When They Ask : “Why Do You Hate America?”

Readings for the Thirteenth Sunday in Ordinary Time: I Kings 19: 16b, 19-21; Psalm 16: 1-11; Galatians 5: 1, 13-18; Luke 9: 51-62

I’m taking this Sunday’s readings quite personally. They’re about prophets leaving behind family and tribe for the sake of the divine order Yeshua called the “kingdom of God.” In the Master’s parlance, that referred to a world with room and abundance for everyone.

The readings are personal for me, because lately I’ve been feeling abandoned by my tribe – the people in the world I hold dearest – my own family. Especially in the context of the Ukraine war and my refusal to accept our culture’s official story about it, most in my tribe has decided that I’ve gone off the deep end.

I wonder how many readers here are experiencing similar rejection.

Tribal Abandonment

More specifically, my tribe’s abandoned me because I refuse to parrot the simplistic narrative: “Russia bad; NATO good.” Instead, as I’ve written here, here, here, here, here, and here, I find the truth to be much more complex.

NATO, I’ve concluded, started the war. Putin is only acting according to the same logic of self-defense and sphere of influence that the United States has used repeatedly to justify its illegal wars of aggression for more than 200 years. (See the above short list of such heinous interventions.)

Moreover, Putin is even more justified in using that tired logic because he’s responding to threats on Russia’s very border – not to those represented by Vietnam, Iraq, or Afghanistan thousands of miles away.

In fact, Russia’s experience is even closer to home than the Soviet menace “we” perceived during the Cuban missile crisis. In that case, the U.S. government was prepared to incinerate the world itself – to end it all – rather than allow communists to install weapons of mass destruction on an island 90 miles distant from Florida.

But my family doesn’t get all of that. For most of them it’s still “Russia bad; NATO good.” It leads some of them to ask me the pointed question, “Why do you hate America?”

Of course, I don’t hate America, although I sometimes find myself saying that our planet would be much better off without the United States. At the same time I dearly love the American places where I’ve spent so much time studying our nation’s crimes — Cuba, Brazil, Guatemala, Mexico, Nicaragua, Costa Rica, Honduras, and Panama.

But anyway, here’s what I tell my folks.

Hating the U.S.   

It’s all very simple, I say. The United States has 4.6% of the world’s population. Yet, it consumes something like 40% of its product. As George Kennan noted years ago, it wants to keep things that way by occupying the very position of world domination to which Adolf Hitler aspired in the 1930s and 40s.

As cited repeatedly by Noam Chomsky, here’s what Kennan said:

“We have about 50% of the world’s wealth, but only 6.3% of its population…. In this situation, we cannot fail to be the object of envy and resentment. Our real task in the coming period is to devise a pattern of relationships which will permit us to maintain this position of disparity…. To do so, we will have to dispense with all sentimentality and daydreaming; and our attention will have to be concentrated everywhere on our immediate national objectives…. We should cease to talk about vague and … unreal objectives such as human rights, the raising of the living standards, and democratization. The day is not far off when we are going to have to deal in straight power concepts. The less we are then hampered by idealistic slogans, the better.”

In other words, since the Second Intercapitalist War (1939-’45) U.S. policy has been about preventing the world’s majority from acquiring its fair share of the world’s resources. It bullies the world.

Meanwhile, Russia occupies the largest land mass on the planet. China has almost 20% of the world’s population. So does India and Africa. Yet those countries and the African continent have traditionally been controlled by the U.S. and its NATO allies, the most powerful of which (as colonial powers) have looted their treasures for more than a century.

Currently, the Global South countries (sometimes called “The Group of 77 and China”) continue as victims of an imperial order administered by the United States and enforced by nearly 800 military bases scattered across the globe. In summary, though nations of the Global South constitute most of the world’s population, they have until recently wielded little political influence on a global scale.

Of course, all of that is changing now. The world’s white minorities, led by the United States, are being pressed by the world’s non-white majorities to yield them political and economic powers commensurate with their populations, land mass, and resource wealth.

However, United States policies enforcing unipolarity, its forever and regime change wars, NATO expansion, and “full spectrum dominance” (including in Ukraine) are still intended to shove minority white control down the throats of all those non-whites.

That’s arrogant, illogical and morally repugnant.

And in the context of this homily, it’s quite contrary to the prophetic tradition of the Judeo-Christian tradition as embodied in great prophets like Moses, Elijah, Elisha, John the Baptist, and Yeshua of Nazareth. The latter lived under imperialism and hated it.

As shown in today’s readings, all of those prophets (and many more) knew the loneliness of tribal abandonment for the sake of a human family much larger than that of their parents and remote ancestors.

For yourselves, please consult the selections here. Then look at my “translations” below to see if I’ve got them right.

Today’s Readings       

I Kings 19: 16b, 19-21

Thankfully,
We will never
Be without prophets
Who renounce everything,
Even family and nation
(For God’s sake!)
Without counting the cost.

That’s God’s honest truth
Exemplified, they say, 
In Elisha’s succession
To Elijah,
The prophet whose
Fiery chariot famously
Whisked him away
From death’s dread gate
To immortality.

“Come follow me,”
Elijah said  
To the young plowman.

Elisha replied,
“Yes, but let me first
Say goodbye 
To mom and dad.”

“There’s no time 
For such triviality!”
Elijah growled.
“Instead, burn your plow
Here and now!
Roast your oxen
Over its fire
And feed the poor
With their flesh.”

Elisha obeyed,
Charred everything
Leaving it all behind
Never once looking back.

Psalm 16: 1-11

Indeed, prophets 
Like Elijah and Elisha teach
That our real inheritance
Is neither silver nor gold,
Nor the equivalent
Of fields, plows, oxen,
Or family ties
But the Source of life itself –
(What some still call
“God”)
The Font of all nourishment.

Source makes us 
Calm and wise
Even when surrounded
By rejection,loneliness, 
Terror and darkness.

Source renders us 
Joyful and confident
Saving us from the abyss
Of the world’s contradictions

Showing instead 
The true path
Of life and joy.

Galatians 5: 1, 13-18

Yeshua, some claimed,
Was Elijah redivivus.
(Or was it John the Baptist?
I forget.)

No matter, Paul said.
The Master’s example
Has burnt away
Oxen’s yokes
That once bound 
Our bullish
Slave-stiffened necks.

Instead, Paul proclaimed:
Everyone’s free
From the culture’s 
Selfish, all consuming
Fools’ “wisdom”
That devours everything
And spits it out again.

We can
Love others
Without restriction
(Because they are 
In fact
Our true family
Our very selves!).

That’s the wisdom
Of Expanded Consciousness
(Aka the “Holy Spirit”)
That never agrees
With the world’s “truth” 
Or its elite-serving law.


Luke 9: 51-62

“Worldly wisdom,”
(What Paul called “flesh”)
Counsels revenge
And even violence
Simply for hurt feelings. 
(All in the name of God!).

“Don’t be like that,”
Yeshua laughed,
“Just forget it, 
And move on.

“Instead, follow me
Like Elijah’s Elisha.
Leave behind
Even your parents and family
Without bothering
To say goodbye.

“Choose to be homeless
(No better than birds and foxes)
For the sake 
Of Cosmic consciousness
And the order it dictates – 
Our only home
That truly matters.”

Conclusion

Do I “hate America” as my tribe alleges? Not really, if you’re asking about Yosemite or the Grand Canyon and certainly not about its heroes like Dorothy Day, the Berrigans, Malcolm, King, Liz Theoharis, and William Barber.

But if you’re asking about the system now controlling the world, Ms. Day’s words capture my own thinking inspired by today’s readings.

She said, “We need to change the system. We need to overthrow, not the government, as the authorities are always accusing the Communists ‘of conspiring to teach [us] to do,’ but this rotten, decadent, putrid industrial capitalist system which breeds such suffering in the whited sepulcher of New York.”

Those are the sentiments my tribe finds so hard to accept. Yeshua, I believe, would not find them so.

Buddhism and Catholic Belief in Eucharistic “Real Presence”

Readings for the Solemnity of the Most Holy Body and Blood of Christ: Genesis 14:18-20; Psalm 110: 1-4; 1st Corinthians 11: 23-26; Luke 9:11b-17

This Sunday Catholics celebrate the Solemnity of the Most Holy Body and Blood of Christ. Before the Second Vatican Council (1962-’65), it was called Corpus Christi (Latin for “the Body of Christ”).

It’s a day when restorationist priests will preach “Catholic” fundamentalist and literalist notions of Jesus’ “Real Presence” in the “Blessed Sacrament” that even St. Augustine rejected way back in the 4th century. He wrote: “Can Christ’s limbs be digested? Of course, not!”

