God – Page 7 – About Things That Matter

Clarifying Economic (& Theological) Terms in the Capitalism-Socialism Debate

Readings for 25th Sunday in Ordinary Time: AM 8: 4-7; PS 113: 1-2, 4-6, 7-8; 1TM 2: 1-8; 2 COR 8:9;LK 16: 1-13

Last weekend, comedian, Bill Maher, and film-maker, Michael Moore, got into a shouting match on Maher’s show “Real Time.” Their point of contention was capitalism vs. socialism. Moore argued for socialism; Maher was against it. Their boisterousness reminded me of dinner-table arguments which (I’m ashamed to admit) I’ve been part of myself.

I bring all this up because the debate is intimately related to this morning’s liturgy of the word. Though the readings obviously pre-date the emergence of the modern system, they all criticize what has historically become “the spirit of capitalism.”

In any case, the Maher-Moore debate is worth considering not only because it manifests the relevance of the Jesus tradition to arguments like theirs. The argument also demonstrates the counter-productivity of the squabble itself. It’s counter-productive because its terms fall into a trap congenial to the enemies of the biblical tradition. The trap frames alternatives to our present economic system in terms of “socialism” instead of in terms of social justice, mixed economy, and “preferential option for the poor.”

That’s a simple distinction I never tire of making, because (as I point out in my book, The Magic Glasses of Critical Thinking: seeing through alternative fact and fake news) it’s absolutely key to the discussions of capitalism and socialism that will inevitably characterize the election season we’ve just entered – especially following the eventual selection of any Democratic candidate. No matter who the candidate turns out to be, s/he will be predictably vilified for advocating socialism pure and simple – an economic system that simply does not exist.

Maher and Moore both missed that point. The rest of us shouldn’t. In fact, I recommend avoidance of capitalism-socialism framing altogether. I’ll explain what I mean, and then elucidate the connections with today’s readings.

To begin with, Moore’s mistake was to represent as “socialism” his advocacy of Medicare for all (Maher was against it), free college tuition, college loan-forgiveness, and the Green New Deal. In reality, those programs notwithstanding, each of them represents elements of mixed economies – the only form of economic organization that exists in our present context. And a mixed economy always has three elements (1) Some private and some public ownership of the means of production, (2) Some controlled markets and some that are free of control, and (3) earnings limited (usually by progressive income taxes).

Every economy in the world has those elements. There are no exceptions.

Mixed economies contrast with the three elements of capitalism as well as with those of socialism. Capitalism’s three points are (1) Private ownership of the means of production, (2) Free and open markets, and (3) Unlimited earnings. None of the world’s economies embodies those elements untempered by planning.

Meanwhile, socialism’s three points are (1) Public ownership of the means of production, (2) Controlled markets, and (3) Limited earnings. Like untempered capitalism, such economic arrangement exists nowhere (including in “communist” China or Cuba).

For his part, Maher’s defense of capitalism was also a defense of mixed economy. He agreed with many of Moore’s points. So, Maher’s “capitalism” was no less mixed than Moore’s. The difference was that Maher wanted more market and less planning in economic policy.

This is not to say that all mixed economies are equal. (And this point is essential to keep in mind). The crucial question with them is “Mixed in favor of whom?” Those who mistakenly identify themselves as “capitalists” tend to advocate economies mixed in favor of the rich. They do so on the belief that wealth trickles down; a rising tide lifts all boats, etc.

Those who (equally mistakenly) identify as “socialists” want economies mixed more in favor of the working and unemployed classes. They recognize that unregulated markets respond primarily to those with the most money. Economies therefore have to be controlled to include those with limited (or no) resources.

With all of this in mind, Moore and Maher might have resolved their argument by recognizing that the choice before them is not between capitalism or socialism, but between an economy mixed in favor of the rich or one mixed in favor of the poor. And the formula for doing so might be: As much market as possible, with as much regulation as necessary (to assure a decent standard of living for everyone on the planet).

Now, a formula like that not only avoids “the socialist trap;” it is also highly compatible with the biblical social justice tradition that’s expressed so clearly in this morning’s liturgy of the word. As I’ve translated them below, today’s selections point out the injustices inherent not only in the economies of the ancient world, but in today’s neoliberal order. Both, the readings imply, were and are rigged in favor of the rich and against the poor. Check the readings for yourself here.

This is the way I interpret them:

 AM 8: 4-7

 Money makes the rich
 Exploit the poor.
 It leads the wealthy
 To distort religion
 Manipulate currency
 Put thumbs on scales
 Sell shoddy products
 And underpay workers.
 But never doubt:
 They will one day reap
 Due karma.
  
 PS 113: 1-2, 4-6, 7-8
  
 For God will lift up 
 The poor
 From the dirt
 And “shitholes”
 They’re forced 
 To live in.
 Thank God:
 The lowly 
 Will one day
 Become their own
 Masters instead.
  
 1 TM 2: 1-8
  
 In the meantime, 
 Pray that the powerful
 Might change their ways
 For God cares
 Even for them.
 Pray that they 
 Might know God
 As revealed in
 The poor man
 Jesus who died 
 For them too
 Despite their bitterness
 Lies and self-serving
 Talking points. 
  
 2 COR 8:9
  
 Yes, don’t forget:
 God chose
 Self-revelation
 In the poor
 Not in the rich.
 Ironically,
 God’s Preferential Option
 For the Poor
 Is the only way
 To prosperity. 
  
 LK 16: 1-13
  
 In fact,
 The poor man, Jesus, 
 Laughed at the rich
 Who can’t use a shovel
 To save their lives,
 But blame the beggars
 Their own policies have created.
 The rich are so crooked,
 He joked,
 That they even admire
 Shrewdness in those
 Who end up stealing from them!
 Their own small larcenies
 Grow exponentially.
 So they cannot be trusted.
 Restitution is therefore in order.
 But don't worry 
 About the bankers:
 Their “generous” loans
 Can easily be written off
 Without in the least
 Impacting their
 Decadent life-styles.
 Their basic mistake
 Is believing that
 Differentiating wealth and God
 Are somehow compatible.
 They are not!

Don’t you agree that sentiments like those favor economies mixed in favor of the poor? (That’s the way they appear to me.) The readings imply that if mixed economies are all we have, we shouldn’t allow ourselves to fall into the trap that ensnared Moore and Maher. Instead of arguing about non-existent “capitalism” or “socialism,” we should make sure to embrace the principle “As much market as possible, but as much planning as necessary (to insure a dignified life for all).”

But to avoid pointless shouting matches, it will be necessary to carry around in our minds those clear and easily understood ideas about what capitalism and socialism are. To repeat: capitalism’s essential elements are (1) private ownership of the means of production; (2) free and open markets, and (3) unlimited earnings. Socialism’s defining points are just the opposite: (1) public ownership of the means of production; (2) controlled markets, and (3) limited earnings. Once again, those two definitions make it clear that mixed economies are all we have.

