Compassion

“There is a lad here with

 5 barley loaves and 2 fishes.” (Jn. 6:9)

Compassion

July 29, 2012, 17th Sunday in Ordinary Time

2 Kings 4:42-44       Ephesians 4:1-6        John 6:1-15

Leftovers in the O.T.

A man came from Baal-shalishah bringing to Elisha, the man of God, twenty barley loaves made from the first-fruits, and fresh grain in the ear. Elisha said, “Give it to the people to eat.” But his servant objected, “How can I set this before a hundred people?” Elisha insisted, “Give it to the people to eat. For thus says the LORD, 'They shall eat and there shall be some leftovers.’” And when they had eaten, there were leftovers, as the LORD had said. (2 Kings 4:42-44)

The word of the Lord

Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to John  

Glory to you, Lord.

Leftovers in the N.T.

Jesus went across the Sea of Galilee. A large crowd followed Him, because they saw the signs He was performing on the sick. Jesus went up a hill and sat down there with his disciples. The Jewish feast of Passover was near. When Jesus looked around and saw that a large crowd was coming to Him, He said to Philip, “Where can we buy enough food for them to eat?”  He said this to test Philip, for He really knew what He was going to do. Philip answered, “Two hundred days’ wages worth of food would not be enough for each of them to have a little.” One of his disciples, Andrew, the brother of Simon Peter, said to Him, “There is a lad here with 5 barley loaves and 2 fishes, but what good are these for so many hungry people?” Since there was a lot of grass there, Jesus said to Andrew, “Tell the people to sit down.”  So all the people sat down; there were about 5000 men.

Then Jesus took the bread, blessed it, broke it and gave it to those reclining on the grass. He did the same with the fishes. And they all had as much as they wanted. When they had had their fill, He said to his disciples, “Now gather up the leftovers, so that nothing is wasted.” And 12 baskets were filled with leftovers. When the people saw the wonderful thing Jesus had done, they said “This is truly the Prophet, the one who is to come into the world.” Since Jesus knew that they were going to come and carry Him off to make Him king, He withdrew again to the mountain alone.

The Gospel of the Lord.

Praise to you, Lord Jesus Christ.
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Introduction

Ramadan – the Muslims’ Lent

It is Ramadan now in the Muslim community. Ramadan is the ninth month of the Islamic calendar, and this year it runs from July 20 to August 18.  Ramadan is a time when the faithful Muslim fasts from dawn to dusk every day. It’s a time for the Muslim to introspect, reflect and reinforce the bond between the Allah and himself. It’s a time for him to grow in patience, spirituality, humility and submissiveness to God. What the 40 days of Lent are to Christians, these 30 days of Ramadan are to Muslims.

Recorded in all four gospel

Last Sunday Jesus looked with compassion upon the listless crowds who looked like “sheep without a shepherd.” (Mk. 6:34)  This Sunday Jesus looks again with compassion upon the crowds who are hungry, and so He multiplies a few barley loaves and fishes to feed them. Because that event was frequently recounted in the Eucharistic liturgy of the early Church, it came to be recorded in all four gospels. (Mt 14:13-21; Mk 6: 30-44; Lk: 9:10-17; Jn 6: 1-15) No other miracle of Jesus is recorded in all four gospels.

A liturgical cadence & a babble of numbers

With time, the liturgical recounting of Loaves and Fishes acquired a kind of liturgical cadence which sounds so much like the words of consecration at Mass: “He took the bread, blessed it, broke it, and gave it to his disciples and said, `This is my body.’” What’s more, by the time the story of Loaves and Fishes was written down in the 2^nd half of the 1^st century, it had acquired a kind of babble of numbers. Today’s gospel reading, for example, mentions 5 loaves, 2 fishes, 5000 people fed and 12 baskets of leftovers. But the New American Bible translation of the same event (based on a differing Greek manuscript) speaks of 7 loaves, 2 fishes, 4000 people fed and 7 baskets of leftovers. As the story of Loaves and Fishes was told and retold, especially in the Eucharistic life of the early church community, it lost mathematical accuracy. And that’s OK, because Scripture is not about mathematics but about message.

A different take on Loaves and Fishes

In the traditional view of this event, 5 loaves and 2 fishes were miraculously transformed by Jesus into enough food to feed 5000 men. William Barclay (1907- 1978), professor of Divinity and Biblical Criticism at the University of Glasgow, had a different take on this `miracle’ of Loaves and Fishes. It’s a take which is becoming increasingly popular. He says the compassion of Jesus and the little lad (who was willing to share his loaves and fishes) inspired the crowd to share as well. Suddenly people were digging into their own hidden food supply, and were sharing bread with those in need. Suddenly there was enough food to satisfy the hunger of 5000 plus people, and still have 12 wicker baskets of leftovers. In such an interpretation, it is not the 5 loaves and 2 fishes which are transformed; rather it is the uncaring crowds who are transformed into sharing human beings, as they see the good example of the little lad sharing his loaves and fishes.  “A little boy shall lead them,” says Scripture. (Is. 11:6)

A local outbreak of socialism?