Most thinking Catholics have come to similar conclusions. But rather than see the beautiful symbolism of the Eucharist’s shared bread, many of them have simply rejected the ideas of “Holy Sacrifice” and “Real Presence” as childhood fantasies akin to belief in Santa Claus and the Tooth Fairy.

To my mind, that’s tragic. That’s because such rejection represents a dismissal of Jesus’ insightful and salvific teaching about the unity of all creation. In an era of constant global war, that teaching is needed more than ever. It’s contained in the Master’s words, “This is my body . . . this is my blood . . . Do this in remembrance of me?”

Let me explain.

To begin with, according to contemporary historical theologians like Hans Kung, the Great Reformers of the 16th century had it right: The Eucharist of the early church was no sacrifice. It was a commemoration of “The Lord’s Supper.” The phrase however does not refer to “The Last Supper” alone. Instead it references all the meals Jesus shared with friends as he made meal-sharing rather than Temple sacrifice the center of his reform movement, from the wedding feast at Cana (JN2:1-12), through his feeding of 5000 (MK 6:31-44) and then of 4000 (MK 8: 1-9), through his supper at the Pharisee’s home (LK 7:36-50), and with the tax collector Zacchaeus (LK 19:1-10), through the Last Supper (MK 14:12-26), and Emmaus (LK 24:13-35), and his post-resurrection breakfast with his apostles (JN 21:12). Jesus treated shared meals as an anticipatory here-and-now experience of God’s Kingdom.

But why? What’s the connection between breaking bread together and the “salvation” Jesus offers? Think about it like this:

Besides being a prophet, Jesus was a mystic. Like all mystics, he taught the unity of all life.

“Salvation” is the realization of that unity. In fact, if we might sum up the central insight of the great spiritual masters and avatars down through the ages, it would be ALL LIFE IS ONE. That was Jesus’ fundamental teaching as well.

That was something even uneducated fishermen could grasp. It’s a teaching accessible to any child: All of us are sons (and daughters) of God just as Jesus was. Differences between us are only apparent. In the final analysis, THERE IS REALLY ONLY ONE OF US HERE. In a sense, then we are all Jesus. The Christ-Self (or Krishna-Self or Buddha-Self) is our True Self. God has only one Son and it is us. When we use violence against Muslims and immigrants, we are attacking no one but ourselves. What we do to and for others we literally do to and for ourselves.

That’s a profound teaching. It’s easy to grasp, but extremely difficult to live out.

Buddhists sometimes express this same insight in terms of waves on the ocean. In some sense, they say, human beings are like those waves which appear to be individual and identifiable as such. Like us, if they had consciousness, the waves might easily forget that they are part of an infinitely larger reality. Their amnesia would lead to great anxiety about the prospect of ceasing to be. They might even see other waves as competitors or enemies. However, recollection that they are really one with the ocean and all its waves would remove that anxiety. It would enable “individual” waves to relax into their unity with the ocean, their larger, more powerful Self. All competition, defensiveness, and individuality would then become meaningless.

Something similar happens to humans, Buddhist masters tell us, when we realize our unity with our True Self which is identical with the True Self of every other human being. In the light of that realization, all fear, defensiveness and violence melt away. We are saved from our own self-destructiveness.

Similarly, Buddhists use the imagery of the sun. As its individual beams pass through clouds, they might get the idea that they are individuals somehow separate from their source and from other sunbeams which (again) they might see as competitors or enemies. But all of that is illusory. All light-shafts from the sun are really manifestations emanating from the same source. It’s like that with human beings too. To repeat: our individuality is only apparent. THERE IS REALLY ONLY ONE OF US HERE.

In his own down-to-earth way, Jesus expressed the same classic mystical insight not in terms of waves or sunbeams, but of bread. Human beings are like a loaf of bread, he taught. The loaf is made up of many grains, but each grain is part of the one loaf. Recognizing the loaf’s unity, then breaking it up, and consuming those morsels together is a powerful reminder that all of life — all of us – are really one. In a sense, that conscious act of eating a single loaf strengthens awareness of the unity that otherwise might go unnoticed and uncelebrated.

Paul took Jesus’ insight a step further. In his writings (the earliest we have in the New Testament) he identifies Christ as the True Self uniting us all. Our True Self is the Christ within. In other words, what Jesus called “the one loaf” Paul referred to as the one “Body of Christ.”

All of Jesus’ followers, the apostle taught, make up that body.

Evidently, the early church conflated Jesus’ insight with Paul’s. So, their liturgies identified Jesus’ One Loaf image with Paul’s Body of Christ metaphor. In this way, the loaf of bread becomes the body of Christ. Jesus is thus presented as blessing a single loaf, breaking it up, and saying, “Take and eat. This is my body.”

And there’s more – the remembrance part of Jesus’ “words of institution.” They are connected with Paul’s teaching about “The Mystical Body of Christ.” His instruction is found in I COR: 12-12-27:

“There is one body, but it has many parts. But all its many parts make up one body. It is the same with Christ. We were all baptized by one Holy Spirit. And so, we are formed into one body. It didn’t matter whether we were Jews or Gentiles, slaves or free people. We were all given the same Spirit to drink. So the body is not made up of just one part. It has many parts. . . You are the body of Christ. Each one of you is a part of it.”

Here it’s easy to see the beauty of Paul’s image. We are all members of Christ’s body (Paul’s fundamental metaphor for that human-unity insight I explained). As individual members, we each have our functions – as eye, ear, nose, foot, or private parts. However, the fact that we live separately can lead us to forget that we are all members of the same body. So, it helps to RE-MEMBER ourselves occasionally – to symbolically bring our separate members together. That’s what “re-membering” means in this context. That’s what the Eucharist is: an occasion for getting ourselves together – for recalling that we are the way Christ lives and works in the world today.

In the final analysis, that’s the meaning of Jesus’ injunction: “Do this to RE-MEMBER me. And then afterwards – as a re-membered Christ — act together as I would.”

Do you see how rich, how poetic, how complex and mysterious all of that is – ocean waves, sunbeams, bread, Christ’s body, re-membering?

It’s powerful. The Eucharist is a meal where the many and separate members of Christ’s body are re-membered so they might subsequently act in a concerted way in imitation of Christ.

That’s why it’s important to recover and make apparent the table fellowship character of The Lord’s Supper. It is not a Jewish or Roman sacrifice; it is a shared meal.

The world our grandchildren will inherit needs everything symbolized by all of that. The Eucharist is not childish fantasy. It’s a counter-cultural challenge to our era’s individualism, ethnocentrism, and perpetual war.

Keep that in mind this Sunday, when your priest lectures you on “the real presence.”

The real presence is us.

Trinity Sunday: Making Sense of the Threes in our Lives

Readings: Psalm 33: 4-6, 9, 18-20, 22; Deuteronomy 4: 32-34; 39-40; Romans 8:14-17; Matthew 28: 16-20

What a difference a week makes!  Last week, Pentecost Sunday, everything seemed so easy. The disciples received Jesus’ Spirit in the Upper Room. Peter spoke to the crowds in Jerusalem. He proclaimed at the top of his voice that God’s Spirit belongs to everyone. Barriers of gender, language, culture, class, and religion were irrelevant.

What good news and how simple! You and I are vessels of the Holy Spirit; we can channel Jesus’ Spirit any time we choose. We are the way God appears in the world. Treat yourself as God; treat others as God and “be saved” – not in some afterlife, but here and now. Everyone understood Peter’s message whether they spoke Hebrew or not. It was the message of Jesus.

But alas, this week seems to reverse all that simplicity. It’s “Trinity Sunday.” And what can you say about that?  The doctrine is so complex: The Father, Son, and Spirit are One God, but three persons. Jesus is one divine person with two natures (one divine, one human). Through the “hypostatic union,” Jesus is “consubstantial” with the Father and the Holy Spirit.  Dick Vitale would say “Headache City!”

To repeat, no one understands it. And do you know why? Because it really doesn’t make sense – at least to us in the 21st century.  To be charitable, it may have meant something to a very few people in the 4th century. But it sounds like gibberish to us – and probably always has to most people. So do the “clarifications” offered by church councils and theologians. For instance, this is how the Second Council of Constantinople (in the 6th century) shed light on the way Jesus fit into the Holy Trinity:

. . . the union of the two natures in Christ is achieved “according to the hypostasis” (kathypostasin) of the divine Word, or “by synthesis” (kata synthesin), so that from the moment of the incarnation there was in Jesus Christ a single hypostasis/person (subject, autos), of both the divine nature and the human nature, which remains whole and distinct from the divine in the “synthesis” or “composition”.