Finally, we should be emphasizing the incompatibility between the Judeo-Christian tradition and the spirit of capitalism as characterized in today’s readings. Excessive wealth on the one hand and God on the other are not compatible. Or, as Jesus put it, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.”

Despite our culture’s claims to the contrary, that’s the faith we “People of The Book” (Jews, Muslims, and Christians) are called to embrace.

Marianne Williamson and the Power of Prayer

So, let me get this straight. Marianne Williamson should be disqualified as a viable presidential candidate because she has too much faith in the power of prayer, of mind, of love, and of God.

The disqualification was sparked by a tweet she made as Hurricane Dorian was bearing down upon the southern coast of the United States. It read: “The Bahamas, Florida, Georgia and the Carolinas…may all be in our prayers now. Millions of us seeing Dorian turn away from land is not a wacky idea; it is a creative use of the power of the mind. Two minutes of prayer, visualization, meditation for those in the way of the storm,”

It was a call to faith addressed to a nation where the majority considers itself followers of the one who said, “If you have faith, even as a mustard seed, and say to this mountain ‘move from here to there,’ it will obey you” (MT 17:20).

[Yes, faith and its power to “move mountains” is an idea that appears multiple times in the Jesus tradition, indicating that the phrase probably originated with the Master himself. But, of course, Jesus’ words presume that his listeners, like most of us, had no such minimal faith. Hence, he implied, our belief remains powerless.]

Jesus’ faith aside though, consider the content of Ms. Williamson’s tweet. It simply asked her followers:

To face the power of our human minds and spirits as much greater and connected with natural forces than we generally believe.
In view of that fact, to activate their collective force to avert disaster.
And to do so by stilling that mind through meditation, by praying for those in the hurricanes path, and by visualizing their prayers answered.

Read it again: that’s exactly what the tweet says! Nothing more; nothing less.

In other words, it was all quite harmless and potentially powerful. There was nothing in it of fear, hatred, climate-change denial or blame of victims – all the responses we’ve come to expect from the outrageous tweets of more conventional politicians. Instead, there was only expression of solidarity, compassion, faith, stillness, and acceptance of what traditional spirituality tells us of the untapped power of the human spirit that consciously aligns itself with the divine.

As I’ve already indicated, the tweet also implied a connection between human consciousness and Mother Nature herself – something underlined in the mystical traditions belonging to all the world’s great faiths and to mainstream science as well. (As Francis of Assisi would remind us, all of us are in some sense a part of “Brother Hurricane” Dorian.)

But, horror of horrors (!) such expression of traditional faith and scientific insight was enough to disqualify Williamson from presidential candidacy. Whoopi Goldberg and panel members on “The View” ridiculed her. Others characterized her as no better than that of religious fundamentalists.

To my mind, however, it proves just the opposite.

Williamson’s tweet demonstrates how truly different she is from her fellow candidates as well as from the fundamentalists who have hijacked the faith of Jesus. And how refreshing! Her viewpoint is what our times require, where expressions of faith are limited to “thoughts and prayers” after mass shootings — or to divisive imposition of narrow beliefs about abortion and rejection of LGBTQQIAAPs.

In fact, Marianne Williamson is so different from what we expect from politicians and secular leftists that when she simply expresses solidarity with those in the Bahamas, Florida, Georgia and the Carolinas (whose prayers no doubt echoed Marianne’s tweet) she reveals herself as absolutely mystifying, incomprehensible, and unacceptable.

Let’s face that too: Williamson’s tweet expressed extraordinary solidarity with those in Dorian’s path. Without doubt, many of them were praying that the hurricane’s force might be mitigated or diverted. In fact, if we found ourselves in their circumstances, the religious among us (and “foxhole Christians” as well) would be offering similar prayers: “Please, Lord, save me and my family from this hurricane. Change its path. Keep us safe.”

And what would be wrong with that? It’s an absolutely human response to impending disaster.

No, the hubbub over Ms. Williamson’s tweet is but another demonstration of why her candidacy is indispensable. We need her to profoundly change our political conversation, to move that conversation from fear and denial to compassion, and to unveil the true nature of faith engaged with an overly-secularized world.

The Unique Importance of Marianne Williamson’s Campaign (Sunday Homily)

Readings for 24th Sunday in Ordinary Time: WIS 9:13-18B; PS 90: 3-6, 12-14, 17; PHMN 9-10, 12-17; PS 119: 135; LK 14: 25-33

Marianne Williamson’s campaign is not dead. True, she will not be appearing on the stage of the third Democratic debate. Although she has the required number of donors, Williamson has not yet attained the necessary 2% in four polls approved by the Democratic National Committee (DNC). Nonetheless, her campaign continues its concentration on Iowa, where she’s been working for the last several months. Her people confidently anticipate her participation in Debate # 4.

Recently, the New York Times (NYT) ran a long very positive column on Marianne. It was called “The Gospel according to Marianne Williamson.” It reminded readers of Ms. Williamson’s identity, her growing and highly enthusiastic audiences, and the persuasive power of her remarkable eloquence.

The article assured readers that Williamson is far more than some New Age guru or the spiritual advisor of Oprah Winfrey. Jokes and criticisms aside, she has nothing to do with crystals or burning sage. Instead, she is a widely-hailed, best-selling author, spiritual teacher, counsellor, and generally wise person. For more than 40 years, she has been a student and teacher of A Course in Miracles (ACIM), a book published in 1974) which Williamson describes as “basic Christian mysticism.”

It’s that latter qualification – Williamson’s connection with Christian mysticism – that makes her continued campaign extremely relevant to this Sunday’s liturgy of the word. That’s because the theme of today’s readings contrasts the wisdom of God with the wisdom of the world just as does ACIM. Serious consideration of that contrast illustrates the unique importance of Marianne Williamson’s candidacy at this particular juncture in the history of our nation and world.

For ACIM, the world’s wisdom is based on fear; God’s wisdom is based on love. In fact, according to A Course in Miracles, love and fear are the only two motivational forces in the entire world. That’s true in our personal relationships, but also in politics. Either we see others as enemies poised to attack us at every opportunity, and act accordingly. Or we recognize our very selves in those the world would teach us to fear, mistrust, and hate.

More specifically, the politics of fear sees Muslims, Russia, China, the Taliban, ISIS, immigrants, people of color, LGBTQQIAAPs, and poor people in general as our enemies. Meanwhile, a politics based on love recognizes that none of those the world teaches us to fear is basically hostile. Rather, when we take 100% responsibility for the problems designated enemies ostensibly represent, a path opens up to achieving peace with all concerned.

