Jesus’ temptation and what it teaches about leadership


Jess theses statement in LukeIn order to read St. Paul, or the Gospels, we need to know that they used rhetorical rules much as we use grammar rules. For the Hebrews and the Greeks, these rules were more detailed. One of these rules was that of πολλῷ μᾶλλον, the rule of “How much more…” Another rule is that of G’zerah Shavah (Equivalence of expressions). In this rule, an analogy is made between two separate texts on the basis of a similar phrase, word or root. Where the same words are applied to two separate cases, it follows that the same considerations apply to both.

The Jewish people have a tradition of not speaking God’s name in deference to it. When they see it written they generally say, “LORD,” or some other word. This translation uses, “The NAME,” because it does not fit properly and therefore shows the same deference while pointing to the personal name of God being the reference.

Here is one example. Matthew 3 has John the Baptist tell the Pharisees: “You brood of vipers! Who warned you to flee from the coming wrath? Produce beautiful fruit as evidence of your return. Do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God can raise up children to Abraham from these stones.

Courtesy Holy Land Pilgrimage  coin from 66-73 bce
Coins are just stones in the cosmic order of things.

Our Gospel Reading for First Sunday of Lent  then tells us: The tempter approached and told him, “If you are the Son of God, Mitzvah that these stones become loaves of bread.” Jesus replied, “It is written: One does not live on bread alone, but on every word that comes forth from the mouth Shefoth of God.”

In Hebrew, Mouth/Shefoth is a pun on Mitzvah, commandment. The key to the passage, however, is the equivalence of expressions. Matthew 3 has John the Baptist comparing stones with the children of Abraham, the Jewish people, and by extension Christians. One chapter later, first Satan, and then Jesus compare these same stones with bread. To use basic algebra, which did exist at the time, if “A” equals “B” and “B” equals “C”, “A” must equal “C”. If the children of Abraham are stones and the stones are bread, the children of Abraham must be the bread.

Matthew presents the Temptation of Jesus as a class on leadership. Jesus tells Satan that true leaders do not live off their people but on the Word of God. The Hebrew word for “A Word” is “Omer.” “Omer,” also means, “A Lamb.” The Hebrew word for a succulent cut of meat and for Gospel is “Bashar.” True leaders live off this Bashar, this Lamb of God, not the people.

Jesus with the apostles
Jesus is the bread of life. As we treat others we treat him. Matthew 25:31-46

For the second temptation, Jesus quotes Psalm 91, which begins, “You who dwell in the shelter of the Most High, who abide in the shade of the Almighty, Say to the NAME, “My refuge and fortress, my God in whom I trust.” In Jesus’ temptation, the reference is to Jesus as he sets the example. All of his life is one big fight with the established people. Psalm 91:8 tells us, “You need simply watch; the punishment of the Russia/those who think themselves first you will see, because you have the NAME for your refuge and have made the Most High your stronghold.” Then comes Jesus’ quote,he commands his angels with regard to you, to guard you wherever you go. With their hands, they shall support you, lest you strike your foot against a stone.” There is that stone, children of Abraham, bread again.

The second temptation is to give into all of the Russia, the presence of others who think themselves first, the temptation to think ourselves first. The angels are to be the leaders who will support us, preventing us from striking our feet against stones, each other.

trumpThen comes that third temptation where Satan takes Jesus to a high mountain, a big stone, and shows him all earth’s kingdoms. The section ends with, “It is written: The NAME, your God, shall you worship and him alone shall you serve.”

Worship does not mean Mass or Protestant religious liturgy. It is a Germanic word meaning to acknowledge as worthy. True leaders do not push their charges to acknowledge them as worthy. That is for God alone. Leaders lead by example, pointing their charges to God. They point the people’s service to God, not to themselves.

Our first reading quotes Eve as saying, “The woman answered the serpent: “We may eat of the fruit of the trees in the garden; it is only about the fruit of the tree in the middle of the garden that God said, ‘You shall not eat it or even touch it, lest you die.” This is not what God tells Adam. He tells Adam,The NAME, God gave the man this order: You are free to eat from any of the trees of the garden except the tree of knowledge of the satisfying and the rotten. From that tree you shall not eat; when you eat from it, you shall die.”

Eve is not guilty of rebellion. She is guilty of being overly scrupulous. She adds to God’s command, not subtracts from it. She adds the part about touching the tree. From this, we learn not to try to be better than God made us. We are all created equal. Those who think themselves better in Hebrew are called Russia. We translate Russia as wicked.

Likewise, we like to think of ourselves as pious. St. Thomas defines piety as, “It belong to piety, in the second place, to give worship to one’s parents and one’s country. The worship due to our parents includes the worship given to all our kindred.”A nation is a group of people born together, by common heritage, if not blood, or place of birth. Summa Theologica, Second Part of the Second Part, Question 101. Being pious means being kind, serving our neighbor, doing the works of mercy.

Sitting in pews may be the source and summit of our faith, but piety is what we do after we say, Mitte Est, depart in peace. Piety is loving and serving God by serving our neighbor.