Aren’t you happy they cleared up the confusion? What we find in a statement like that are theologians who take themselves too seriously. Even worse, they are people who have lost sensitivity to the language of faith which is always the language of metaphor. The fact is, every statement about God is metaphor. “Person” is metaphor; “Father” is metaphor; so are “Son,” “Spirit,” and “Word of God.”  All of that constitutes beautifully imaginative language trying to express the various ways human beings experience the One who is Transcendent and completely beyond the power of words to describe.

Jesus understood metaphor and he kept things simple. More than anything else, he called himself the “Son of Man.” “Son of Man” simply means “human being.” Jesus thought of himself as a human being. You can hardly get more basic than that. By calling himself the “Son of Man” again and again, Jesus emphasized that he is the same as we are. What’s true of him is true of us. “Son of Man” was an expression of solidarity with us.   

If that’s the fact, “Son of Man” makes Jesus’ other title “Son of God” terrifically important for us. I mean besides referring to himself as “the human one,” Jesus apparently also referred to himself as the “Son of God.” So if Jesus is the exemplary “human being” (like us, as Paul said, in all things but sin) and if he’s also the “Son of God,” that seems to mean that all of us are sons and daughters of God just as he was.

It was as if Jesus said: (1) I am a human being like you in every way; (2) You are a human being like me in every way; (3) I am the son of God; (4) Draw your own conclusions. . . . Or better yet, Jesus drew the conclusion for us: Every human being is a son or daughter of God just as I, the human one, am.

But all of that almost sounds blasphemous, doesn’t it? Jesus is God. You are God. I am God. Evidently, theologians from the 2nd century on saw blasphemy there too. So they went into denial and constructed an incomprehensible doctrine of the Holy Trinity to explain how Jesus could be uniquely God who prayed to his Father who is God and sent his Spirit who is also God – all without there being three Gods. Trinity gibberish is the result.

And yet . . .  and yet, there is something “three” about our experience of God – about our experience of life – something that shouldn’t be lost. Think about it. Our initial experience of life is three. There is our father, our mother, and us. That’s our first experience of trinity – and of God.

Besides that, all of reality just in terms of language is described in terms of three. Our verbs are conjugated as 1st person, 2nd person, and 3rd – I (or we), you, and it (or they).  Anything we talk about is addressed either as 1st, 2nd, or 3rd person. And that includes God. We can talk about God in the 3rd person as St. Paul does when he says “God is love.” Or we can address God in the 2nd person, as we do in prayer, “O God, please help me.” Or we can speak of God in the 1st person as they say Jesus did when he said, “I and the Father are one.”

The fact is that Christians are very good at 3rd person language about God. We talk about God in the 3rd person all the time in homilies like this one. We’re also quite at home using 2nd person references. We do that when we pray, when we address God as “thou” or “You.”  But Christianity’s not very good at 1st person references. We have a hard time – even after Pentecost – acknowledging the divine within us and speaking as Jesus did about our unity with “the Father.”

That’s where we can learn from other faiths. Hindus, for instance, excel at recognizing the divine within each human being.

I remember when I was studying for my doctorate in theology in Rome forty some years ago. I was in a seminar at an international theologate. Aspiring theologians from all over the world sat around that seminar table at the Anselmianum, one of my alma maters in “the holy city.” We were discussing the Trinity and Jesus’ identity as God’s unique Son. One of my colleagues, a priest from Kerala State in India, raised a question that made a profound impact on me. He said, “How are we in India to express Jesus’ supposed uniqueness as the God-Human Being?  In our culture, everyone is believed to be a God-Human Being?” Obviously, I’ve never forgotten that question. It made me wonder: If you translated Hindu concept for concept so it could be understood in the West, would it come out Christianity. And vice-versa.

But even apart from that, the young priest-theologian’s question made me realize how rich Hinduism is in its grasp of what Christians profess to believe. God is present within each of us and in everything we encounter. We can and should act accordingly.

I’d even go so far as to say that Hindu belief in 300 million Gods – yes, 300 million – is more understandable and helpful than the Christian doctrine that there are three persons in one God. The meaning of the Hindu belief is that there are about a million manifestations of God for each day of the year – 300 million for 365 days. It means that if we were really attuned to God, we’d see God’s presence everywhere in every moment of every day.

That sounds a lot like the message of Pentecost; we are temples of Jesus’ Holy Spirit. God is the one in whom we live and move and have our being.

That’s the real message of Trinity Sunday as well.

Sexual Morality and Social Control: Yeshua Preaches a Silent Liberating Parable about Sex

Readings for 5th Sunday of Lent: Isaiah 43: 16-21; Psalm 126: 1-6; Philemon 3: 8-14; John 8: 1-11

Did you ever wonder why religious leaders seem so preoccupied with sex?

I have.

I bring the question up, because today’s reading from the Gospel of John presents Yeshua as confronting that clerical obsession. I’m referring to the famous case of the woman caught in the act of adultery.

Before I get to that, however, think of the preoccupation itself.

Clerical Preoccupation with Sex

We witness it all over the place, don’t we? Clerics, it seems, constantly worry about a long list of cringe-worthy and curious topics that include abortion, contraception, transgenderism, homosexuality, pornography, masturbation, artificial insemination, sex before marriage, oral sex, vasectomy, divorce, priestly celibacy, male-only priests, and (I guess) pedophilia.

Moreover, the clergy’s own sexual failings never inhibit their volubility on those topics. I mean, the record shows that Catholic priests have rather regularly sexually molested little boys. Famous evangelicals have consorted with prostitutes of both genders. Yet, Catholic or Protestant, both continue to pronounce on the topics just listed as though they retained their long-lost moral authority to do so.

 Why?

I think it’s all about the social control that over centuries religious “leaders” stumbled upon with increasing clarity and emphasis. Here’s what I mean focusing on the Catholic tradition with which I’m most familiar and which, of course, also shaped Protestantism:

  1. To begin with, religion is a very powerful means of social control. That is, if religious authorities can convince people that the clergy’s understandings of life and morality are shared by God, they’ve won the day in terms of power over “the faithful.”
  2. This is where sex comes in. As the second most powerful (and arguably the most enjoyable) drive shared by human beings, there is virtually no human being who can refrain from sexual activity.
  3. Therefore, making all sexual acts sinful outside of marriage (and “mortally” sinful – i.e., deserving of hell) the church guaranteed that every church member would sin and need absolution (which only the clergy was empowered to give.)
  4. Without that absolution, the church taught (infallibly) everyone who thought sexual thoughts or performed sexual acts (looking, touching, fornicating, committing adultery) would be tortured eternally in hell’s Lake of Fire.
  5. Even married couples would suffer such fate if they engaged in contraceptive acts.
  6. And since only the clergy and their Sacrament of Penance (confession) could save people from that horrible fate, the clergy possessed God-like power over the lives and fates of believers.

Incredibly, within my own lifetime, Catholics believed all of that – literally! Consequently, Saturday nights in any given parish would find long lines of people waiting to confess their sins in order to receive the absolution necessary for them to “save their souls” from a vengeful sex-obsessed God. Wow!

Yeshua & the Adulterous Woman

In Yeshua’s day, his religion’s clergy played a similar game. They had established themselves as the sex police. Only, instead of sending sexual transgressors to hell, Jewish law punished adultery with death by stoning.

That was a biblical requirement. However, the Jewish patriarchy applied that law differently to men and women. A man, they said, committed adultery only when he slept with a married woman. But if he slept with a single woman, a widow, a divorced woman, a prostitute, or a slave, he remained innocent. A woman, on the other hand committed adultery if she slept with anyone but her husband.

Yeshua calls attention to such hypocrisy and double standards in today’s gospel episode. You probably remember the story.

The Master is teaching in the temple surrounded by “the people” – the same outcasts, we presume, that habitually hung on his every word. Meanwhile, the Scribes and Pharisees are standing on the crowd’s edge wondering how to incriminate such a man?

As if ordained by heaven, an answer comes to them out of the blue. A woman is hustled into the temple. She’s just been caught in flagrante – in the very act of adultery. What luck for Yeshua’s opponents!

“Master,” they say, “This woman has just been caught in the act of adultery. As you know, our scriptures say we should stone her. But what do you say?”

Here Yeshua’s enemies suspect he will incriminate himself by recommending disobedience of the Bible’s clear injunction. After all, he is the Compassionate One. He is especially known for his kindness towards women – and others among his culture’s most vulnerable. He is the friend of prostitutes and drunkards.

But instead of falling into their trap, Yeshua simply preaches a silent parable. He first scribbles on the ground. Only subsequently does he speak — but only 18 words, “Let the one among you who is without sin be the first to throw a stone at her.”