Does such conviction seem woo-woo or unrealistic to you? If it does, please be reminded first of all, that such belief is basic not only to Christian faith, but (as Williamson constantly reminds us) to all the world’s great religious traditions, including Islam. It is basic also to many secular traditions that consider themselves atheistic or agnostic.

Secondly, remember that according to Christian faith, “God” is synonymous with “love,” so that Williamson’s “Politics of Love” means the politics of God. That means (thirdly) that rejection of political love as woo-woo trivializes Christian faith and Jesus himself.

With all of that in mind, please read for yourselves this Sunday’s liturgical readings. (You’ll find them here.) To repeat, they contrast the wisdom of the world with the Wisdom of God. In any case, and for what it’s worth, here are my “translations” of their content. Their thoughtful review will help you see what I’m getting at in saying that Marianne Williamson’s “Gospel” is far deeper than revealed in the NYT article just referenced.

 WIS 9:13-18B
  
 The wisdom of God
 Unlike the world’s
 Is sure and decisive.
 For human thought processes
 Focused on the body
 And its shifting reality
 Are necessarily confused.
 Hence, we cannot judge wisely
 Without assistance
 From the Holy Spirit
 Who consistently reveals
 God’s Reality
 As filled with love.
  
 PS 90: 3-6, 12-14, 17
  
 This is because
 Time has no meaning
 For God.
 Everything but Love
 Passes in an instant.
 Consequently 
 Our prayer must be:
 “Teach us 
 Your changeless vision
 Filled with kindness
 Joy and gladness.”
 Only such 
 Synonyms for love 
 Give meaning
 To our lives.
  
 PHMN 9-10, 12-17
  
 For example,
 An elderly and imprisoned Paul
 Long ago
 Rejected the world’s wisdom
 About slavery.
 Seeing with the eyes of Christ
 He says
 Miraculously transformed 
 Onesimus
 From slave and chattel
 Into a man
 A partner
 A son and brother.
 “Follow my example,”
 The shackled one implores.
  
 PS 119: 135
  
 We agree:
 Show us your face,
 O, Lord,
 In slaves
 And in those behind bars.
 Yes, teach us your ways.
  
 LK 14: 25-33
  
 But the Master warns:
 “If, like me, you live
 According to God’s Wisdom,
 The World
 Will surely crucify you
 As the subversive
 You must be
 To qualify 
 As my disciple.
 But be sure to
 Subvert non-violently
 For otherwise,
 The militarized 
 Powers of the world
 Will surely crush you.
 Sabotage instead
 By insistent example
 That refuses 
 To value anything 
 The world treasures.”

Those are radical thoughts. They are 180 degrees opposed to the “wisdom of the world.” Yes, the very wisdom of God teaches that we have no enemies other than those our thoughts and resulting actions have created. It’s reconciliation with our designated enemies (recognizing them as embodiments of our very selves) that holds the promise of our very salvation.

No Democratic candidate other than Marianne Williamson dares call us to such radicality. It’s that change in attitude that ACIM defines as “miraculous.” Only that sort of basic transformation in consciousness can save us from the unprecedented catastrophes facing our world today.

As Ms. Williamson puts it: “It’s unreasonable to expect those who drove us into the ditch we’re in now to be the ones qualified to get us out.”

No: our present context necessitates an entirely new leadership and consciousness – a new wisdom based on love rather than fear. That’s the vision Marianne Williamson offers us this election season. And it’s not New Age woo-woo. In reality, the wisdom in question is not new at all. It’s reflected in the teachings of Jesus. It’s the wisdom of Paul. It’s the theme of today’s liturgical readings.

Everyone Likes a Good Joke: Jesus Makes Fun of “Humble” Religious Hypocrites (Sunday Homily)

Readings for 22nd Sunday in Ordinary Time: SIR 3: 17-18, 20, 28-29; PS 68: 4-5, 6-7, 10-11; HEB 12: 18-19, 22-24A; LK 14: 1, 7-14.

[What follows is a dramatic re-creation of Luke’s rather abstract account of Jesus’ dinner at a Pharisee’s home. (See the narrative here.) While Luke seems to have the Master recommending impossible (for Jesus) hypocrisy and self-promotion, the re-creation seems more probable and gets at Jesus’ real message about the Kingdom of God and its preferential option for the poor.]

In this morning’s gospel episode, Jesus finds himself invited for dinner to the home of a Pharisee. All present, Luke tells us, are watching Jesus closely. No doubt, they’re keeping an eye on his disciples too. And they don’t approve.

After all, like Jesus, his disciples are mere riff-raff. But at least Jesus is the reputed peasant-rabbi. Everyone’s talking about him. And investigating Jesus is the whole reason for this dinner. So for the moment at least, the Pharisees are willing to cut him some slack. He’s sitting near his hosts towards the head of the table.

His hangers-on however are a different story. They’re rough. They smell of fish and sweat, and have no manners. And yet, as Jesus’ friends, they’ve been granted a place at table — down towards the end. Even there, they feel out of place, but for that very reason they are enjoying themselves tremendously. You can imagine their rough jokes and loud laughter.

Yes, the Pharisees are watching Jesus and his friends. But obviously, Jesus has been watching them as well. He knows they are expecting some words of wisdom. So . . . he tells them a joke. And the joke’s on them. It contains a sharp barb.

“Thanks for inviting us to this banquet,” Jesus begins. “Unaccustomed as we are . . .” He pauses and smiles. “That’s quite generous of you. After all, none of us can repay your kindness. We are homeless people, as you know. We’re unemployed too, so we are in no position to return your kindness.

The best I can do is offer you some wisdom. So let me tell you what I’ve been observing here.

“Evidently,” Jesus goes on, “it’s your custom to adopt the humility recommended in the biblical Book of Sirach. I can’t tell you how impressed I am; I’m edified by your piety. I mean, you have clearly taken to heart the words of the sage, Jesus ben Sirach – what he said about being humble, especially if we are ‘great’ as all of you are here, I’m sure.”

Jesus eyes his listeners. He can tell that they are waiting for the penny to drop. So he drops it.

“I can see that when you come into a place like this, you take the lowest place available — down there where my friends are.” With this, Jesus stands up bows his head, stoops his shoulders and slumps towards the lowest place at table. He laughs.

“That way,” the Master continues, “our host, of course, is obliged to publicly invite you to a more honored position at table. ‘Friend,’ he’ll say, ‘come up higher, and sit in the place you’ve merited not down there with the unwashed and poor.’”

Now Jesus is standing. He throws out his chest and strides towards the seat right next to his pharisaical host. He chuckles again. “That enables you,” Jesus continues,” with great protestations of unworthiness, to take your ‘rightful’ place at table. Your stock has risen in everyone’s eyes.

“So congratulations are in order,” Jesus says. “All of you have learned your lessons well. You’ve just created a show, and have actually exalted yourself by pretending to be humble. In a sense, you’ve received your reward.”