Some reject this `watered-down’ version which sees Loaves and Fishes not a true miracle but simply as `a local outbreak of socialism.’ That, they say, is not what the gospel writers are describing, and that’s not what the hungry crowds were experiencing. They were experiencing nothing less than 5 loaves and 2 fishes actually satisfying the hunger of 5000 plus people. Nothing less than that! One gentleman who stoutly rejects the `watered-down version’ writes,

One Sunday I visited a parish in another city and learned something new: the multiplication of loaves and fishes didn’t really happen! The people in the wilderness were greedy, and had loaves and fishes hidden under their robes, which they weren’t ready to share. But the example of Jesus and the little boy with 5 loaves and 2 fishes encouraged them to pull out their food and share. The disciples didn’t know about the hidden surplus food, but this parish priest did! That’s pure non-sense, and it turns me off!

Or a local outbreak of compassion?

There are some who really like the so-called `watered-down version’ of Loaves and Fishes.  In it they see `a local outbreak of compassion’ for hungry people. They ask, “At the end of the day which is the greater miracle: the transformation of the 5 loaves and 2 fishes into enough food to feed 5000 hungry people? Or the wonderful transformation of uncaring (and perhaps even selfish) people, who turn into caring and sharing human beings, as they see the example of the little lad sharing his 5 loaves and 2 fishes?

The watered-down version on State Street

The watered-down version of Loaves and Fishes is alive and well in Milwaukee, WI. on State Street between 9^th and 10^th.  There stands the historic church of St. Benedict the Moor (Milwaukee’s first church dedicated to ministry in the African-American community). Today it is particularly well-known for its free daily meal known as `Operation Loaves and Fishes.’ Behind that operation lies the story of a little lad from Ireland[1] who had 5 loaves and 2 fishes which he wanted to share with hungry people in Milwaukee. So he opened the doors of his little house (which he called Casa Maria) to anyone hungry off the streets. Soon there were 5, then 10, then 20 hungry people dropping in for supper. With time the little operation grew too big for the lad’s little house, and he had to go in search of a more spacious dining hall. He finally found it at St. Benedict’s in Milwaukee’s central city.

When people from the suburbs saw the good example of the little lad from Ireland sharing his 5 loaves and 2 fishes in central city, they also wanted to pitch in and share their abundance with the hungry of the city. Daily people from the suburbs pitch in and share in `Operation Loaves and Fishes.’ Daily they prepare good healthy meals in their homes, and bring them into central city. Now in these very hard economic times, more than four hundred hungry people sit down daily to eat a good substantial meal served with great compassion and dignity at St. Benedict’s. And it all started with the little lad from Ireland, sharing his 5 loaves and 2 fishes. In `Operation Loaves and Fishes’ suburbanites are obeying Jesus’ command to his disciples (who wanted to send the hungry masses off to the nearby villages to buy food): “You yourselves give them something to eat.” (Mt. 14:16)

Compassion – not a dirty word

In the world of politics compassion is an unmentionable emotion - a dirty word. Compassion conjures up all the horrors of the welfare system “which does for others what people should be challenged to do for themselves.” Compassion, however, wasn’t an unmentionable emotion - a dirty word for Jesus. In last Sunday’s gospel Jesus was “moved with compassion” for the crowds, who were “like sheep without a shepherd.” (Mark 6:34) In today’s gospel event, He is again “moved with compassion” for the crowds who are hungry, and so He multiplies the loaves and fishes to feed them. (Mt 14:14)

Gov. Cuomo and compassion

The 2012 Democratic National Convention is scheduled to take place in Charlotte, North Carolina from Sept. 3-6. That puts us in mind of another Democratic National Convention held in San Francisco, back in 1984. Mario Cuomo, then governor of New York State, delivered the keynote address to the Convention on July 16. It was an outstanding speech in which Cuomo was courageous enough to use the `compassion’ word. In his address to the  Convention he said,

President Reagan told us from the very beginning that he believed in a kind of social Darwinism - survival of the fittest. He told us, “Government can’t do everything.” We believe that survival of the fittest may be a good working description of the process of evolution, but a government of human beings should elevate itself to a higher order. We would rather have laws written by the patron of this great city, the man called `the world’s most sincere Democrat,’ St Francis of Assisi, than have laws written by Darwin. We want a government which is not ashamed but is courageous enough to use the words love and compassion.