A wordless parable . . .

What do you suppose Yeshua was scribbling on the ground? Was he writing the names of the guilty hypocrites who had cheated on their wives? Was he writing the laws the Scribes and Pharisees were violating? Some say he was simply drawing figures in the dust while considering how to reply to his opponents?

The first two possibilities seem unlikely. How would this poor country peasant from Galilee know the names of the learned and citified Scribes and Pharisees? It is even unlikely that Yeshua knew how to write at all. That too was the province of the Scribes. The third possibility – that Jesus was absent-mindedly drawing figures in the dust – is probably closer to the mark.

However, it seems likely that there was more to it than that. It seems Yeshua was performing some kind of symbolic action – that mimed parable I mentioned. By scribbling in the dust, he was wordlessly bringing his questioners down to earth. Was he reminding them of the common origin of men and women?

Both came from the dust, Yeshua might be saying without words. The creation stories in Genesis say both men and women were created from dirt and in God’s image – equal in the eyes of God. “In God’s image God created them. Man and woman created he them,” says the first creation account (Genesis 1:27). By scribbling in the dust, Yeshua was symbolically moving the earth under the feet of the Scribes and Pharisees. He was asserting that they had no ground to stand on. They were hypocrites.

If this is true, then Yeshua’s 18-word pronouncement offers his own standard for judging the guilt of others even in the fraught field of sexuality. According to that standard, one may judge and execute only if he himself is without sin. This, of course, means that no one may judge and execute another.

Conclusion

The conclusion from all of this seems clear to me. Human beings don’t need sex police. To regulate the field, it would be enough to simply say “Don’t use your God-given gift of sexuality in any way that hurts another. After all sex is a precious gift from God. Enjoy the pleasure it gives but never in a way that hurts someone else.” 

That may well have been Yeshua’s attitude too. His final comforting words to the woman in today’s Gospel episode indicate that.

Yes, I believe today’s story ended with the words, “Neither do I condemn you.”

And here I’m basing my judgment on one of the criteria used by The Jesus Seminar for separating Jesus’ words from the creations of the early church and evangelists like Mark, Matthew, Luke, and John.

For Seminar participants, the more radical the pronouncement, the more likely it is that the words belong to Jesus himself. By the same token, the more conventional the words, the less likely they are to have come from Jesus’ own mouth. The words, “Go now and sin no more” seems pretty conventional to me.

What I’m saying is that the addition “Go now and sin no more” bears all the fingerprints of community elders (those clergy we’ve been focusing on) who were scandalized by the radicality of Yeshua’s response to the woman’s “sin.” They needed to tone down Yeshua’s words for fear of losing social control.

Meanwhile, “Neither do I condemn you,” is beautifully radical and characteristic of the Compassionate Yeshua.

Now that is Good News for us sexual beings.

Jesus’ Angry Call to Fearlessly Protect the Waters of the Earth

Readings for the Twelfth Sunday in Ordinary Time: Job 38: 8-11; Psalm 107: 23-31; 2 Corinthians 5: 14-17; Mark 4: 35-41

This Sunday’s readings celebrate water as a fundamental gift from the universe. They remind us that without water life itself is impossible.

More specifically, the account of Jesus calming a storm at sea centralizes the Master’s impatience with our fearful paralysis in the face of nature’s brute force demonstrated today in the disaster of climate chaos.  

In the process, today’s selections also give insight into the way that modern scripture scholarship deals with the miraculous that post-moderns might reject out of hand as unacceptable or simply childish. Such knee-jerk reaction closes us off to the saving relevance of biblical narratives like those we encounter on this Twelfth Sunday in Ordinary Time.

To avoid such dismissal, contemporary scholarship applies what Jesuit theologian Roger Haight calls the principle of analogy. It says that we should not ordinarily expect to have happened in the past what is thought or proven to be impossible in the present.  In applying that rule, scholars’ purpose is to get to the historical facts and (more importantly) to the human meanings that may lie behind biblical stories most of us might otherwise reject.

Let’s apply that principle to the Gospel story just mentioned (Jesus’ calming of a threatening storm). Doing so will unexpectedly reveal the humanity of Jesus as it calls us to recognize the Great Parent’s gift of water and its human-induced crisis.

Our Water Crisis

To set all of that up, however, consider more generally our readings’ focus on water.

Today’s biblical excerpts tell us that the ocean represents the Goddess’ ultimate self-disclosure. It manifests her sacred order. When waters are in trouble, human life itself is endangered.

And the planet’s waters are certainly in danger as we speak.

Think for example about the importance of water. Evolutionarily speaking, we all came from the ocean. Up to 60% of the adult human body remains water. Seventy-three percent of brain and heart are composed of water; the lungs are about 83% H2O. In the absence of potable water, we inevitably perish.  

And yet, humans have come to treat this miraculous gift as simply another commodity. In my privileged position as a community elder, I still can’t believe that we bottle water in plastic, sell it at a price that far exceeds gasoline, and then throw its plastic container into the ocean, where it kills whales and other sea life.

In fact, the world’s oceans have become for us like huge commodes where we spew not only human but industrial waste including pesticides, chemical fertilizers, and nuclear detritus. With virtual impunity, cargo ships flush and spill oil into our seas along with untold chemicals. Islands of plastic the size of entire countries threaten to replace the earthen landmasses our post-industrial lifestyles surrender to surging sea levels caused by human-induced climate change. Wars waged primarily by the United States and its allies routinely bomb water purification plants serving civilian populations – as in Yemen and Gaza.

Then when those immediately affected by such disasters arise as anti-colonialists or “water protectors,” authorities employ police, dogs, tear gas, live ammunition and water cannons to make them cease and desist. Elected officials enlist reporters and media in general to discredit protestors, even branding protectors of water as terrorists.    

However, one Protestor whom industry-friendly authorities cannot silence is Mother Earth herself. Her responses to her children’s shameless elder abuse include tsunamis, hurricanes, massive flooding, and destruction of entire cities. The Earth’s response is to promise destruction of human life as we know it.

Today’s Readings

Despite all that, humans seem paralyzed by the multifaceted water crisis at hand. We end up arguing about the reality of the tragedy unfolding before our very eyes. We’re like Jesus and his disciples caught at sea in the eye of a terrible squall while they waste time and energy paralyzed by argument about who’s to blame.

At least, that’s the interpretation of today’s final reading as given by Cuban theologians Maria Lopez Vigil and her brother Jose Ignacio in Just Jesus. (The book is based on a radio program series they broadcast some years ago throughout Latin America. Scandalously to many and delightfully to even more, the airwave transmission attempted to put a human face on Jesus that accords with the interpretations of the modern scholarship mentioned above.)

Accordingly, the Lopez Vigils attempt to uncover the real-life basis of the story (assuming, of course, that some suggestive event may have actually occurred and that the account wasn’t a whole cloth invention of Mark’s community). In doing so, the Lopez Vigils implicitly take note of revealing phrases in today’s reading indicating that:

  • As a construction worker, not a seafarer, Jesus was out of his element in a boat. (He was truly “at sea.”)
  • It was he who suggested a late evening crossing of the sea.
  • In Mark’s mysterious words, his fisherman friends took him “just as he was.”
  • Jesus fell asleep and improbably remained unconscious even though the boat was tossed about and in danger of being swamped.
  • The disciples awaken the Master and blame him for not caring about their fate.
  • Jesus responds with a shout calling for “quiet” and “calm,” and with remonstrations about unwarranted fear and lack of faith.

With all of that in mind, the Lopez Vigils, elaborate Mark’s spare account. Their analysis involves an inexperienced landlubber Jesus persuading his disciples to cross the Sea of Galilee despite indications of an approaching storm. Against their better judgment those veteran seamen obey.

Then Jesus gets seasick and passes out. In the middle of the trip, the storm hits, but the comatose Jesus remains dead to the world. The frantic disciples shake him awake. They blame not only him, but their terrified companions for not paying attention to what their experienced eyes told them would inevitably happen.

But instead of entering argument, Jesus shouts to everyone to shut up and start rowing. Miraculously, it seemed, the disciples’ resulting efforts save the day and bring them successfully to shore.

My Translations

Put all of that in the larger context that includes all of today’s liturgy of the word, and (for me) it comes out something like my following “translations.” Please check out the originals here to see if I got them right:

Job 38: 1, 8-11

Our Holy Mother Earth
Manifests herself
Through the ocean
To which her laws
Set firm boundaries
As if behind a mighty 
Firmly sealed door.
As if its waters burst 
From her very womb,
Attired at night
In shrouds of darkness
And by day in raiment
Of fluffy white clouds.