Jesus is seated again and looking intently at everyone. Their mouths are open with shock.

“So here’s my wisdom, friends. . . . Your ‘humility’ is not what Sirach was recommending. In fact, it’s a form of pride and self-promotion.

“Instead, real humility is this: when you throw a party like this one, invite the poor, the lame and the blind, and then serve them. Place them at the head of your table and treat them as honored guests. People like that can’t or won’t repay you. But in fact, YOU OWE THEM.” Jesus fairly shouts those last three words.

“I’m telling you the truth,” he says. And humility is nothing but the truth.”

Jesus pauses, but he hasn’t finished yet. “You see, those belonging to what you consider the Great Unwashed — like my friends — are actually God’s favorite people. Recall what the psalmist said about them in Psalm 68. He said God is the Father of orphans; he’s the defender of widows, of prisoners, of the homeless, and of farmers without land.”

Jesus is quiet now; his smile is broad and friendly. He searches the faces of his table companions one-by-one.

Then he turns to his host and adds.

“To be fair, my friend, you yourself are on the right track. By inviting us today, you’ve shown that you already understand what I’ve been saying. As I say, none of us can repay you, and yet you’ve invited us to this abundant table. We are sincerely grateful.

“But don’t think that you’ve somehow performed an act of charity by your invitation. No, it’s an act of justice – of compensation to make up for what you have stolen from the poor by underpaying them and taxing them heavily. In supporting the poor and even the “lazy,” you are simply imitating our generous God.

“I mean the earth and its produce are all gifts from God. No one has earned them. No one owns them but the creator. If you have food, then, you are obliged to share it with the hungry – even with those unwilling to work. As difficult as it might be to understand, that’s simply the divine dispensation.

“The earth and the life it supports have been freely given to everyone – even to people like me and my friends who refuse to work and live from the alms of people like you. No one deserves life or food more than anyone else. So in effect, you are obliged to do what you’ve done.”

(Homilist’s note) None of this needs commentary from me.

What’s your commentary?

P.S. You might be helped in formulating your thoughts by this short interview of scripture scholar, Reza Aslan, by Russell Brand. In the exchange, Aslan explains how Jesus, the Buddha, and Mohammed were more interested in economics than in theology. They were economic radicals intent on turning their societies upside-down. None of them intended to found a new religion.

Faith Is Belief in What the World Cannot See – In What the Mainstream Denies

Readings for 19th Sunday in Ordinary Time: WIS 18:6-9; PS 33 1,12, 18-19, 20-22; HEB 11: 1-2, 8-19; MT 24:42A, 44; LK 12: 32-48

Despite their apparent obscurity, this week’s readings should be powerful and encouraging for people of faith. They are about faith that enables followers of Jesus to see what remains opaque to a purblind world.

By definition faith cannot adjust to what the world takes for granted. It is commitment to what materialists cannot see – to what the mainstream denies. After all, the world’s normalcy exalts individualism, money-grubbing, meaningless entertainment, oppression of “the othered,” endless war, and the never-satisfied quest for pleasure, power, profit, and prestige.

Faith, on the other hand, believes in a world that remains unseen by the dominant culture. It’s the world as it comes from the hand of God: beautiful, simple, loving, forgiving, and belonging to everyone.

As a result, people of faith are called to stand with those our dominant culture rejects. In “America,” that means standing with the poor and homeless, with immigrants, Muslims, people of color, LGBTTQQIAAP humans, socialists, communists, environmentalists, and social justice warriors. . . That’s the short list, today’s readings suggest, of those who are favored by God.

Put more simply, faith realizes that all of us are one. All are children of God. All creatures from smallest to greatest are loved by God. It’s that simple. It cannot be said too often. That’s why some of us formally celebrate creation’s oneness each week with others who share our simple outlook. That’s why the world’s spiritual teachers of all faiths insist that each day must begin with some spiritual discipline (such as meditation or centering prayer). Such quiet time reminds practitioners that we do not belong to this world. That’s why Jesus told us to “pray always.”

There is nothing more important than living from the truth that all creation is one. NOTHING! That faith alone can save our world from the impending disaster sadly looming on our near horizon in the form of nuclear war and climate disaster.

But it is so hard to swim against the stream, isn’t it? It’s exhausting. After all, we’re surrounded by daily events that contradict it at every turn. Everything in our world conspires to tell us that we’re atomized individuals hostile to everyone unlike us. Think of the daily mass shootings, endless sanctions of designated enemies, obvious public lies, redefinitions of truth, police brutality, worship of money, resources absolutely wasted on war, and the distortions of God and religion for selfish purposes. Think of our belief that our country, the principal cause of the world’s problems, is somehow special, exceptional, and favored by God. Nothing could be further from the truth.

Thank God for Sacred Scripture that calls us back to Center. (That’s the beautiful thing about the Bible – almost alone in ancient western tradition it represents the consciousness and voice of the poor, rather than those of kings, generals, and court prophets.)

In any case, and for what they’re worth, here are my “translations” of this week’s readings as they’d be understood by their authors who were themselves marginalized people surrounded by Great Powers intent on exploiting and even obliterating them. Please read them for yourself here. At first, and in their original form, they might strike you as obscure. However, read thoughtfully, they are powerful. So, here’s what I take them to say in these dark times. See if you agree.

 WIS 18:6-9 (A reflection on Israel’s Exodus)
  
 Our tradition is that of
 An enslaved people
 Exhibiting the meaning
 Of faith
 As courageous commitment
 To an unseen glorious future
 Where the mighty
 Are dethroned
 And brought to justice
 While the exploited 
 Are exalted
 As God’s own people.
  
 PS 33: 1, 12, 18-19, 20-22 (Blessed are the people God has chosen to be his own)
  
 Yes, God’s Chosen People
 Are the famished
 And those threated
 By death.
 They are driven by
 A divine Life Force 
 Calling them
 To struggle for justice.
 The Force is kind
 And protective 
 Of the oppressed.
  
 HEB 11: 1-2, 8-19 (Follow the example of our forebears)
  
 In fact,
 Faith is a verb,
 An active commitment
 By the hopeless poor
 To a just future
 That the world
 Cannot even see.
 It’s what our ancient ancestors
 Lived by
 Giving them hope
 Even when they were 
 Only a few immigrants 
 Among a hostile 
 Foreign people
 Fearful that the poor 
 Unbelievably fertile “invaders”
 Would eventually outnumber 
 And replace them.
  
 MT 24: 42A, 44 (Don’t give up the fight)
  
 So, wake up!
 God’s future will dawn
 Just when the World’s saying
 “That can never happen.”
  
 LK 12: 32-48 (These readings are meant for everyone)
  
 Yes, we might be small in number
 And it might take a long time,
 But we are the agents
 God has chosen
 To bring about 
 Our Master’s future
 Where money’s not important,
 The rich serve the poor,
 The thieves are thwarted,
 And empires overthrown
 By true humanists,
 Yes, humanists
 Like Jesus
 And us!

