Thirtieth Sunday in Ordinary Time 'A'

Saturday October 22, 2005

Love is Just and Justice is Love
(To live in justice is to love in Christ)

Watching the daily news provides more than enough frustration without having to get socked with and soaked in it by the Scriptures at worship!

Over the past year or so, CNN news commentator, Lou Dobbs, has had a thing on border control and the invasion of illegal aliens as well as on free trade agreements and their devastating effect on the American economy. His basic thesis is that illegal aliens are taking jobs away from American workers and free trade agreements are closing hundreds of American factories. Last Monday evening, he scanned an American apartment in which everything including the kitchen sink was made in China! He even showed us a sign “Made in America” that had “Made in China” stamped on the back. How’s that for a direct hit!

I am not a sociologist and surely not an expert on the economy. However, it doesn’t make a great deal of sense to cry about gaps in the border and the loss of manufacturing jobs to foreign government subsidized markets if Americans insist on high paying jobs in world trade towers and on rock bottom prices at the counter, both in the same breath. It doesn’t take a rocket scientist or a sociologist, for that matter, to understand that purchasing power is ultimately determined by income—this notwithstanding the outrageously inflated salaries at the top of the corporate ladder, speaking of which, I read last week that a banker at Morgan Stanley cashed a check for thirty-two million dollars after three weeks of hard labor.

But you didn’t come here for a lesson on the economy from someone who knows so little about economic theory as to be dangerous. I’m not into ecclesiastical hegemony. My intent is not to harass or harangue about the gross national product or the consumer price index, taxes and related issues but to establish a contemporary frame of reference for the ancient inspired readings that you and I have just heard proclaimed so assertively.

The first reading was pretty strong. Were you listening? The Gospel was more subtle but the implications and applications are no less severe. Discipleship has its privileges but “there are no cheap graces!” [Dietrich Bonhoffer] Nevertheless, no one walked out in protest at the readings and that’s a good sign. Hopefully there will be no boycott during the offertory collection after listening to this homily.

Speaking of signs, in Luke’s gospel, chapter 12, proclaimed among the daily reading earlier this week, Jesus used a metaphor that is still timely: “When you see a cloud rising in the west, you say immediately that it is going to rain – and so it does; you know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?’” [Luke 12:54-56] Though not included among the readings for this weekend, it is certainly an appropriate preface or forward.

Several weeks ago, you and I watched with millions of other viewers across the country as Katrina progressed from the Bahamas across the southern tip of Florida and into the Gulf of Mexico prior to its vicious attack on Louisiana, Mississippi and Alabama. Being an amateur meteorologist – more by instinct than by scientific know-how – I was mesmerized by the minute-by-minute explanations of how hurricanes mature and then turn into raging storms bent on destruction.

Yes, I predict weather by instinct and though I’m not about to defend it as a viable alternative to weather maps, satellites and scientific forecasts, I will tell you that it has its advantages. I suppose it is akin to the difference between musicians who play only by reading the notes and those who read the notes but also play by ear and know by instinct when they hit a bad note or when a chord becomes discordant.

As I reflect more and more on our theological tradition, I’m coming to the conclusion that there is indeed something to natural law theory that we ought not dismiss too quickly whether it applies to weather patterns or to social theory. We may be able to construct huge levies to withstand a category three hurricane but a cat 4 hurricane will prove what is mightier – the levy or the sea.

We may construct large fences and protect our borders against terrorists and with preemptive strikes fight fire with fire; we may build firewalls and purchase anti-virus protection plans for our assets against the invasion of taxes, but if we avoid reading the signs of the times – the law of justice will prevail and there is no force that can silence the voices of hunger and thirst or withstand the rage of the oppressed.

Though violence can never be legitimized as an effective response to poverty, it has often served as a warning of global warming that pertains less to ominous storms and the laws of nature than to an overheated imbalance in the distribution of the world’s resources and the law of love.

Lou Dobbs is not wrong to call the question on border patrol and challenge our government to attend to the needs of middle class America because if we loose the middle class, there will be no one to care for the poor. And that’s precisely the point.

However, Christians are challenged by the gospel to take it a step further – to walk the extra mile and to do it with grace, to put the gospel to music and dance.

Contemporary spiritual teacher and writer, Matthew Fox defines life as justice and prayer as that, which upholds justice and sustains life. He ties this to Hildegard of Bingen’s definition of God as life, which in her vocabulary is another name for divinity. This is why we need mystics and poets to keep our focus clear. [Cf. Matthew Fox, Radical Prayer, CD Lecture published by Sounds True, Boulder Co. 2003,]

Mathew Fox challenges his readers and listeners to move from an excessive rationalism so characteristic of the left-brain and of the west to the poetic ingenuity of the right brain, so characteristic of the east that shows up in our heartfelt response to human need.

Actually, it takes both the right and the left-brain to develop new and ingenious ways to solve the problems of world hunger. In fact we have the technology. We just need the heart to empower us to action knowing full well that when we reach out beyond our boundaries and borders, we render ourselves vulnerable in the same way as Jesus became vulnerable when he crossed the boundaries of Pharisaei prescriptions of the law. There is no way that we can have it all and there is no way that we can protect ourselves from the sacrifice of true love.

Patrick Marrin, editor of ‘Celebration – A Comprehensive Worship Resource,’ presumptuously scripted a draft as a proposal for Benedict’s first encyclical and entitled it: “Tempus Agere” (A Time to Act). He proposed the liturgy as a model economy: “The Church has relatively little power, wealth or influence in the temporal realm. What it does have is an ancient voice of human experience, a comprehensive tradition about the meaning and purpose of human existence and a profound ritual life that can serve as a model for the just economy. The liturgy of the Church, the first work of the People of God, mirrors the altar of self-sacrifice and table of life that are also the center of the global economy. In its structure of shared communion and mission, the Eucharist stands as a stunning model for the just economy seen in the vital exchange typified by the primitive church: ‘from each according to their means, to each according to their needs.’ (Acts 2:45). In the Church’s liturgy, Christ presides at the altar-table embodied by the whole baptized assembly. Formed in love, the body of Christ is bread to the world, broken and shared to feed the hungry, restore hope and transform human structures to effect peace and justice for all.” [Celebration, NCR Publishing Co, Kansas City, Mo Oct. 2005, p 3 www.celebrationpubs.org)]

Now, that wasn’t so bad. We have the bread and wine on our table, the bread and wine of our lives and the will to do good. We are more than half way there.

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