Conclusion

Tuesday, Nov. 6, 2012 – presidential election day

There are those who believe (subliminally at least) in Darwin’s `survival of the fittest.’ They staunchly protest that “government can’t do everything.” And then there are those who, like Gov. Cuomo, believe that government should be “courageous enough to use the word compassion,” and should do for people what they are unable to do for themselves. Tuesday, November 6, 2012, is presidential election day. That election should rest on one great bottom line: Government can’t do everything, but it can and should be compassionate, and do for people what they can’t do for themselves.

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[1] Michael Cullen

Like Sheep without a Shepherd

Like Sheep without a Shepherd

July 22, 2012 - 16^th Sunday in Ordinary Time,

Jeremiah 23:1-4        Ephesians 2:13-18       Mark 6:30-34

First reading from Jeremiah

Woe to the shepherds who mislead and scatter the flock of my pasture,
says the LORD. Therefore, thus says the LORD, the God of Israel, against the shepherds who shepherd my people: You have scattered my sheep and driven them away. You have not cared for them, but I will take care to punish your evil deeds. I myself will gather the remnant of my flock from all the lands to which I have driven them and bring them back to their meadow; there they shall increase and multiply. I will appoint shepherds for my sheep, who will shepherd them so that they need no longer fear and tremble; and none shall be missing, says the LORD.

The word of the Lord

Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to Mark
Glory to you, Lord.

The apostles now returned to Jesus from their tour and reported all they had done and told the people. Then Jesus suggested,”Let’s get away from the crowds for a while and rest.” For people were coming and going in great numbers, and they hardly had any time to eat something. So they went off in a boat by themselves to a deserted place. But many saw them leaving and ran on ahead, along the shore and met them as they landed. When Jesus disembarked and saw the vast crowds, his heart was moved with compassion for them, for they were like sheep without a shepherd; and He began to teach them many things.

The Gospel of the Lord.

Praise to you, Lord Jesus Christ.
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Introduction

“Sheep without a shepherd”

Twice in the gospels the crowds are typified as “sheep without a shepherd.” Mark relates that Jesus and his disciples tried to go by boat to a secluded place, but the crowds caught up to them. When Jesus saw the crowds waiting for Him, “His heart was filled with compassion for them, because they were like sheep without a shepherd.” (Mk. 6: 34)  On another occasion related by Matthew, Jesus visited towns and villages, preaching and healing people from every kind of disease and sickness. “And when He saw the crowds, his heart was filled with compassion for them, because they were harassed and dejected like sheep without a shepherd.” (Mt. 9: 35-36)

Catholics today - sheep without shepherds

Senior Catholics remember the `good old days’ when the Church abounded with shepherds. Every sizeable parish had a pastor with at least one or two assistant priests. All that changed dramatically in the second half of the Twentieth Century. Because of a shortage of priests (brought on, strange to say, by the Second Vatican Council) parishes had to unite into `clusters’ or `consortiums.’ In Milwaukee the parishes of St. Rita, St. Hedwig and Holy Rosary united and formed a consortium, and gave it the funny name of the Church of the Three Holy Women. And some overworked pastor now has to rush from one parish to another `to click off’ Sunday Masses for the faithful.  -  The Church has a crisis on its hands, and no band-aid measures like `clusters’ or `consortiums’ are going to fix it. With what compassion would Jesus look upon Catholics today who are “like sheep without a shepherd.”

Horror stories of the priest shortage

One winter I was helping out in a little country parish deep in the heart of Texas where I was escaping the cold blasts of a typical Wisconsin winter. I was taking the place of a sickly pastor who, I was told, actually said Sunday Mass sitting on a high chair in front of the altar! And here I, an octogenarian, was stepping in (or limping in) to help a flock of sheep without a shepherd. The next winter before heading south again, I called the Vicar General of the Houston-Galveston Archdiocese to ask whether I could be of some assistance in a parish down there. I can still hear the surprise and delight in his voice. He exclaimed, “Oh, you’re an answer to our prayers! One of our priests has just now suddenly died and isn’t even buried yet; we do, indeed, need your help!” He was speaking about a beloved and relatively young pastor of a parish in a little blue-collar town. Again, I, octogenarian, was limping in to help a flock of sheep without a shepherd.  -  The Church has a crisis on its hands, and no band-aid measure like importing a limping octogenarian is going to fix it. With what compassion would Jesus look upon Catholics today who are “like sheep without a shepherd.”