Jesus (& Mary Magdalen) Rejects the American Work Ethic (Sunday Homily)

Readings for the 16th Sunday in Ordinary Time: Gn. 18: 1-10A; Ps. 15: 2-5; Col. 1: 24-28; Lk. 10: 38-42.

This week’s Gospel reading is fun. It’s about work and relaxation. It contains Good News for workers that contrasts sharply with the attitude of their employers.

The reading has Jesus and his closest companion, Mary Magdalen, exemplifying the Master’s habitual attitude towards work which is exactly what American capitalists condemn as laziness. Its take-away: forget Martha’s overwork. Instead, be more like Jester Jesus and Lazy Mary.

I’ll explain that in a minute. But before I do, let me offer an amusing reminder of our culture’s deification of work. It came a couple weeks ago in a Fox News interview with Donald Luskin, the CEO of Trend Macrolytics, a prominent Wall Street consulting firm. As such, it’s his job to forecast market trends and offer stock market advice to institutional investors. I imagine he spends his day making phone calls, having three-martini luncheon meetings with clients, or maybe advising them on the golf course or in a luxury suite at the local baseball stadium. For him, that’s work. It ultimately ends in pressing computer keys to implement his momentous decisions to “buy” or “sell.” Whew!

In any case, Luskin was asked on Fox about a recent report showing that retirement is becoming a thing of the past. In fact, nearly one in four Americans will never have enough money to quit the daily grind. When asked if he found the trend worrisome, Luskin said it didn’t concern him personally. On the contrary, and employing theological language, the man actually called it a “blessing” and a “miracle” that people have been relieved of the burden of retirement that workers had to endure in less fortunate times.

He said:

“It doesn’t worry me personally. I guess I’m one of those people who plans never to retire. I mean, I’ve got to tell you, what do people do when they retire? You know, how do you spend a day? I mean, is bowling that interesting? Is fishing that interesting? I mean, I happen to love my work. Why do I want to stop it? You know, it’s not like it hurts. Why would I stop it? This is great. What a great country where we have the opportunity to keep working. What a miracle where our lives are long enough and we’re healthy enough and mentally alert enough, so we don’t have to retire like generations before us. This is a great blessing. You should embrace it.”

Such words need very little comment. What do retired people do? Are you serious? How about: what you always wanted to do but couldn’t while working two or three meaningless jobs involving physical activity, danger, heavy lifting or boring repetitious tasks for clueless employers like Luskin himself. How about: volunteering for Habitat, working for Marianne Williamson‘s campaign (with its commitment to changed political consciousness); how about spending time with your spouse and grandchildren? How about traveling, reading, writing poetry, listening to or playing music, making love, taking naps, meditating, playing checkers or chess, hiking, learning a new skill, painting – and yes, bowling or fishing.

What Luskin reflects is our entire culture that locates “real life” in the shop or market place. In fact, we’re taught to prize overwork. This is especially true of “American” culture where unlike our European counterparts, we spend an average of three hours per week more on the job. That adds up to something like a month more of work each year than our European sisters and brothers. Most important, Americans take fewer (and shorter) vacations. The average American takes off fewer than six weeks a year; the average Frenchman almost 12. Swedes take the longest vacations – 16 ½ weeks per year.

Today’s gospel reading from Luke urges us to correct our tendency to overwork before it’s too late. In doing so, it directs our attention to the counter-cultural nature of Jesus’ teachings about how we should spend our days.

Yes, Jesus was extremely counter-cultural even about work. We shouldn’t forget that. As Deepak Chopra points out (in his The Third Jesus), the Sermon on the Mount, which captures the essence of Jesus’ wisdom, has him explicitly telling his disciples not to earn a living, save money, plan ahead or worry about the future. He actually does! Read it for yourself.

And did you notice the description of the “Just Person” in today’s responsorial psalm? Man or woman, they harm no one, do not slander, speak ill of no one, and refuse to accept bribes. All of that raises no eyebrow. We yawn: none of that seems particularly counter-cultural.

But how about, “They lend not money at usury?” Could anything be further from the work Mr. Luskin idealizes? Yes, lending at interest is considered robbery and is forbidden in the Bible. [What if all Christians (and Jews) kept that commandment? Our world with its economy based on credit and interest, would be entirely different.]

More to the day’s point: the world would also be different – our lives would not be the same – if we acted like Mary instead of Martha.

The misdirection of traditional sermons obscures that possibility. Customarily homilists understand the story of Martha and Mary in a strictly spiritual sense. Their commentaries use the two sisters to compare the active and the contemplative lives – as though poor Martha stood for lay people having to wait on others with no time for prayer like the more otherworldly Mary. Martha’s sister “choses the better part” like a contemplative “religious” eschewing “the world of work” and spending their time pondering the spiritual teachings of Jesus and living a life rapt in prayer and contemplation.

I used to think that too – until I read Un Tal Jesus (“A Certain Jesus”) written by Maria Lopez Vigil and her brother, Jose Ignacio. (The book has been translated into English under the title Just Jesus.) The authors are Cuban and now live in Nicaragua. Maria is a former nun; Jose Ignacio, a former priest.

Together the Lopez-Vigils created a series of radio programs broadcast all over Latin America. The shows dramatized the four gospels and presented a very human Jesus – the one who emerges from recent scholarship on the historical Jesus.

In Un Tal Jesus, Jesus is black, has a winning smile, and a very down-to-earth sense of humor. (The photo at the top of this blog entry shows Jesus as depicted in the Lopez-Vigil’s book.) The human Jesus portrayed in that radio series scandalized many and inspired even more throughout the Latin world and beyond.

As the Lopez-Vigils envision it, today’s episode takes place in a Bethany tavern owned by Lazarus, the brother of Martha and Mary. It’s a place of eating, drinking and lodging for travelers. It’s a place of laughter, joking, over-eating and drunkenness. And Jesus is right there in the middle of it all.

Passover is approaching, and the inn is full of pilgrims. It’s steamy, noisy, and loud. Martha is on the job, waiting on tables and controlling the rest of the staff. Meanwhile Mary (whom scholars increasingly identify with Mary Magdalene, Jesus closest female companion) is distracted by conversation with Jesus, who is bantering with his friends.

And what are they talking about? Religion? God? Spirituality? No, they’re joking. Jesus is posing riddle after riddle. And Mary finds it completely entertaining. In part, their dialog goes like this:

Jesus: What’s as small as a mouse but it guards the house like a lion. One, two, three: Guess what it is!
Mary: Small as a rat…and…it’s a key! I guessed it, I guessed it!
Jesus: Listen to this one: It’s as small as a nut, has no feet but can climb a mountain.
Mary: Wait… a nut going up the mountain…a snail!…Ha, ha, ha, tell me another one!
Jesus: You won’t guess this one right. Listen well: It has no bones, it is never quiet, with edges sharper than scissors.
Mary: It has no bones… I don’t know…
Jesus: It’s your tongue, Mary, which never rests!