Psalm 107: 24-31

Thus, we know
Her love and power
As every astonished sailor
Can attest
As huge breakers
Toss about 
Their magnificent vessels
Raising them like toys 
To the heavens
Then thrusting them 
Towards a bottomless abyss.
Their desperate prayers
Seek answer in Goddess calm
Gentle breezes
And safe return home.
(For such answered invocations
We are grateful.)


2 Corinthians 5: 14-17

Our Master Jesus
Knew such fearful threat
But his sailor’s prayers 
For deliverance
Finally went unanswered.
Instead, he showed us
How to die
Under his saving conviction
That life can never end
And that apparent death
Leads inevitably to
New Creation.

Mark 4: 35-41

To illustrate his faith, 
His friends recalled
How one day
Amid a fearful squall
The landlubber Jesus 
Caught seasickness
And passed out.
They remembered 
How he came to
And shouted indignantly
At his paralyzed friends
To overcome their fears
And row mightily 
Against the mountain waves
Until as if by miracle
They reached calm haven.
Some however remembered
That like creation’s Goddess
He had quieted
The storm directly
With his angry remonstrations alone.
(Both versions may be true.)

Conclusion

So here we are, like Jesus, knowing full well our basic relationship to water, but nonetheless landlubbers with little understanding of the sea, oceans, and the laws governing such bodies.

And so, we blithely endanger our lives by adopting courses of action that fly in the face of Mother Nature’s warnings that are abundantly apparent not only to climate scientists, but to “water protectors,” fishermen, and others mystically in tune with nature’s cycles and rhythms.

Today’s readings make us aware that (again, like a sleeping Jesus) we can still be shaken awake by the more insightful among us.

Then once awakened, we need to listen to the courageous Master’s voice shouting at us to overcome our paralysis and fear. We cannot depend on divine intervention, the improbably miraculous, or on some scientific deus ex machina that will suddenly save us.

Instead, accepting the principle of analogy, we need ourselves to seize the oars of what’s become our Lifeboat Earth and row mightily against the mountainous waves that will otherwise engulf and swallow all of us including our children and grandchildren.

God’s Kingdom is for Clowns, Comedians, Immigrants and Exiles

Readings for the 11th Sunday in Ordinary Time: Exodus 17:22-24; Psalm 92: 2-3, 13-16; 2nd Corinthians 5: 6-10; Mark 4: 26-34.

Today’s readings put me in mind of two superb films I’ve recently watched, “Joker” and “In the Heights,” both available on HBO.

Each film described a world inhabited by people our culture tends to despise and that empires like ours devalue and vilify. In that sense, both “Joker” and “In the Heights” focus on individuals very like the Hebrews liberated from Egyptian slavery and like Jesus himself and his friends who lived under impoverishing Roman occupation.  

“Joker” showed the dark threatening side of life under an order structured to favor the rich. “In the Heights” was infinitely more positive. However, taken together, they illustrate a theme suggested in today’s liturgical readings. It’s that positively or negatively, the poor represent our future. They are the key factor that will either destroy or save us.

Joker

Begin with “Joker.” It points up the need for a new (divine) order in our collapsing world whose worship of the rich is leading to disaster.

“Joker” is the story of Arthur Fleck, a sign-spinning clown and aspiring comedian who, he admits, has never had a positive thought in his life.

And there’s good reason for Arthur’s depression (ironically underlined by uncontrollable laughing fits). As a child, he was abused by his adoptive mother’s boyfriend. He’s down and out and spends much of his life watching television with his now sick mother. Crucially, he has no other community.

The world in Arthur’s Gotham City is also disintegrating. Garbage litters its streets. Rats are running wild. And rampant crime plagues city streets.

Meanwhile the rich hide behind their gated estates, all the time blaming the poor characterizing them as lazy clowns who need sermonizing from above rather than the dignity of employment at a living wage. Tellingly, at one point the headline of the city’s main paper reads “Kill the Rich!”  

Little wonder then that after Arthur murders three Wall Streeters on the subway following their unprovoked attack on him, alienated poor people throughout the city adopt his clown mask as a sign of rebellion reminiscent of the Guy Fawkes mask in “V for Vendetta.”

Arthur had unwittingly started a class war of poor against rich. He has his community at last, but it is completely hopeless, nihilist and destructive.

In the Heights

Compare that with Latinix life portrayed in Lin Manuel Miranda’s “In the Heights.”  It too unfolds in New York City’s real-life version of comic book Gotham.

True, Washington Heights has problems like Arthur’s context – poverty, prejudice against immigrants and the poor. Nonetheless, “In the Heights” underlines the unmistakable gift-to-America brought by its Latinix citizens with their sense of community and solidarity – not to mention patience and faith. It’s all so hopeful and joyous.

That’s because those living in Miranda’s idealized Washington Heights have community.  As individuals, they are hard workers with lofty aspirations. But in community they share rich cultures with enviable familial unselfishness, joy, music, dance, colorful language, and resourcefulness. They all love their children and grandparents; they care for one another. They scrimp and scrape and give their neighbors hope by sharing their meager resources.

All of that enables them to endure blackouts (recalling months without power in post-Maria Puerto Rico) that render them powerless in more ways than one, but without diminishing their indomitable carnival spirits.

Today’s Readings

In the perspective of today’s liturgy of the word, Miranda’s romanticized barrio contrasts sharply with “Joker’s” more realistic dark and dirty city streets. However, both put faces on abstractions like Jesus’ description of the “Kingdom of God.”

I mean, today’s readings present Jesus in his familiar role as the Great Reverser of values and cultural expectations. He agrees with Miranda in celebrating the poor and insignificant as the very embodiment of the joy and happiness that give life meaning. However, Jesus does so in a way that might confuse those unfamiliar with his peasant context.

Conventional thought in Jesus’ day is reflected in today’s first reading from the Book of Exodus. It estimates that bigger is better. A Cedar of Lebanon celebrated at the beginning of Hebrew history is an obvious image of the kind of national power to which Israel (and all other nations) aspired. To speak of Israel as a huge and powerful cedar — as a kind of Gotham — made common sense.

But more than 1000 years later, Jesus reverses all of that. In a world that (like ours) seems to be falling apart, his “ridiculous” metaphor for national prosperity is a mustard plant – a kind of weed which farmers in his day thought of as a curse.

In the spirit of Small is Beautiful, Jesus nonetheless ascribes to a weed the very same qualities that the author of Exodus accords a giant old-growth tree. He sees it as imposing, fruitful, and providing shelter for birds of all kinds. In short, the pesky and irrepressible shares the same characteristics that the world evaluates as formidable and powerful. Washington Heights is worthier than the rest of NYC.

Moreover, one could argue that the Divine Parent has chosen the poor (not Gotham’s rich Wall Streeters) as the locale of divine revelation, because the poor reveal what’s wrong with our lives and the directions for righting the wrong.

To suggest what I mean, here are my “translations” of today’s readings. Please note their upbeat tone.

Exodus 17:22-24

After their liberation from Egypt
Runaway slaves
Understood the Great Parent
Promising
That they would flourish
Like a giant old-growth cedar
A fruitful and mighty home
For escaped jailbirds like them 
According to the wise plan
Inherent in Life’s Great Force.

Psalm 92: 2-3, 13-16

We thank you, Almighty Parent,
For your kind and faithful care
Showered upon us 
From bright dawns  
Through fearful nights.
Your will is that 
We all flourish like palm trees
And Cedars of Lebanon
In a just New World Order
Where all enjoy vigorous health 
And long productive lives.
Thank you indeed.

2nd Corinthians 5: 6-10

Knowing all of that
Is a source of our great courage
Admittedly based upon  
Unprovable convictions
That we will one day
Live in the just world
Called “God’s Kingdom.”
Yes, we trust in Christ’s judgment
That in following him,
We are advancing towards that end.

Mark 4: 26-34

Trailing the Master
At a confusing distance
We are like farmers
Who sow seeds
Knowing they will grow
But without understanding
Why or how.
It’s that way too
With God’s Kingdom
Which, it turns out,
Is more like a pesky weed
Than Moses’ mighty cedar.
Yet even Jesus’ poor mustard plant
Draws the same odd birds
To flourish in its shade.
(How’s that
For a head-scratching simile?)


Conclusion

So, the choice is up to us. Do we want a powerful world with room for a few to flourish obscenely behind locked gates while the many are forced to exist with rats, garbage, envy, and hatred? That world can pretend to be as mighty as an ancient cedar tree. But too often its apparent might conceals desperate inner rot, nihilism and misery.