Fr. Küng and the shortage

Our priest-shortage crisis is a good fifty years old. Crises should not be left to die of old age; they should be fixed. Calling in limping octogenarians or importing foreign priests (whose broken-English homilies the faithful can’t understand and whose cultures are different from ours) is a band-aid which doesn’t fix the problem but simply delays its solution. Swiss German Catholic theologian, Fr. Hans Küng, aims at something better than band-aids to fix our crisis. In his little volume, Why I Am Still a Christian, he writes,

I cannot believe that He who said “I have compassion on the crowds” would have increasingly deprived congregations of their pastors and allowed a system of pastoral care (built up over a period of a thousand years) to collapse. I also cannot believe that He who was constantly accompanied by women (who provided for his keep), and whose apostles, except for Paul, were all married and remained so, would today have forbidden marriage to all ordained men, and ordination to all women.

Archbp. Weakland and the shortage

Former Archbishop of Milwaukee, Rembert Weakland, OSB, also aimed at something better than band-aids to fix our crisis. In his book A Pilgrim in a Pilgrim Church, Weakland quotes a pastoral letter he sent to his people:

If it became evident that no resident priest would be available for a parish, and that there was no prospect of getting one in the near future, I would be willing to help the community surface a qualified candidate for ordained priesthood – even if a married man - and without raising false expectations or unfounded hope for him or the community, present such a candidate to the Pastor [Shepherd] of the Universal Church [the Pope] for light and guidance. (P. 340)

 Rome’s response to Archbishop Weakland’s request was definitely unambiguous. When he went to Rome in 1993 for his obligatory ad limina[1] visit to the Pope, a letter was hand-delivered to him from Cardinal Bernadine Gantin, prefect of the Congregation for Bishops. The letter in part read:

 

I wish to mention the lack of esteem for the Vatican that, on more than one occasion, you are perceived to have shown. Your attitude toward the Holy See is perceived as negative. Among the requirements of Catholic unity there is the need [for you Rembert Weakland] to accept the tradition of the Church. According to ecclesial practice, reinforced by a Synod of Bishops, it is not [italics ours] possible to present married men for ordination to the priesthood. And on the question of the ordination of women, your position is perceived to be in opposition to the teaching of the Church. Moreover, the charge of ‘intransigency’ – a word used by your Excellency – on the part of the Church in this matter, can seriously damage Church authority and Church government.

Weakland’s closing shot

As a closing shot to the whole affair, Weakland writes in his book:

When historians, decades from now, talk about the lack of vocations to the priesthood in the Catholic Church at the end of the twentieth and beginning of the twenty-first century, or when they try to analyze the reasons for the falling off of active church participation, I hope they do not forget to include as a contributing factor this silent group that left the Church – or at least stood by the sidelines – not because of the sexual abuse by 4 percent of its priests, but because of closing the discussion on the inclusion of women at all levels.  From generation to generation, women have always been the most significant bearers of the Church’s life and tradition; to lose them was tantamount to losing the future.

Presbyterians and the shortage

Margaret Butter was a pioneer CEO, philanthropist and patron of the arts, especially of the Milwaukee Symphony Orchestra. When she died, her daughter-in-law, the Rev. Sarah Sarchet Butter (an ordained Presbyterian minister) and I (a Catholic priest) officiated at Margaret’s funeral. It took place in a cemetery chapel. Rev. Sarah did the first reading from the Book of Proverbs, chapter 31, which sings the praises of a woman who is a good mother, wife, and manager of her household. Rev. Sarah read with wonderful expression and feeling. At the final commendation she invited the crowd in the cemetery to draw near to the casket kissed by a setting sun on a day filled with the fine feel of fall. She pulled everyone into a heartfelt final good-bye.

 As I observed her and a very attentive crowd, I found myself quietly exclaiming, “See how innovative and courageous these Presbyterians are! See how they resist the temptation to have recourse to “a long unbroken tradition” of ordaining only men! See how they solve their crisis of sheep without shepherds!

 

A holy conversation about the shortage

Before Cardinal Joseph Ratzinger became Pope Benedict XVI, Richard Gailardetz, a husband, father and theology professor at the University of St. Thomas in Houston, expressed the hope that the new Pope would invite the Church to “a holy conversation” about all the great problems which afflict it - issues like divorce and remarriage, birth control, clerical celibacy, homosexuality, the ordination of women, and yes, a holy conversation about the shortage of priests.

A holy conversation is one in which all are allowed to speak, and all are allowed to be heard. It is a conversation which “resists the temptation to control or direct the discussion toward predetermined conclusions.” In the priest-shortage crisis, `a holy conversation’ is abruptly ended (even before it gets started) by having recourse to a nebulous expressions like `the sacred tradition of the Church,’ or like an ecclesial practice reinforced by a Synod of Bishops of ordaining only celibates or only men. We Americans remind ourselves that we had a long `sacred tradition’ of slavery in this country. And we are now, indeed, happy we’ve broken it.