Well, Mary and Jesus might have found that sort of patter entertaining, but Martha did not. She’s in charge of the inn and is worried about her guests waiting impatiently for their food while bread is burning in the oven. So, she makes her complaint to Jesus: “Stop your chatter and let my sister do her job!” It’s then that Jesus makes that remark about Mary’s choosing the better part. She’s chosen socializing and play over work.

Does that scandalize you – Jesus distancing himself from work? Well, it seems completely consistent with what I said about Jesus earlier. It coincides with his general approach to work, money, profit, saving, and anxiety about the future.

What difference would it make in our own lives if we accepted that message: socializing, community, and fun are more important than the work people like Donald Luskin would have us devote our entire lives to?

What difference would it make in our culture if, in a context of underpaid labor and long hours on the job we elected candidates advocating “spreading the work around,” spreading the money around, shortening the work week, and affording us more time with friends and family, eating, drinking, joking, and playing?

That’s the message of today’s Gospel reading: we need more free time, more vacations, and assured dignified retirement.

Wake up, Mr. Luskin! Wake up, American workers: You have nothing to lose but your chains.

P.S. Here’s the actual interview with Donald Luskin along with commentary by TYT‘s John Iadarola

Marianne Williamson: The Most Radical Candidate

Readings for Pentecost Sunday: ACTS 2: 1-11; PS 104: 1, 24, 29-30, 34; I COR 12: 3B-7, 12-13; ROM 8: 8-17; JN 20: 19-23

Today is Pentecost Sunday. Fifty days after Easter, it celebrates the day that followers of Jesus decided to overcome their fears and form a community to carry on Jesus work of introducing what he called the Kingdom of God as an alternative to Rome’s Kingdom of Caesar.

Whether the realization dawned on Easter day itself (as in today’s Gospel reading from John) or 50 days later (as described in the first reading from the Acts of the Apostles), today’s celebration reminds us that Jesus’ Spirit stands 180 degrees opposed to that of empire – the spirit of the world. That’s because Jesus’ Spirit is embodied in the victims of empire’s torture and capital punishment. It recognizes the poor rather than the rich as the bearers of peace, joy, and prosperity. That’s what John means by recalling that before conferring his Spirit of Peace, Jesus “showed them his hands and his side.” That’s what today’s Sequence means when it identifies Jesus Spirit as the “Father of the poor.”

During this election season, I cannot help connecting those Pentecostal insights to Marianne Williamson. That’s because alone among Democratic presidential candidates, she specifically recognizes the incompatibility between Jesus’ teaching that prioritizes love and forgiveness and the spirit that governs our world characterized by fear, greed, lies, and violence. For Williamson, such opposition remains a spiritual truism, whether we connect it with Jesus, Moses, Mohammed, Krishna, the Buddha, or simply with LIFE or NATURE. Acknowledging that, Williamson’s candidacy is calling for a national change of consciousness from fear and greed to one driven by love and compassion.

Yes, she dares to do that with great specificity! And her wisdom and sincerity in doing so can hardly be questioned. In fact, we know more about Marianne Williamson, her philosophy, spirituality, and the workings of her mind than any other candidate. That’s because she’s spent, more than 30 years talking about nothing else. It’s all part of the public record. She’s used her spirituality (what today’s liturgy identifies with the Spirit of Jesus) to help individuals, couples, and congregations reach depths of critical thinking that even progressives might consider far too radical. For instance, she holds that:

We live imprisoned in a deceptive world much like Plato’s Cave.
There, what the world presents as truth is 180 degrees opposite of the truth of God (though no one need use that historically debased term).
The world’s truth is governed by fear and greed.
It identifies the “other” (e.g., poor people, Muslims, immigrants, refugees, non-whites, Iran, Russia, Venezuela, North Korea, ISIS) as the cause of our problems, while “we” are innocent.
The fact is none of those just listed is our enemy. All of us are more than brothers and sisters; in fact, there is really no meaningful distinction between us. What we do to them, we do to ourselves.
As a result, God’s ultimate truth is governed by love and compassion and by the realization that all humans are ultimately innocent.
That’s true even of Donald Trump, John Bolton, and Mike Pompeo. Though they are sociopaths who need to be removed from office and to face the consequences of their crimes, they too are performing the spiritual service of revealing as never before the corruption of the prevailing system that deceitfully serves the rich rather than the rest of us.

Insights like those have been among Marianne Williamson’s guiding convictions for more than 30 years. And at least since 1998 and the publication of her Healing the Soul of America, she has scandalized many of her would-be followers by connecting her profound spirituality to deeply radical politics. In that book, she predicted the rise of a force like Donald Trump if the “higher consciousness community” and the rest of us failed to make similar connections. The title (and content!) of her latest book, The Politics of Love, doubles down on the radicalness of her analysis.

Imagine governing our country and the world according to the Spirit described in today’s readings. They are crystal-clear in their contradiction of what we’ve been led to accept as normal and unavoidable in the realm of politics. Review the readings for yourself. They tell us that Christ’s Spirit:

Is international; it loves equally people of all nations (Acts 2: 1-11)
Is abundantly creative and universal involving not just human beings, but all of creation (PS 104: 1, 24, 29-30, 31, 34)
Refuses to recognize religious distinctions, e.g. between Jews and “pagan” Greeks (ICOR 12: 3B-7, 12-13)
Embodies wisdom, understanding, counsel, fortitude, knowledge, and joy (Special Pentecostal Sequence)
Recognizes forgiveness as the key to peace (JN 20: 19-23)

Isn’t it true that most Americans, who describe themselves as somehow “Christian,” would find the convictions just listed as unrealistic or even suicidal if applied to politics?

But, of course, those ideals have never been tried. And, according to Williamson, that’s just the point. Failure to apply the spiritual insights advocated by Jesus and those other spiritual avatars have led us to our present impasse. That “realism,” she observes, is what’s really suicidal. It’s destroying our planet and threatening us with nuclear holocaust. For Williamson, making America great again means following a radically different path. It means following the example of Quaker-inspired abolitionists, of the similarly motivated suffragettes, of the Baptist preacher Martin Luther King, of war-resisters like the Catholic priests Phil and Daniel Berrigan, of Dorothy Day and Mohandas Gandhi. Those figures and the tradition they represent constitute the truly “great” part of the American tradition.

