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Daily Scripture

+ 33rd Week in Ordinary Time

Keep hope alive!

Readings: Revelation 5:1-10 Psalm 149:1-6, 9 Luke 19:41-44

_As Jesus drew near Jerusalem, he saw the city and wept over it, saying, “if this day you only knew what makes for peace – but now it is hidden from your eyes.” [Luke 19:41]

In Christian liturgy and literature, he Church has often been referred to as “the new Jerusalem” and heaven as “the new and eternal Jerusalem.” I think it’s a good simile. If you have ever been to the old section of Jerusalem, you surely would have noted the appropriateness of this comparison. Ancient Jerusalem is still very much in evidence if not literally, surely in its ambiance. A walk from the site of the ancient praetorium to Calvary – now well within the city limits – will surely give you a sense of what it may have been like when Jesus made that last fateful journey.

Today Jerusalem is truly an international city and bears within its womb and walls, the extremes of every race and religion. Jews still narrate the story of the great exodus and Christians break the bread of Eucharist while Islamic temples broadcast their ancient chants from minarets that echo through the streets in the wee hours of the morning.

This is the city over which Jesus wept not because it did not make him king but because it did not recognize its day of visitation, that is to say, its moment of opportunity. In reading a passage such as this, we need to put away preconceived notions about our understanding of Jesus’ messianic role in the light of its Christological evolution in Christian teaching today. Jesus was not about establishing new religious structures but about announcing the universality of God’s love – for Jews and gentiles, male and female, of every race and nation.

Would it be accurate to state that Jesus is weeping not just over Jerusalem but over our war torn world? And yet one cannot fail to see signs of hope on the horizon. Bernard Lonergan, Carol Rahner and Carl Jung support this very Christian notion that it is in our moments of deepest despair that a new wisdom emerges leading to a common vision of a new world in which love and respect overcome evil and injustice. Is it possible that in the midst of the turmoil in which our world seems enmeshed people of good can bring that vision to reality not through confrontation but through collaboration?

Thirty-Second Sunday in Ordinary Time 'C'

Saturday November 10, 2007

Life is more than what the eye can see

In recent years, I have taken a dislike for movies that focus on physical or psychological violence. Perhaps my aversion is rooted in denial, that is, in my unwillingness to confront the reality of evil and violence in the world, indeed, in our free and open society. On the other hand, it is more likely the result of overexposure to the violence that seems to dominate the news and entertainment industry. Though I tend to be an optimist, current trends in both the political arena and even on the domestic scene within families and in the church have tempered my optimism notwithstanding the periodic glimpses of decency that rekindle a sense of hope in the human potential for heroism.

Several years ago, I traveled to Eastern Europe. Auschwitz and Berkinau were on our itinerary and although I had mixed feelings about a visit to these extermination camps, I knew I could not absolve myself of the responsibility to be exposed to the remnants of the horrors that took place under Nazi fascism in the shadow of civilization. My reluctance was due in no way to denial but to the natural human repulsion for torture and dehumanizing barbarism that not only degrades the human body but also deprives the soul of the hope that is so essential to faith.

I suppose there is a difference between a venue of TV violence between gangs and the violence that results in the martyrdom of people who lay down their lives for the sake of principal or whose lives are taken from them simply because they are of a different race or color or religion.

The gruesome martyrdom of the seven brothers in the Book of Maccabees dramatizes the incredible strength of faith that motivated their loyalty to God. They could not submit to any earthly power that might jeopardize their commitment to their ancestral faith.

This is a hero story, to be sure, written to inspire Jews of a later age who were exposed to the ‘new age’ philosophy of Alexander the Great. The author of Maccabees intends to support a kind of a spiritual resistance movement against the prevailing materialism of the Greek culture during the third century before Christ. However, the message moves far beyond resistance to the hope of resurrection. There is more to life than what meets the eye. This is the first explicit Old Testament reference to the notion of resurrection.

The gospel story narrated by Luke is a bit preposterous, to be sure. This is another example of what some scholars refer to as a biblical cartoon. Cartoons are often humorous and even ridiculous but do contain important lessons. In this case, Jesus is addressing himself to the Sadducees who though committed to the Law did not believe in the resurrection because there is no mention of it in the Torah. The Sadducees enjoyed the favor of Rome and had no reason to look beyond the grave. The Pharisees, on the other hand, were concerned not with material wealth but with the life of the Spirit which they sincerely believe emanated from their adherence to the Torah.

According to the Sadducees, the woman would have seven simultaneous husbands in the afterlife—a situation expressly forbidden in the Torah. [Leviticus 20:21] However, Luke was making the point that resurrection is not resuscitation or a continuation of earthly life. It is a complete transformation of life but on a continuum. Death is a passage to immortality. Christians believe that the gift of immortality is given at Baptism. Jesus was not disparaging marriage but emphasizing the fact that the ancient levitical law would no longer apply since life is a continuum that does not cease with physical death. Although marriage is a physical relationship in which husband and wife experience the joy of physical union, it is also a partnership of souls oriented toward the life of the spirit. Wives and husbands are soul partners moving toward a full life in Christ in the next life in which “there is no male or female, Jew or Greek, slave or freeperson; “all are one in Christ,” united with God forever.

On October 26th of this year, Franz Jagerstatter, a simple devout farmer who was beheaded in 1943 for his refusal to fight in an unjust war for the Third Reich, was beatified at St. Mary’s Cathedral in Linz, Austria.

For Jaerstatter, the love of God did not allow any apathy or equivocation between good and evil or mental reservation or prevarication that would cover up wrongdoing of any kind.

Here are excerpts from the report on the event by Tom Roberts of the National Catholic Reporter:

The differentiation may be clear today, but that was hardly the case in Jagerstatter’s lifetime when he was utterly alone among his villagers in taking his stand and when he was viewed variously as a stubborn religious extremist and as someone who was acting irresponsibly toward his wife and three young daughters.

In a long spiritual and intellectual struggle during the late 1930s and early 1940s that culminated in his decision to refuse induction into Hitler’s army, Jagerstatter sought counsel from a number of priests and his bishop. All of them encouraged him to compromise his conviction that serving the German war effort was so incompatible with his Christian faith that conscience compelled him to refuse.

The night before his execution, a Catholic chaplain visiting him in his cell pointed to a document on the table between them. Jagerstatter need only sign it and his life would be spared. The priest later recalled that Jagerstatter ‘smilingly pushed it aside with the explanation, ‘I cannot and may not take an oat in favor of a government that is fighting an unjust war.’

He knew that there was more to life than what the human eye can see.

But there are many others who are being tortured as we worship in the security of this elegant church.

And there are what we call the ‘white martyrs’—men and women of faith who stand for truth and integrity even in the face of church authorities who cast them aside as rabble rousers out to destroy the church. They are silent and not so silent witnesses who light candles for the broken and wounded souls abandoned by their shepherds who like the Sadducees and Pharisees are more concerned about the minutiae of rubrics and rituals and the externals of religious practice than in religion that flows from the heart of Christ.

Life is more than what the eye can see. Life must be more than what the eye can see.