Conclusion

Everyone wins in a holy conversation

Gailardetz’ injunction to the Church “to hold a holy conversation” is an injunction to all: husbands and wives, parents and children, brothers and sisters should hold a holy conversation with each other. That’s one in which each allows the other to speak, and each tries honestly to hear what the other is saying. In a holy conversation everyone wins. In our priest-shortage crisis, healthy young men (who want to minister but who also want to marry) will win. Women also (who can do just as good a job of ministering to God’s people as men can) will also win. The faithful too will win; their beloved parish won’t have to join a `cluster’ with such a clumsy name like Church of the Three Holy Women; each will be able to get back its own beloved parish with its own beloved name: St. Rita, St. Hedwig and Holy Rosary. And even octogenarians will win; they’ll be able to retire to green pastures before they’re ninety.

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[1][1] Limen is Latin for `threshold.’ Every five years the bishops of the world must go to Rome, to the threshold of St. Peter’s, and have a conference with the Pope.

A Missionary Who Baptized No One

A Missionary Who Baptized No One

15^th Sunday in Ordinary Time, July 15, 2012

Amos 7:12-15        Ephesians 1:3-14        Mark 6:7-13

Amos sent on mission

Amaziah, priest of Bethel, said to Amos, "Off with you, visionary, flee to the land of Judah! There earn your bread by prophesying, but never again prophesy in Bethel; for it is the king's sanctuary and a royal temple." Amos answered Amaziah, "I was no prophet, nor have I belonged to a company of prophets; I was a shepherd and a dresser of sycamores. The LORD took me from following the flock, and said to me: `Go, prophesy to my people Israel.’"

The word of the Lord
Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to Mark

Glory to you, Lord.

The Twelve sent on mission

Jesus called twelve disciples together and sent them, two by two, on mission. He gave them authority over evil spirits. He instructed them to take nothing for the journey but a walking stick—no food, no sack, no money in their belts. They could wear sandals, but were not to have a second tunic. He also told them, "Wherever you are welcomed, stay in the same house until you leave that town. If you come to a place where people do not welcome you or will not listen to you, leave that place and shake its dust off your feet. This will be a warning to them!” So they went off and preached that people should turn away from their sins. They cast out many demons, and anointed many sick people and cured them.  

                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    The Gospel of the Lord.

Praise to you, Lord Jesus Christ.
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Introduction

The great missionary mandate

Jesus called the twelve disciples together and sent them, two by two, on mission. (Mk. 6:7) Later on, He appointed another seventy-two disciples and sent them on mission. (Lk. 10:1) After his resurrection, He appeared to the eleven disciples and gave them the great missionary mandate to “Go forth into the whole world and make disciples of all people, baptizing them in the name of the Father, the Son, and the Holy Spirit.“ (Mt. 28:19) Scholars agree that that mandate with its very explicit Trinitarian formula (which reads like an excerpt from a baptismal ritual manual) is more the command of the early Church community bent on growth and expansion, than it is the command of the historical Jesus.

Christianity – a staunchly missionary religion

Christianity is, indeed, a staunchly missionary religion. Jesus is presented as sending twelve and then later on seventy-two disciples on mission. But what, we ask, is the mission on which they’re sent? Is it to make the whole world Christian? St. Cyprian (200-258) seems to think so. He is famous for his dictum: “Extra Ecclesiam nulla salus “ -- “Outside the Church there is no salvation.” Cyprian’s ambiguous dictum has always needed `a ton of explaining away.’ He seems to be saying that all people must become Christian if they are to be saved, for “Outside the Church there is no salvation.” His Dictum was and still is fraught with mischief, as the dark history of Christian missionary activity proves. It seems to make the Christian Church God’s only instrument of salvation. It seems to look down upon non-Christians as `jobs-to-done’ (as people to be converted and baptized), instead of human beings to be loved and served.

Islam – a staunchly missionary religion

Like Christianity, Islam also is a staunchly missionary religion; its task too is to make the whole world Muslim. One of Islam’s five great Pillars is Shahada. That’s a proclamation of personal faith that there is no God but Allah, and Mohammed is his prophet. Subliminally at least, Shahada is loaded with a missionary urgency.  Sometimes listed as a sixth Pillar of Islam is Jihad – Holy War.  That can innocently mean “a holy war of self discipline” waged upon one’s self in the struggle to surrender to the will of Allah. (In fact, the Arabic word Islam means `to surrender.’) On the other hand,  Jihad – Holy War – is sometimes used to denote something much less noble and very violent.  Staunch Islamists like staunch Christians also have their own dictum: “Outside the Mosque there is no salvation.” That, too, is fraught with mischief, as the dark history of Islamic missionary activity proves. It makes the Mosque God’s only instrument of salvation. It looks down upon all non-Muslims as `jobs-to-done’ (as people to be converted), instead of human beings to be loved and served.