To put it bluntly, Marianne Williamson, like the feast of Pentecost itself, is asking Americans to overcome their fears and form the beloved human community envisioned by Jesus, King and those others. But to do so, she says, we must completely reject everything empire values as true and worthy. Instead, Williamson invites us to recognize solidarity with those empire actually despises. Russians, Chinese, Iranians, Venezuelans, Syrians, North Koreans, Muslims, immigrants, the poor in general, even ISIS fighters, and especially the world’s children are beloved by God. Rather than rejection, wars, dronings and sanctions, they deserve respect and inclusion in any negotiations that affect them. At the same time, those actually in power are often thieves, sociopaths and criminals. They deserve compassion but must be treated accordingly. All of that encapsulates the radicalness of Marianne Williamson’s approach to politics. It also encapsulates the Spirit of Jesus – his ultimate gift celebrated this Pentecost Sunday. Is that too radical, even for Christians, even for progressives? The alternative, Williamson reminds us, is just not working out.

What Stephen Saw (Yet We Do Not) — Homily for 7th Sunday of Easter


ACTS 7:55-60

Stephen
Executed before Paul
Falls asleep
Envisioning God’s Kingdom
While forgiving the ignorant 
Who cover their ears
Against hearing
The Human One
Who substitutes God’s Reign
Of compassion and love
For religion’s insatiable 
Blood thirst.  

PS 97: 1-2, 6,7,9

Yes, Jesus’ Kingdom rests 
Not on executioners’ haste 
To throw the first stone 
But on justice
Joy and gladness
For everyone
It confers judgment
Revealing
The emptiness of
Everything 
Killers venerate.

REV 22:12-14, 16-17, 20

May God’s Kingdom come!
Even amid roadside missiles and martyrs’ gore.
Hear the urgency!
“Come, come, come, come, come, come”
Six times over:
Come Alpha and Omega
First and Last
Beginning and End
Root and branch
Starlight and Bride
Water and Life.

JN 17: 20-16

It’s about Unity
The Master assures
Five times he says:
One, one, one, one, one
We are
Close like Jesus and Abba.
Foundationally coherent
With them, Stephen, Paul
And those myopic men
Throwing rocks
Powerful enough
To awaken
Prophet’s rage 
To know, know, know, know, know, know
(Count them!)
That God and 
We are One
Rendering stones and blood
Impotent
To destroy
Shared unity
At divine core.

Marianne Williamson and War (Memorial Day Sunday Homily)

Readings for 6th Sunday of Easter: ACTS 15: 1-2, 22-29; PS 67: 2-3, 5-6, 8; REV 21: 10-14, 22-23; JN 14: 23-29

It’s Memorial weekend already – the unofficial beginning of summer, 2019. As usual, it’s a day when our country celebrates war and its heroes. That’s simply the American way of commemorating every patriotic occasion.

Appropriately however, this weekend’s liturgy of the word introduces a note of dissent. It centralizes peace as the content of Jesus last will and testament. In so doing, it implicitly contrasts Jesus’ concept of peace with that of Rome or any empire for that matter. The Roman Tacitus described his country’s understanding with the famous aphorism: “They create a desert and call it peace.” For me, Tacitus’ description applies just as well to the United States.

With that in mind, it also seems appropriate to connect Memorial Day, the peace Jesus advocated and the presidential candidacy of Marianne Williamson. I say “appropriate” this time because Williamson is the only candidate in the crowded Democratic field who thematically centralizes the need for change of specifically spiritual consciousness about all things political – including matters of war and peace. Her attitude on those issues corresponds closely with that of Jesus as expressed in today’s Gospel reading.

Marianne Williamson and Peace

To begin with, Williamson is a harsh critic of the Pentagon and the policy of perpetual war into which our country has increasingly fallen since the Second Inter-Capitalist War (1939-’45) and especially since 9/11/01.

In fewer than 100 years, she points out, the real driving force behind United States military posture has become the interests of Lockheed Martin, Raytheon, Boeing and other defense contractors. That has Americans, for instance, buying one hundred B-21 stealth bombers each costing $550 million and each capable of carrying thermonuclear weapons. That’s $55 billion in total.

Such investment, Williamson says, is completely over-the-top. Why 100 planes of that type? At the very least, it all seems completely out-of-proportion to the danger posed by our perceived terrorist enemy. Terrorists belong to no particular state. Very often they are home-grown. In any case, their hit-and-run attacks cannot be effectively answered with wholesale bombing, much less with nuclear weapons. Williamson writes:

“America today is like the British Red Coats during the Revolutionary War – standing abreast in a straight line waiting for someone to yell ‘Fire!’ while American colonists were hiding behind trees like the early guerrilla fighters that they were. Our entire notion of national security is like something out of another century.”

Instead of such waste and without neglecting legitimate defense concerns, Williamson calls for effective recognition of the soul force of peace building. She wants established a US Department of Peace that would make peace-creation a central goal of national policy, both foreign and domestic. It would use resources like those now wasted on those B-21s to support diplomatic efforts with those currently villainized in order to justify purchase of overpriced weapons systems.

Peace building would reconstruct the cities that US policy has destroyed. It would support educational opportunities for children, expand economic prospects for women, and in general alleviate human suffering across the planet. “That would be the moral thing to do,” Williamson says. “That would be the loving thing to do. And that would be the smart thing to do.” In summary she says, “The best way to create a more peaceful world is to treat people with greater compassion.”

Jesus and Peace

Williamson’s approach to peace-building is in sync with Jesus last will and testament expressed in today’s liturgy of the word. There he says: My peace I leave with you. My peace I give you. Not as the world (meaning Rome) gives, do I give.”

Jesus words and ultimate fate remind us that Rome’s policies created terrorists no less predictably than our own country’s way of creating “peace.” It led the empire to identify Jesus as a terrorist and execute him accordingly.

Jesus, I’m sure, must have hated Rome. Like all his Jewish contemporaries, he must have despised Rome’s imperial presence in Palestine – especially since it was headed by a man who considered himself God, Savior, Lord, and Prince of Peace. Scholars remind us that empire was the most significant factor shaping Jesus’ life. We know for a fact that he opposed it vigorously – especially its local collaborators personified in the Jewish high priesthood of his day, along with the scribes, Pharisees and Jewish high court. However, his resistance was non-violent.

Yes, Jesus’ peace is not what the world calls peace. It’s not Roman peace which was imposed by means of war. Rome’s, like the Pentagon’s, was peace through victory – always supported by Roman religion. In fact, as scripture scholar John Dominic Crossan, puts it in God and Empire: Jesus against Rome then and now, the exact sequence was religion – war – victory – peace. Sound familiar?

By contrast, the peace Jesus bequeathed had nothing to do with Rome or empire in general. His peace is brought not by victory, but by justice – especially for the poor. His was not peace through victory, but peace through justice. As I noted last week, that point was made in the programmatic sermon the Master gave in Nazareth at the beginning of his public life. These are the words with which he described his very purpose: “The Spirit of the Lord in on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim deliverance to the captives and recovery of sight to the blind, to release the oppressed, to proclaim the year of the Lord’s favor (LK 4: 17-19).

