned say a Palace or a Casino, or a Tower with their name on it – these folks would all be thought of as “employees” and may not even get them health insurance or a living wage. It’s not just folks who have the trump card in the economic world, either. At one time a single man of my paygrade would have employed a valet and a cook, quite possibly a maid as well. And these would have invested in my success as much as anyone: for my success was theirs as well. Today I do my own laundry and turn out my own lights.

We’d call that a smart business decision. The Vanderbilts would call it greed, sin, and would think it beneath their station to act is such a way.

Why this lecture of the cultural morals of another time?

Because it was the same in St Paul’s time. Because to be a wealthy member of the society in which Paul lived was to have servants and one could judge the quality of the person by they way they treated their servants or those less fortunate who lived around them. This was true in the Roman world just as a matter of culture, but in the Jewish world it was a matter of God’s law. The latter dictated how the wealthy were to leave the corners of the field for strangers to harvest for free, how temple sacrifices were shared with the poor, how an entire society was built around property and yet sharing at the same time.

All this to explain when St Paul uses one Greek word οἰκεῖος ekeios to describe the position of Gentiles and Jews united together. On the one hand it means “members of the same household”, but on the other hand it’s the same word used for what we would call today, The Family, and The Help. Folks upstairs and down are equally part of the same οἰκεῖος.

Paul is using this word on purpose to show that there is no difference between classes of people in the Household of God, for we are all one people. All one household – no matter what our classes are “in the world”. In this household we are all together and all servants. Even our Lord and God washes our feet. So much so should we to each other. Rich and poor, Jew or Greek, in the household of God we are all there, all with our parts to play, all with our obligations to each other fully in place. None of us can claim to be above the other, for we are all in need in someway, all rich in some way, and all called to share in humility in all ways.

Lord, can we ask you something?

JMJ

The Readings for the 29th Sunday of Ordinary Time (B2)

Magister, volumus ut quodcumque petierimus, facias nobis.
Master, we desire that whatsoever we shall ask, thou wouldst do it for us.

This came up last night at St Dominic’s. It was a surprise to realize, but the Apostles – in fact James and John, two of the “Big Three” insiders – were making a secular power grab here. Could have been one of the Borgia Popes for this moment. And so they thought that Jesus was going to be a secular king… and these Fishermen and sons of a fisherman, wanted to be on either side of the throne. Just not getting it: God’s kingdom doesn’t work that way. Fr James, the preacher, used it to point out that the Church has been dealing with sinners in leadership roles from the very beginning.

James and John, thinking they’re in at the start of some popular movement that will overthrow the government want to make sure they’re in good with seats secured on the new ruling junta.  They want to make sure they have options that can be exercised when this new startup IPOs. They want their share of that first day stock boom.

They want their share. You know, Jesus doesn’t yell at them. This is not like when Peter said, “Don’t go to the cross”. They are mistaken – but only in some part of the equation. Jesus is a king. And he will drink a cup. And they, too, will drink it… They will get their share.

They are wrong in the application though.

So… I want to suggest something: that being wrong in the application may not be as bad as taking the cross out entirely. James and John don’t get the same response as Peter.

There are those who think their faith requires them to make political actions and movements. There are those who feel their faith urges them to take out civic power. Jesus has some hope for them that, in fact, they will drink his cup with him.  James, you know, dies a martyr’s death. John lives a long life of martyrdom, caring for Jesus’ mother, going to prison, exile… but he dies an old man praising Jesus.

And when the others hear about it, they get all uppity and in each other’s faces. Jesus has to shut them up with a teaching moment: You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt.

This was also true among the Jews as well in Jesus time: for they had several generations of Maccabees who were a Theocracy – where the king was also the high priest. Then they had client kings who were Jewish at least by birth, but had no sense at all of stewardship or shepherding over the people. The Herods were the most recent of these kings, Jewish in name only and despised by the people.

Christian leadership requires the Cross. This leader is there not as a pusher and mover, not a cowboy with a cattle prod. A Christian leader has to woo, has to call by name, has to give his life for the sheep. Leadership in this role is about sacrifice. It’s about self-emptying. It may be next to impossible to be a Christian Civil Servant, but it’s not forbidden.

In some cases a Crown worn right has made a King a Saint.

But there are those who take the cross out of Christianity. Peter said the cross wouldn’t sell. They don’t mind the politics (as long as they agree) but they don’t want any, you know, sacrifice or conversion. Penance doesn’t play in Peoria. It doesn’t pay well in DC. There are those who ignore the cross even as they use it as a label for their own purposes. They too, don’t want any conversion or sacrifice. They want prosperity and “justice” rather than kenosis. Their politics leads to victory for “us” and an end to “them”. The Cross is for all – or else it is for none. These would not drink the cup of Jesus if they had a choice. It has no meaning, in fact, it may be opposed to all they stand for.

Jesus calls them Satan

Don’t Dubia The Import of This

JMJ

The Readings for Wednesday in the 27th Week of Ordinary Time (B2)

Cum autem venisset Cephas Antiochiam, in faciem ei restiti, quia reprehensibilis erat.
But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed. 

Paul has spent the better part of the first chapter (and some bits of chapter 2) laying out his bona fides. He’s legit. Yes, he had a private revelation, but he took it to the Church in Jerusalem and they all backed him up – Peter, James, and John. That is to say the inner circle inside the College of Apostles. They agreed with him, with his message, and his reaching out to the Gentiles. You can read about this in the book of Acts. The Council of Jerusalem was formative – not only for the early Church, but for the next 2,000 years.

And yet, a short time later, when Peter shows up, he tries to back-track. And Paul gives him what-for. Yes, he’s still Peter. And yes, he’s still the head of the Church, the Rock. In fact Paul plays up that fact in this passage, calling him “Cephas” (which is “Rock” or “Peter” in Aramaic).  And so here, the Rock, is wrong. And the other Apostles do not fear to call him out. It’s ok. It’s ok to note when the leader is wrong.

I hear, lately, a lot of folks saying that we can’t question the Pope. Oddly enough, these tend to be Pro-whichever Pope is in office folks. The Tradies liked Benedict. The Liberals like Francis. So when someone might criticize a speaking engagement of one or the other Pope (or of St John Paul II, Bl Paul VI, St John XXIII, or Pius X – XII, etc) the reaction is sadly predictable along party lines.

And yet Paul stand up and says, in faciem ei restiti, quia reprehensibilis erat. I got up in Peter’s face because he was wrong.

The Papal Defenders seem to think that questioning the Pope and actually, you know, expecting an answer, is wrong. Those asking questions seem to think failure to ask would be a greater sin. Taking as a given the best intentions on the part of both the askers and the asked (we are Christians, after all), one has to assume that there are good reasons for concern when otherwise obedient sons and daughters stand up, with apostolic fervor, and get in Peter’s face.