Or do we want a simpler powerless world with room for everyone, where people prioritize not money and might, but family, each other, joy, spicy food, party, carnival, and love?

Again, it’s up to us — to follow the example (or not) of those our culture despises and rejects.

We all know how wise spiritual masters from Moses to Jesus and his rebellious Mother Mary have answered our question. It’s what’s suggested in today’s readings.

Whether we live in a culture that seems like a mighty cedar or one that resembles the weedy mustard bush, all of us know the direction we’re called to take.

If we don’t choose it, Arthur Fleck’s gun points towards the destiny that will inevitably be ours.

Jeshua’s Peace Invites Tax Resistance

Readings for Third Sunday of Easter: Acts 3: 15, 17-18; PS 4: 2, 4, 7-9; I JN 2: 1-5A; LK 34: 24-32; LK 24: 35-48

On April 4th, 1967, Martin Luther King famously called the United States “the greatest purveyor of violence in the world.” That was in his “Beyond Vietnam: a Time to Break Silence.” Delivered at New York’s Riverside Church, it was perhaps his greatest, most courageous speech.  King’s words are worth reading again.

Time Magazine denounced him for it.

Despite the fact that U.S. soldiers had killed more than two million Vietnamese, (and would kill another million before the war’s end), King was excoriated as a traitor. Even the African-American community quickly distanced itself from their champion because of his strong words.

To this day, King’s speech is largely ignored as the daring truth-teller has been successfully transformed into a harmless dreamer – an achievement beyond the wildest dreams of the prophet’s arch-enemy, the FBI’s J. Edgar Hoover who considered King a communist.

One wonders what Rev. King would say about the U.S. today. For despite what the mainstream media tells us about ISIS, the U.S. remains exactly what Dr. King called it. It’s still the greatest purveyor of violence in the world – even more so. By comparison, ISIS is a pacifist organization.

Face it: absent the United States, the world would surely be a much better place. Even President Obama identified the rise of ISIS (our contemporary bete noire) as the direct result of the unlawful and mendacious invasion of Iraq in 2003. That act of supreme aggression (in the U.N.’s terms) is alone responsible for the deaths of well more than one million people.

And this is not even to mention the fact that our country is fighting poor people throughout the world – in Iraq, Afghanistan, Pakistan, Yemen, Somalia, Libya, Syria, and who knows where else?  “Americans” claim the right to assassinate without trial anyone anywhere – even U.S. citizens – simply on suspicion of falling into the amorphous category of “terrorist.”

Can you imagine the terror any of us would experience if enemy drones constantly hovered overhead poised to strike family members or friends because some “pilot” six thousand miles away might judge one of our weddings to be a terrorist gathering? Can you imagine picking up the severed heads and scorched bodies of little children and their mothers for purposes of identification following such terrorist attacks? This is the reality of our day. Again by comparison ISIS beheadings are completely overshadowed.

I bring all of this up because of the Risen Lord’s insistence on peace in today’s gospel reading.  As in last week‘s episode about Doubting Thomas, the Risen Christ’s first words to his disciples breathless from their meeting with him on the Road to Emmaus are “Peace be with you.”

Last week in their own homilies about that greeting, I’m sure that pastors everywhere throughout our Great Country were quick to point out that the peace of Christ is not merely absence of war; it is about the interior peace that passes understanding.

Their observation was, of course, correct. However, reality in the belly of the beast – the world’s greatest purveyor of violence – suggests that such comfort is out-of-place. We need to be reminded that inner tranquility is impossible for citizens of a terrorist nation. Rather than giving us comfort, pastors should be telling us that the peace of the risen Christ is not merely about peace of mind and spirit; IT IS ABOUT ABSENCE OF WAR.

So instead of comforting us, Jesus’ words of greeting should cut us to the heart. They should remind us of our obligation in faith to own our identity as the Peace Church Jesus’ words suggest. More specifically, as Christian tax payers (having performed the annual IRS ritual last week) we should be organizing a nation-wide tax resistance effort that refuses to pay the 40% of IRS levies that go to the military. While it is absolutely heroic for individuals to refuse, there is safety and strength in numbers.

So an ecumenical movement to transform Christian churches into a unified peace movement of tax resistance should start today. All of us need to write letters to Pope Francis begging him to call his constituency to tax resistance – to call the UN and the U.S. Congress to stop the aggression.

Once again: there can be no interior peace for terrorists. And Dr. King was right: Americans remain the world’s greatest terrorists. We are traitors to the Risen Christ!

Focusing on a utopian interior peace while butchering children across the globe is simply obscene.

Doubting Thomas: Our Twin (Jesus’ Twin!) in Denial

Readings for 1st Sunday after Easter: Acts 5:12-16; Ps. 118: 2-4, 13-15, 22-24; Rev. 1: 9-11A, 12-13, 17-19; Jn. 20: 19-31.

The picture painted in today’s gospel story should be familiar to all of us. I say that not only because we have heard it again and again, but because it’s our story. It’s about a man in denial, the original doubting Thomas. Thomas’ nickname was “the twin.”

Whatever that meant originally, Thomas is undoubtedly our fraternal double in that he depicts our condition as would-be followers of Yeshua. Like Thomas we live in practical denial concerning the reality of Yeshua’s resurrection – about the possibility of a radically transformed life. Recall our twin’s story. Pray that it can be ours as well.

The disciples are there in the Upper Room where they had so recently broken bread with Yeshua the night before he died.  And they are all afraid. John says they are afraid of “the Jews.” However it seems they fear death more than anything else. They dread it because they are convinced that death spells the end of everything they hold dear – their ego-selves, families, friends, culture, and their small pleasures. Besides that, they are afraid of the pain that will accompany arrest – the isolation cells, the beatings, torture, the unending pain, and the final blow that will bring it all to a close. Surely they were questioning their stupidity in following that failed radical from Galilee.

So they lock the doors, huddle together and turn in on themselves.

Nevertheless, the very fears of the disciples and recent experience make them rehearse the events of their past few days. They recall the details: how Yeshua so bravely faced up to death and refused to divulge their names even after undergoing “the third degree” – beatings followed by the dreaded thorn crown, and finally by crucifixion. All the while, he remained silent refusing to name the names his Roman interrogators were looking for. He died protecting his friends. Yeshua was brave and loyal.

His students are overwhelmingly grateful for such a Teacher. . . .

Then suddenly, the tortured one materializes there in their midst. Locks and fears were powerless to keep him out. They all see him. They speak with him. He addresses their fears directly. “Peace be with you,” he repeats three times. Yeshua eats with them just as he had the previous week. Suddenly his friends realize that death was not the end for the Teacher. He makes them understand that it is not the end for them either – nor for anyone else who risks life and limb for the kingdom of God. No doubt everyone present is overwhelmed with relief and intense joy.

“Too bad Thomas is missing this,” they must have said to one another.

Later on, Thomas arrives – our fraternal double in unfaith. His absence remains unexplained. Something had evidently called him away when the others evoked Jesus’ presence by their prayer, recollections, and sharing of bread and wine. Like us he hasn’t met the risen Lord.

“Jesus is alive,” they tell the Twin. “He’s alive in the realm of God. He took us all with him to that space for just a moment, and it was wonderful. Too bad you missed it, Thomas. None of the rules of this world apply where Yeshua took us. It was just like it was before he died. Don’t you remember? Yeshua brought us to a realm full of life and joy. Fear no longer seems as reasonable as it once did. He was here with us!”

However, Thomas remains unmoved. Like so many of us, he’s is a literalist, a downer. He’s an empiricist looking for the certainty of physical proof. Thomas is also a fatalist; he evidently believes that what you see is what you get. And for him there has been no indication that life can be any different from what his senses have always told him. Life is tragic. Death is stronger than life; it ends everything. And that means that Yeshua is gone forever. Who could be so naïve as to deny that?

Our twin in unfaith protests, “In the absence of physical proof to the contrary, I simply cannot bring myself to share your faith that another life is possible. And make no mistake: Yeshua’s enemies haven’t yet completed their bloody work. They’re after us too.”

Can’t you see Thomas glancing nervously behind him? “Are you sure those doors are locked?”

Then lightning strikes again. Yeshua suddenly materializes a second time in the same place. Locks and bolts, fear and terror – death itself – again prove powerless before him.

Yeshua is smiling. “Thomas, I missed you,” he says. “Look at my wounds. It’s me!”

Thomas’ face is bright red. Everyone’s looking at him. “My God, it is you,” he blurts out. “I’m so sorry I doubted.”