Judaism – not a staunchly missionary religion

Unlike Christianity and Islam, Judaism is not a staunchly missionary religion. In the  early Church when a problem arose about  Jews mixing with Gentiles (Acts 10:28) Peter Simon, a Jew, got up and said, “I now realize that God has no favorites but gives welcome to the man of any nation who fears Him and acts uprightly." (Acts 10:34-35)[1] If God has no favorites but gives welcome to any one from any nation who fears Him and acts uprightly, then there is no urgent need for Judaism to go forth and make the whole world Jewish.  Judaism rests in peace; it lives and lets live, and it wishes itself to be left in peace. It does not look upon Christians or Muslims as `jobs-to-done’ (as people to be converted), instead of human beings to be loved and served.

Mission after Vatican II

Vatican II inspired a crisis in the old concept of mission. It gave mission a new emphasis and direction. Mission now is not about numbers; it’s not about doing something to people – converting and baptizing them  (because “Outside the Church there is no salvation”). Mission now is about doing something for people. When Jesus chose the twelve He sent them forth to do something for people:  Go! Heal the sick, raise the dead, cleanse the lepers and drive out demons.” (Mt 10:8) And when He chose the seventy-two, He likewise sent them forth to do something for people: “When you enter a town heal the sick there, and proclaim `The Kingdom of God is at hand.’” (Lk. 10:9) Jesus sends the twelve and the seventy-two and ourselves on mission, and the mission is not so much to do something to people (convert and baptize them) but to do something for them. For some Christians such a new view of mission is a bit shocking. For others it is very refreshing and liberating.

A missionary who baptized everyone

The old view of mission was singularly embodied in the legendary missionary  St. Francis Xavier (1506-1552).  Born in the Basque area of Spain he joined up with St. Ignatius Loyola, founder of the Jesuit Order. With the possible exception of St. Paul. he became the greatest of all Christian missionaries. He could  `chalk up’ for himself hundreds of thousands of converts, and that’s why he’s called `The Apostle of the Indies.‘ When he died in 1552, his body was buried in the city of Goa, India, but his right arm (which baptized so many thousands of `converts’) is preserved in a glass reliquary in the Gesù Church in Rome, for all to see! 

A missionary who baptized no one

In sharp contrast to this great missionary who baptized everyone, stands another great missionary, Blessed Mother Theresa of Calcutta (1910- 1997) who baptized no one! Founder of the Missionaries of Charity, her mission was not to do something to the poor Hindus she found dying in the streets of Calcutta (i.e., convert and baptize them); her mission was to do everything she could for them. She gathered up those poor souls and carried them to her hospice for the dying. There she and her sisters bathed and fed them. Then without pouring one drop of baptismal water over their heads, Mother Theresa and her sisters kissed them and sent them off to heaven. And those poor souls died believing, at long last, that they were human beings worthy of being loved. That indeed was `mission accomplished.’

A new approach to mission

Rev. Dr. Joseph Hough, President of Union Theological Seminary in New York, calls on Christians to take a new theological approach to other religions, and therefore a new approach  to mission. Born into the Calvinist Tradition, which stresses the absolute freedom and sovereignty of God, he uses his background to find a new approach to mission. God, he says, is absolutely free to do whatever God wants to do. That means God is free to reveal Himself to us in any person God chooses. But if I limit God’s freedom to reveal Himself to us only in the person of Jesus, then my God is not really free.

Rev. Hough maintains that to be passionately Christian doesn’t mean we have to believe “Outside the Church there is no salvation.” To be passionately Christian doesn’t mean we have to believe that God can reveal Himself only in the face of Jesus. We can be passionately Christian and still believe that God can reveal Himself in anyone He chooses to reveal Himself. Rev. Hough’s approach to other religions is much more generous than merely `tolerating’ other believers. It’s much more generous than merely bestowing on them a `live and let live attitude.’ His approach to other religions is generous and humble. It enables us to see other believers “not as foreigners or strangers” (Eph. 2:19) but as brothers and sisters travelling variant paths to one and the same God.

Conclusion

 “Fruit salad can be delicious.”

The Vietnamese monk, Nhat Hanh opens his book Living Buddha, Living Jesus with a little incident. At a conference of theologians and professors of religion, an Indian Christian friend of his told the assembly, “We are now going to hear about the beauties of several religious traditions.” But then he added a kind of warning which surprised some: “That, however, doesn’t mean we’re going to make a fruit salad!”