Jesus was about serving the poor, releasing the imprisoned, caring for the disabled, liberating the enslaved, and ending debt servitude. His peace had nothing to do with victory as the world understands it – as Rome understood it or as the United States does. The sequence of Jesus’ gift to the world was religion – nonviolence – justice – peace.

Conclusion

And that’s what Marianne Williamson’s national defense program is about as well. It entails a spiritual conversion that takes its cue as well from Gandhi, and Martin Luther King. It also takes heed of Republican Dwight Eisenhower’s warning about the dangers of the military-industrial complex. Williamson’s program would:

Have our country live within its means
Emphasize peace building rather than war-making
Rather than bombs and drones, it would rain down rebuilt homes, schools, hospitals, factories, temples, mosques and churches on the enemies created by our imperial philosophy of peace through victory

And to those who say that all of that won’t work or that it’s totally unrealistic, Williamson is fond of responding, “And how’s that realism working out for you?” In fact, it’s creating more terrorists and mayhem while simultaneously destroying the planet.

We’ve got to try something different. And that means national spiritual conversion. It’s in that call for repentance, transformation and restorative justice that the campaigns of Jesus and Marianne Williamson coincide. And that coincidence has nothing to do with memorializing, much less glorifying our country’s ceaseless imperial wars.

(By the way, Marianne has not only achieved the 65,000 unique donors required for her to appear in the debates with other presidential candidates. As well, she has surpassed the minimum 1% support in 3 separate national polls. Nate Silver has identified her as a major candidate.)

Americans Love Jesus, but Hate His Politics

Readings for 7th Sunday in Ordinary Time: 1 SM 28: 2, 7-9, 12-13, 22-23; PS 103: 1-4, 8, 10, 12-13; I COR 15: 45-49; LK 6: 27-38

This Sunday’s instruction from Jesus stands on its own. Comment seems hardly necessary.

Instead, Jesus’ unadorned words should turn bright red the faces of all in our country who claim to be his followers. For they contradict our economic system and entire way of life driven as it is by the military-industrial complex, unending wars, and an economic system that victimizes the poorest among us, while enriching beyond belief a tiny minority.

Moreover, Jesus’ teachings call entirely into question the “realism” of mainstream politicians. Such realism ridicules anyone (like Marianne Williamson) who might have us adopt Jesus’ approach before it’s too late.

Think about that in the light of our readings from the Gospel of Luke these past few weeks. In case you’ve forgotten, here’s a summary of Jesus’ absolutely radical, highly political program found in the passages we’ve read. To begin with, he describes his entire purpose in this way:

“The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.”

Notice the undeniable political thrust of Jesus’ teaching. He emphasizes bringing good news to the impoverished. He wants to clear out the prisons, to cure the disabled and liberate those oppressed (by the Roman empire that controlled Israel in Jesus’ day). Notice he is proclaiming a Jubilee Year with its debt forgiveness, release of slaves, and radical land reform. That’s Jesus’ agenda. It’s undeniably political; it’s directed towards the poor.

And just in case we might miss the point, our readings of just last week had Jesus continue like this:

“Blessed are you who are poor,
for the kingdom of God is yours.
Blessed are you who are now hungry,
for you will be satisfied.
Blessed are you who are now weeping,
for you will laugh . . .
But woe to you who are rich . . .
Woe to you who are filled now,
for you will be hungry.
Woe to you who laugh now,
for you will grieve and weep.
Woe to you when all speak well of you,
for their ancestors treated the false
prophets in this way.”

As I indicated last week, those words should shock us. Jesus’ words turn everything upside-down. It’s the poor who are God’s favored, not the rich. According to his promise, the poor will govern God’s Kingdom (a highly politicized image for what the world would be like if God were king instead of Caesar). By contrast, the rich, well-fed, the apparently happy and admired stand in God’s disfavor.

Read those words again. Imagine if our leaders insisted that they instead of the Ten Commandments be posted in front of our court houses and on school walls! “Blessed are you poor! Woe to you rich!”

But the evangelist still isn’t finished. Here’s what he has Jesus say in today’s Gospel selection:

“To you who hear, I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as you would have them do to you . . . (L) end expecting nothing back . . .”

And yet, despite such clear instruction, here’s what our “Christian” criminals in Washington do (with scarcely a whimper of objection from us “believers”):

They spend more on war than the next 12 countries combined.
They’re currently fighting wars against poor people in Afghanistan, Iraq, Syria, and Ethiopia – having just destroyed Libya and previously most of the countries in Central America.
Against all the principles of international law, they’re tightening the screws on Venezuela causing hunger and shortages of medicine in order to spark rebellion against a government that has not attacked the United States.
They have their eyes set on regime change in Nicaragua and Cuba which have harmed the U.S. in no way at all.
They’re cooperating with Saudi Arabia in bombing to smithereens Yemen, the poorest country in the Middle East. (And virtually none of us can explain exactly why. Can you?)

With that in mind, doesn’t it seem true to say U.S. policy (especially towards the world’s poor) is 180 degrees opposed to what Jesus is reported to have said? It’s as if Jesus taught:

“To you who hear I say, hate your enemies. Annihilate those who disagree with you. Curse those who speak ill of you. Condemn those who retaliate against you. If someone defends himself by striking you back, waste him. And take everything from the person who tries to recover what you yourselves have stolen; put them in prison and throw away the key. Ignore those who seek alms from you; they’re just lazy freeloaders. And jail the one who takes what your system denies him making sure he pays back every cent with interest. Do others before they can do you. Lend at the highest rate of interest the market will bear – even if it causes women and children to starve.”

Just look at the world such departures from Jesus’ wisdom have produced!

Still, when someone (e.g. like Marianne Williamson) comes forward calling the nation to a radical spiritual change based on the elementary teaching found not only in Christianity but in all religions – viz. “Do unto others as you would have them do unto you” – she’s dismissed as “impractical,” “unrealistic,” and “new age”

No, that teaching is “old age.” It comes from Jesus! It represents his political program.

Isn’t it time for politicians to reverse course and follow the teachings of the spiritual Master they claim as the Savior of the world? For starters, truly following Jesus’ political program that we’ve reviewed these past few weeks would have us:

Assume leadership in the fight against climate change
Cut our defense budget by at least two-thirds
Withdraw from all foreign wars
Repair the damage done by those conflicts
Close our country’s military bases across the world
Forgive the debt of the former colonies
Completely reform our prison system from one dominated by punishment to one centered on rehabilitation
Make reparation to the descendants of former slaves
Renounce interference in foreign elections (as we would have others do in relation to our own voting system)
And so much more

You get the idea. I get the idea. Or maybe we can’t . . .