“Don’t worry about it,” Yeshua assures. “You’re only human, and I know what that’s like, believe me. I too knew overwhelming doubt. Faith is hard. On death row, my senses told me that my Abba had abandoned me too. I almost gave up hope. It’s like I’m your twin.

“But then I decided to surrender. And I’m happy I did. My heart goes out to you, Thomas. My heart goes out to all doubters. I’ve been there.

“However, it’s those who can commit themselves to God’s promised future in the absence of physical proof that truly amaze and delight me. Imagine trusting life’s goodness and an unseen future with room for everyone when all the evidence tells you you’re wrong! Imagine trusting my word that much, when I almost caved in myself? That’s what I really admire!

“My prayer for you, Thomas, and for everyone else is that you’ll someday experience the joy that kind of faith brings.

Working for God’s Kingdom – for fullness of life for everyone – even in the face of contrary evidence – that’s what faith is all about. May it be yours.”

May it be ours!

Palm Sunday Reflection: The Revolutionary Jesus

Readings for Palm Sunday: John 12: 12-16; Isaiah 50: 4-7; Psalm 22: 17-24; Philippians 2: 6-11; Mark 14: 15-47

Today is Palm Sunday. For Christians, it begins “Holy Week” which recalls Jesus’ triumphant entry into Jerusalem (Palm Sunday), his Last Supper (Holy Thursday), his torture and execution (Good Friday), and his resurrection from the dead as the culmination of a long history that began with the liberation of Hebrew slaves from Egypt (Holy Saturday).

As just noted, the saga begins today by recalling what the Christian Testament remembers as the day when Jesus was greeted by chanting throngs as he entered the city seated on a donkey while the crowds waved palm branches and shouted “Hosanna.” They spread their cloaks before the animal that bore him to the temple precincts where he famously evicted money changers and vendors of sacrificial animals.

The event is full of political significance for those of us whose government has proudly inherited the mantle of the Roman Empire. That’s because the supposed events of Palm Sunday were probably part of a much larger general demonstration of faithful Jews including Jesus against the oppression that is part and parcel of all imperial systems including our own. As such, today’s narrative calls us to resistance of U.S. Empire as Rome’s contemporary successor.

To understand what I mean, consider (1) the significance of the Jerusalem demonstration itself and the role that palms played in its unfolding, (2) the demonstration’s chant “Hosanna, Son of David” and (3) the meaning of all this for our own lives.

Jerusalem Direct Action  

For starters, think about what actually happened in Jerusalem during that first Demonstration of Palms.

Note at the outset that if the event wasn’t a whole-cloth invention of the early church, it’s highly unlikely that Jesus would have entered Jerusalem as a universally acclaimed figure. That’s because the gospels make it clear that all during his “public life,” Jesus confined his activities of healing and speaking to small villages where his audiences were poor illiterate peasants.

Given their small numbers, poverty and the expenses of travel and lodging, their massive presence in Jerusalem would have been highly unlikely. This meant that Jesus’ profile would have remained exceedingly low in larger cities and nearly non-existent in his nation’s capital city, Jerusalem. He would have been largely unknown there.

Again, if the event happened at all, it is more likely that the part Jesus and his disciples played in it was marginal and supportive of a larger parade and demonstration supported by well-organized revolutionaries such as Judah’s Zealot cadres whose raison d’etre was the expulsion of the occupying forces from Rome.

This also means that the demonstration’s climax with its “cleansing of the temple” would probably have represented a much larger assault on the sacred precincts where only large numbers of protestors would have stood any hope of impact rather than an individual construction worker supported by 12 fishermen.

(Remember, the residence of the Roman procurator, Pontius Pilate, was actually attached to the temple itself. So were the barracks of Jerusalem’s occupying force. The annex was called the Fortress Antonia. During the Passover holidays, everyone there would have been on high alert rendering any small demonstration – and probably any large one — virtually impossible. If the temple itself were not crawling with Roman soldiers, they would have been surveilling the whole scene.)

But even if (before that) Jesus were welcomed by the frantic crowds as depicted in the gospels, the event would have been precisely intended to be seen by the Romans as highly political and perhaps even decisive in defeating their hated occupation and bringing on in its place what Jesus described as the Kingdom of God.

(Jesus’ high hopes surrounding the incidents of this final week in his life are suggested by the words Mark records at the Last Supper in today’s gospel reading: “I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God.” In other words, Jesus evidently thought that the events of this first “holy week” would signify a political turning point for Jews in their struggle against Rome. Their uprising would finally bring in God’s kingdom.)

Jesus’ Anti-Imperialism

In any case and whatever its historical merits, Jesus’ entry into Jerusalem is presented as anti-imperial. The waving of palms, the chanting of the crowd, and Jesus’ mount all tell us that. In Jesus’ time, the waving palms on patriotic occasions (like Passover) was like waving a national or revolutionary flag. That had been the case ever since the successful rebellion led by the Jewish revolutionary Maccabee family against the Seleucid tyranny of Antiochus IV Epiphanes 150 years earlier.

So, crowds greeting Jesus with palms raised high while chanting “Hosanna, Son of David” (save us!) would have meant “Hail to the Son of David, who will lead us to regain our freedom from the Romans, the way the Maccabees led the revolution against the Seleucid tyrant!” Jesus’ choice of a traditionally royal donkey as his mount would only have underscored that message. Only kings rode donkeys in processions.    

All of this means that the story of “Palm Sunday” as presented in today’s reading depicts an overt threat to the imperial system of Rome supported by Jerusalem’s Temple establishment.

Anti-Imperialism Today

So, what’s my point in emphasizing the political dimensions of Palm Sunday? Simply put, it’s to call attention to the fact that followers of Jesus must be anti-imperial too.

That’s because imperialism as such runs contrary to the Hebrew covenant that protected the poor and oppressed, the widows, orphans and resident non-Jews from the depredations of local elites and outside military powers.

And that’s what empire represents in every case. It’s a system of robbery by which militarily powerful nations victimize the less powerful for purposes of resource transfer from the poor to the already wealthy.

Such upward redistribution of wealth runs absolutely contrary to the profound social reform promised in Jesus’ notion of the Kingdom of God. There, everything would be reversed downward. The first would be last; the last would be first (Matthew 20:16). The hungry would be fed and the rich would suffer famine (Luke 1: 53). The rich would become poor and the poor would be rich. The joyful would be saddened and those in tears would laugh (Luke 6: 24-25).

Contradicting those grassroots aspirations is the very purpose of U.S. empire today with its endless wars, nuclear arms, bloated Pentagon budgets, and glorification of the military. All of that is about supporting the status quo and preventing Jesus’ Great Reversal.

That’s why American armed forces maintain more than 800 military bases throughout the world. All of them are engines of stability in a world of huge inequalities. (Btw, do you know how many foreign bases China maintains? One!!) Maintaining stability in a world crying out for change is why the U.S. is currently fighting seven wars (Afghanistan, Iraq, Libya, Syria, Somalia, Yemen, Niger – and who knows where else) with no end in sight. (Today’s designated enemy, China, is fond of pointing out that it hasn’t dropped a single bomb on foreign soil for 40 years.)

Conclusion

Recently, a conservative church friend of mine told me that his primary identity is as a follower of Jesus. I found that wonderfully inspiring.

On second thought however, I wondered which Jesus he was referring to. Was it to the revolutionary Jesus of Palm Sunday? Or did his Jesus support U.S. empire? Did he promise individualized prosperity as the result of following him? Was his Jesus politically involved? Or did he simply ignore politics in favor of internal peace and a promised heaven after death?

The questions are crucial. There are so many Jesuses of faith. And, of course, we’re all free to choose our favorite. By the same token however, we have to explain how an “other-worldly” Jesus would have appealed to his impoverished audiences like those depicted in today’s gospel. My guess is that an other-worldly guru would have had zero appeal to them.

Why would such a Jesus have been seen as threatening to Rome? Again, he would not have been.

Yes, there are many Jesuses of faith. However, there was only one historical Jesus. And it seems logical to me that the historical Jesus must be the criterion for judging which Jesus of faith we accept — if any.

Today’s recollection of the parade down Jerusalem’s main street, with crowds waving revolutionary symbols, and its assault on the sacred temple precincts (including Roman barracks) remind us that the historical Jesus stood against empire. Like every good Jew of his time, Jesus not only hoped for empire’s overthrow, but worked to that end with its promised Great Reversal.

No wonder Jesus was so popular with his poor and oppressed neighbors. No wonder Rome executed him as an insurgent. No wonder that particular Jesus seems so foreign to us who now live in the belly of empire’s beast. No wonder he remains so despicable to our religious and political mainstream.