The Indian Christian friend was trying to reassure any Christian (who might be dead-sure of the absolute superiority of his faith) that he wouldn’t have to give up anything! Not even his feeling of superiority!  When it came Nhat Hanh’s turn to speak, he simply said, “Fruit salad can be delicious.” And then he added, “I don’t see any reason to spend one’s whole life tasting just one kind of fruit.”

It’s all about fruit salad! It’s all about a God who can reveal Himself in Catholics, Lutherans, Anglicans, Congregationalists, etc. It’s all about a God who can reveal Himself in Jews, Muslims, Christians, Buddhists, etc. What a relief it is to be able to look on other believers “not as foreigners or strangers”(Eph. 2:19) but as fellow travellers on the same human journey of seeking God.

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[1] The same theme that God has no favorites is found also in Deuteronomy 10:17, II Chronicles 19:7, Job 34:19,  Wisdom 6:7, Romans 2:11, Galatians 2:6 and Ephesians 6:9.

Give Your Prophet Welcome

Prophet Jesus in his hometown synagogue of Nazareth

Give Your Prophet Welcome.

14^th Sunday in Ordinary Time, July 8, 2012

Ezekiel 2:3-5    2 Corinthian 12:7-10      Mark 6:1-6

First reading

As the LORD spoke to me, the spirit entered into me and set me on my feet, and I heard the one who was speaking say to me: Son of man, I am sending you to the Israelites, rebels who have rebelled against me; they and their ancestors have revolted against me to this very day. Hard of face and obstinate of heart are they to whom I am sending you. But you shall say to them: Thus says the Lord GOD! And whether they heed or resist--for they are a rebellious house--they shall know that a prophet has been among them.

The word of the Lord

Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to Mark

Glory to you, Lord.

Just a local

Jesus departed from there, and accompanied by his disciples returned to Mazareth, his home town. When the sabbath came He went to the synagogue to teach and the people were surprised by his wisdom. After all, He was just a local man like themselves. “He’s no better than we are,” they said. “He’s just a carpenter, Mary’s boy, and a brother of James, Joseph, Judas and Simon. And his sisters live right here with us." And so they rejected Him. Jesus said to them, "A prophet is never welcomed in his own hometown and among his own kin and in his own house." He was not able to perform any miracles there, apart from curing a few sick people by laying his hands on them. He was greatly disappointed at their lack of faith.

                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                               

The Gosepl of the Lord.

Praise to you, Lord Jesus Christ

Introduction

Luke’s version

The event related in Mark’s gospel today is quite brief; it runs for only six verses. Brevity is characteristic of Mark’s gospel; it is, in fact, the shortest of all four gospels. Luke’s version of the event, however, is more detailed; it runs from verse 16 to verse 30. His account is also very violent. It starts out on a calm note: “The people in the synagogue were well impressed with Jesus. They marveled at the beautiful words that fell from his lips.” But then some of the hometown folk started wondering and asking, “How can this be? Isn’t this guy Joseph’s son?” (Lk. 4 22)  So they challenge Jesus saying, “Let us see you do miracles here in your hometown like those we heard you did in Capernaum.” (Lk. 4:23) But Jesus tells them that “a prophet is never welcomed in his own hometown,” and he cites the example of the prophets Elijah and Elisha. (Lk. 4:24-27) At that, all hell breaks loose: "The whole congregation became insanely angry. They sprang to their feet, drove Him out of town, dragged Him to the brow of the hill on which it was built, and were going to hurl Him over the cliff. But He slipped through the crowd and walked away." (Lk. 4: 28-30) 

We marvel at the incredibly short time that lay between the crowd which “marveled at the beautiful words that fell from His lips,“ and their being “insanely angry” and wanting to hurl Him over a cliff.

A prophet is one who…

Scripturally and theologically a prophet is one who speaks for God. (The word comes from the Greek pro-phanein: “to speak for.”) Often when a prophet speaks for God, he infuriates people. In Isaiah a prophet is one who “lifts up his voice like a trumpet blast and tells the people their sins(Is 58:1), and that infuriates them. Or a prophet is one who tells the people something that disturbs their peace, and that infuriates them. Or a prophet is one who invites people who are set in their ways to change, and that infuriates them. Or a prophet is one who tells people something they don’t see, should see, but don’t want to see, and that infuriates them.

Prophet Archbishop Hunthausen.

Some years ago Archbishop and Prophet Raymond Hunthausen of Seattle (b. 1921) spoke out about various controversial issues in the Church - like artificial contraception and homosexuality. In a public letter he also defended the rights of gays and lesbians. That and other positions of Prophet Hunthausen infuriated Rome. The Vatican didn’t hurl him over a cliff (we’re much more civilized today), but it did strip him of some of his episcopal authority, because “his lack of clarity about homosexuality had confused the faithful.” Jesus is right: "A prophet is never welcomed in his own hometown and among his own kin,” and yes, even in his own Church.

Prophet Bishop Untener

The year 1993 was the twenty-fifth anniversary of Pope Paul VI's encyclical letter Humanae vitae (1968), which reaffirmed the Church's stand against artificial birth control.  For twenty-five years Humanae vitae had been a litmus test of Catholic loyalty. Bishop and Prophet Kenneth Untener of Saginaw (1937- 2004) invited the Church to use the occasion to start a new, honest and open discussion on birth control. Prophet Untener’s invitation infuriated Rome. The Vatican didn’t hurl Untener over a cliff, but it did foreclose any possibility of him climbing higher on the ecclesiastical ladder. Again Jesus is right: "A prophet is never welcomed in his own hometown and among his own kin,” and yes, even in his own Church.

Prophet Archbishop Weakland

Some years ago, Archbishop and Prophet Rembert Weakland (b. 1927) of Milwaukee sat down with pro-choice people to hear what they had to say. In his report after the sessions, though he unequivocally upheld Catholic teaching that abortion is immoral, he did, however, warn that the anti-abortion movement is counterproductive when its focus is narrow, its tactics aggressive, and its rhetoric ugly and demeaning. The Archbishop also observed that some very conscientious women do not resonate with the Church's teaching prohibiting birth control. That infuriated some people in Milwaukee and Rome. The Vatican did not hurl Rembert over a cliff, but it did cancel an honorary degree which the University of Fribourg wanted to confer upon Weakland for his good work on the US Bishops' pastoral letter concerning economics. The reason offered for the denial of the honorary degree: “He has confused the faithful on the issue of abortion.” Again Jesus is right: "A prophet is never welcomed in his own hometown and among his own kin,” and yes, even in his own Church.

Prophet Bishop Gumbleton

Former Auxiliary Bishop and Prophet of Detroit, Thomas John Gumbleton (b. 1930), who has a long history of social justice, wrote in a letter to America magazine (Nov. 20, 1993): "I can vouch for the fact that very many bishops share the same conviction (that not every contraceptive act is intrinsically evil). However, sadly enough, fewer and fewer are willing to say this publicly.” And though Pope John Paul II spoke definitively against the ordination of women, Gumbleton said, “Priestesses will inevitably come. Already, female parochial administrators are proving their competency and laying the groundwork for the ordination of women.” Such positions infuriated Rome. The Vatican did not hurl Bishop Gumbleton over a cliff, but when he (still in good health) petitioned Rome for permission to stay on as bishop beyond his 75^th year, the canonical age for retirement (often waived for a good reason) his petition was refused with e-mail speed. Again Jesus is right: Again Jesus is right: "A prophet is never welcomed in his own hometown and among his own kin,” and yes, even in his own Church.

It’s fear

It’s fear that makes us want to hurl people over a cliff. When Prophet Hunthausen publicly defended the rights of gays and lesbians, that struck fear in the hearts of homophobics, and so they want to hurl him over a cliff. When Prophet Untener asked the Church to revisit and reconsider Humanae vitae  (which restated the Church’s traditional stand on artificial birth control), that struck fear in those who believe in an `infallible’ Church which never has to change its mind, and so they wanted to hurl him over a cliff. When Prophet Weakland sat down to hear pro-choice women out, that struck fear in those who believe that the Church only teaches and never has need to be taught, and so they wanted to hurl him over a cliff. And when auxiliary Prophet Gumbleton predicted that there will be priestesses, that struck fear in a macho-ridden Church, and so they wanted to hurl him over a cliff.

Conclusion

Give your prophet welcome.

Whenever we become infuriated at someone and want to hurl him over a cliff, we should give pause: the fury might be fear. He might be a prophet who wants to tell us something we don’t hear, should hear, but don’t want to hear. Give more heed to what you don’t want to hear, than to what you do want to hear. Don’t throw the prophet sent you over a cliff; rather give your prophet welcome, and listen to him. It’s a priceless service when someone tells us something we need to hear, especially when he tells it out of love and not out of rant and rage. And while it takes great courage to be a prophet (whom people like to throw over cliffs), it also takes great courage to give welcome to the prophet God has sent to tell us something we need to hear but don’t want to hear. Jesus promises, "Whoever gives welcome to a prophet in my name shall receive the reward of a prophet." (Mt 10:41)