QAnon Is Right: We’ve Become the Devil’s Christians

Readings for First Sunday of Lent: Dt. 26: 4-10; Ps. 91: 1-2; 10-15; Rom. 10: 8-13; Lk. 4: 1-13.

Today is the first Sunday of Lent – the annual 40-day process of repentance and purification leading up to Easter (April 4th).

The readings for this Sunday begin on a strong political note. In fact, the Gospel selection issues a powerful summons for all of us to divest of all loyalty to U.S. empire. It reminds us that unless we do so, we end up worshipping Satan instead of God (or Source or the Ground of Being, or the Great Mother) however we might imagine Her.

Put more starkly, the snippet from Luke’s account of Yeshua’s temptation in the desert confronts us with the fact that QAnon is unwittingly correct in saying that the world is run by a cabal of Satan worshippers. It’s governed by a gang best described by OpEdNews’ editor in chief, Rob Kall, as “the devil’s Christians.”

I mean, the readings identify the worship of Satan as a prerequisite for endorsing empire of any kind – be it Rome’s or that of the United States.

The story of Yeshua’s temptation makes it clear that the Master rejected all of that. Even more shocking: subsequent history shows that his “followers” embraced fervently what he rejected so unequivocally. As a result, those pretending to follow Yeshua have been worshipping Satan since at least the 4th century of our era.

To illustrate my point, consider first of all the extent of U.S. empire and secondly the narrative under consideration. Then draw your own conclusions.

U.S. Empire

The best source I’ve come across for detailing the current extent of U.S. empire is Daniel Immerwahr, a professor of history at Northwestern University. A few years ago, he published a book called How to Hide an Empire: A History of the Greater United States. It describes the actual extent of U.S. empire that remains hidden even, as Immerwahr notes, from PhD historians.

Begin with his description of the occult U.S. realm that so concerns him. Immerwahr traces its inauguration to the period immediately after our country’s founding. It was then that settlers incorporated territories seized (in clear violation of treaties) from Native Americans.

Then in 1845, the U.S. absorbed nearly half of Mexico – Texas first and then [after the Mexican American War (1846-’48)], what became Arizona, California, Colorado, Nevada, New Mexico, Utah and Wyoming. By the end of the 19th century, the U.S. had added Puerto Rico, the Philippines, Hawaii, Alaska, Guam, and Wake Island.

If we add to this the implications and actual invocation of the Monroe Doctrine (1823) in order to control the politics of Latin America, we can see forms of U.S. colonialism consistently extending throughout the western hemisphere.

Coups in Africa [e.g. Congo (1961), Ghana (1965), Angola (1970s), Chad (1982)] established U.S. hegemony there. Similar interventions in the Middle East (e.g., Iran in 1953) along with the establishment of Israel and Saudi Arabia as a U.S. proxies controlling political economy throughout their region established United States control there.

Factor in the 800 U.S. military bases peppered across the world and one’s understanding of our empire’s extent expands exponentially. (Immerwahr notes that Russia, by contrast has 9 such bases; the rest of the world has virtually 0).

To understand the sheer numbers involved, think of our continued military presence in South Korea (35,000 troops) Japan (40,000), and Germany (32,000). Besides this, of course, there are the active troops who daily kill civilians and destroy property in Afghanistan, Iraq, Libya, Syria, Somalia, and elsewhere. In total we’re told that there are about 165,000 troops deployed in 150 countries throughout the world – though, in the light of what I’ve just recounted, even that number seems vastly understated.

In any case, all of that describes an extensive, highly oppressive, and extremely violent American Empire. 

And our leaders are proud of it. Theodore Roosevelt and Woodrow Wilson thought of colonialism as marvelous. However, by the first decade of the 20th century, politicians became increasingly uncomfortable with “the ‘C’ word,” and exchanged references to colonies for the gentler euphemism, “territories.”

But whatever name we give it, the reality of U.S. empire stands in sharp contrast to today’s Gospel reading and its description of Yeshua’s basic proclamation with its negative judgment on empire and colonialism.

Yeshua Rejects Empire

As a prophet and actual victim of empire, Yeshua made his fundamental proclamation not about himself or about a new religion. Much less was it about the afterlife or “going to heaven.” Instead, Jesus proclaimed the “Kingdom of God.” That phrase referred to what the world would be like without empire – if Yahweh were king instead of Rome’s Caesar. In other words, “Kingdom of God” was a political image among a people unable and unwilling to distinguish between politics and religion.

According to Yeshua, everything would be reversed in God’s Kingdom. The world’s guiding principles would be changed. The first would be last; the last would be first (MT 20:16). The rich would weep, and the poor would laugh. Prostitutes and tax collectors would enter the Kingdom, while the priests and “holy people” – all of them collaborators with Rome – would find themselves excluded (MT 21:31). The world would belong not to the powerful, but to the “meek,” i.e., to the gentle, humble and non-violent (MT 5:5). It would be governed not by force and “power over” but by compassion and gift (i.e., sharing).

That basic message becomes apparent in Luke’s version of Jesus’ second temptation described in today’s Gospel episode. From a high vantage point, the devil shows Jesus all the kingdoms of the earth. Then he says,

“I shall give to you all this power and glory;
for it has been handed over to me,
and I may give it to whomever I wish.
All this will be yours, if you worship me.”

Notice what’s happening here. The devil shows Yeshua an empire infinitely larger than Rome’s – “all the kingdoms of the world.” Such empire, the devil claims, belongs to him: “It has been handed over to me.” This means that those who exercise imperial power do so because an evil spirit has chosen to share his possession with them: “I may give it to whomever I wish.” The implication here is that Rome (and whoever exercises empire) is the devil’s agent. Finally, the tempter underlines what all of this means: devil-worship is the single prerequisite for empire’s possession and exercise: “All this will be yours, if you worship me.”

However, Yeshua responds,

“It is written:
You shall worship the Lord, your God,
and him alone shall you serve.”

Here Yeshua quotes the Mosaic tradition summarized in Deuteronomy 26 to insist that empire and worship of Yahweh are incompatible. Put otherwise, at the very beginning of his public life, Yeshua declares his anti-imperial position in the strongest possible (i.e. scriptural) terms.

Christians Embrace of Empire

Now fast forward to the 4th century – 381 CE to be exact. In 313 Constantine’s Edict of Milan had removed from Christianity the stigma of being a forbidden cult. From 313 on, it was legal. By 325 Constantine had become so involved in the life of the Christian church that he himself convoked the Council of Nicaea to determine the identity of Yeshua. Who was he after all – merely a man, or was he a God pretending to be a man, or perhaps a man who became a God? Was he equal to Yahweh or subordinate to him? If he was God, did he have to defecate and urinate? Seriously, these were the questions!

However, my point is that by the early 4th century the emperor had a strong hand in determining the content of Christian theology. And as time passed, the imperial hand grew more influential by the day. In fact, by 381 under the emperor Theodosius, Christianity had become not just legal, but the official religion of the Roman Empire. As such its job was to attest that God (not the devil) had given empire to Rome in exchange for worshipping Yahweh (not the devil)!

By this process, the devil actually became the Christian God!

Conclusion

Do you get my point here? It’s the claim that in the 4th century, Rome presented church fathers with the same temptation that Yeshua experienced in the desert. But whereas the Great Master had refused empire as diabolical, the prevailing faction of 4th century church leadership embraced it as a gift from God. In so doing they also said “yes” to the devil worship as the necessary prerequisite to aspirations to control “all the kingdoms of the world.” Christians have been worshipping the devil ever since, while calling him “God.”

On the contrary, today’s readings insist that all the kingdoms of the world belong only to God. They are God’s Kingdom to be governed not by “power over,” not by dominion and taking, but by love and gift. Or in the words of Yeshua, the earth is meant to belong to those “meek” I mentioned – the gentle, humble, and non-violent.

Yet, as Dr. Immerwahr attests, those very people living in the West’s former colonies in Latin America, Africa, the Middle East, and South Asia are exactly the ones ceaselessly victimized by the empire historians have so well-hidden from our consciousness.

As described in Immerwahr’s How to Hide an Empire, colonialism and neo-colonialism are diabolic abominations in the eyes of Yeshua’s God. They represent nothing less than a system or robbery currently bent on confiscating the rich resources of the Global South. Authentic followers of Christ can never support such depredations.

The conclusion is inescapable. QAnon is right! The world is in fact run by a cabal of Satanists from the halls of the Vatican to the White House, to the Supreme Court and all those Christians who serve the interests of empire under the aegis of our nation’s armed services and the military-industrial complex. All of them have become the devil’s Christians.

On this First Sunday of Lent, we should pray sincerely and work tirelessly for the defeat of such an abominable system.