This brings us back to the rules of rhetoric. This one applies to writing English essays and stories. We write an introduction. For St. Matthew this is the nativity. For St. Mark this is Jesus’ Temptation. St. Matthew gives a mini-thesis statement after he gives his nativity. This is Jesus’ temptation.

thesisThen there is a thesis statement. For St. Matthew and for St. Mark this is, “The devil left him and, behold, angels (Greek for messengers) came and ministered to him.” The body of Matthew and Mark is then the apostles, the messengers, ministering to Jesus in his life on earth. It is a tale of the apostles learning that leadership is not about devouring the people, nor thinking we are better than the people. It is about putting God first and then serving him by ministering to the people.

Psalm 82 gives a similar lesson. “God takes a stand in the divine council, gives judgment in the midst of the gods.” But there is only one god. “How long will you judge unjustly and favor the cause of the Russia, those who think themselves first.” Who does this but secular leadership? “Defend the lowly and fatherless; render justice to the afflicted and needy. Rescue the lowly and poor; deliver them from the hand of the Russia, those thinking themselves first.” This is a command to whoever the other gods are.

The next verses tell us who the gods are. “The gods neither know nor understand, wandering about in darkness, and all the world’s foundations shake. I declare: “gods though you be, offspring of the Most High all of you, Yet like any mortal you shall die; like any prince you shall fall.” The gods are the offspring of the Most High. They are mortal. They are princes. They are the secular leadership. The command is clear. Serve God by serving his subjects, the people.

The Eighth Sunday of Ordinary Time or What is Idolatry?


Jess theses statement in Luke“Jesus told his disciples: ‘No one can serve two masters. He will either hate one and love the other or be devoted to one and despise the other. You cannot serve God and mammon.”

The issue Jesus presents us with this Eighth Sunday of Ordinary Time is what idolatry means, what constitutes it. St. Thomas Aquinas tells us in his chapter on Idolatry, “It belongs to superstition to exceed the due mode of divine worship, and this is done chiefly when divine worship is given to whom it should not be given.

This brings us to defining divine worship. St. Thomas never directly defines this concept. On the Second Part of the Second Part of the Summa, St. Thomas devotes a section, from Question 81, to Question 100 to the question of religion and then devotes chapters to the various parts of what he believes divine worship is.

St. Thomas Aquinas

The first section is devotion. “Devotion is derived from “devote” [The Latin ‘devovere’ means ‘to vow’]; wherefore those persons are said to be “devout” who, in a way, devote themselves to God, so as to subject themselves wholly to Him.” In essence, how you spend your time and who you believe is controlling your life is the person you are devoted to. This is an act of divine worship.

The second section is prayer, which is spoken reason. “Prayer is an uprising of the mind to God or a petitioning of God for what is fitting.” In our context, prayer is uprising our mind to the person we perceive to be God and asking what we think is fitting. It is our verbalizations of what we want and to the force, we perceive capable of delivering it.

The third section relates to adoration. “The chief part of adoration is the internal devotion of the mind, while the secondary part is something external pertaining to bodily signs.” The Greek word for adoration Jesus uses in St. Matthew comes from our root, “Anther,” which is the male part of a flower. “Anther,” is related to odor, as in the succulent scent of the flower and therefore of our incense at Mass. It also relates to that salt of how we are to be salt, the succulent odor we bring of God to the world. In our context, adoration refers primarily to the inner direction to which we direct our minds. The one adored is the one we attribute to bringing the succulent aspects of our lives. In the outer sense, the one we adore is the one we serve.

As we meditate upon Divine Worship we look at Deuteronomy 5:6, part of the Ten Commandments. Remember “I am the NAME your God, who brought you out of the land of Oppression, out of the house of menial labor.” Divine Worship, Divine holding as worthy means taking a day off of everything else and remembering our rescue from oppression, the pomp and the wars of 18th and 19th century Europe. God is our Dominus, our dominate one who saves us from over there, wherever that is, and brings us here. He is the one who rescues us from them, whoever they are, and not the military. “He makes his sun rise on the rotten and the beautiful, and causes rain to fall on the charitable and the uncharitable.” God is the great provider, not our own efforts, not rugged individualism or the Protestant work ethic, and not unseen and unheard of stockholders from New York or any other place.

marketWe need to mention another idol, another trinity. That is of Mercury, Mars, and Moneta Juno. These are otherwise known as the Markets, Military, and Money/Mammon. St. Thomas Aquinas has three words for a god, Dominus, Divine, and Deus.

Dominus gives us two words in English, Dominate, and Domicile. God is the Father or head of the domicile. He is the one with power to act. When we divine things, we know them in ways normal people cannot know them. When we argue that the markets are more able to decide what is in our welfare, we argue that the markets a supernatural force more able to divine than we as the children of God, representing the Divine. When we argue that only the purpose of government is to defend us, we argue that the government is Dominus. Molech was a Canaanite God and it is the Semitic word for a king. When we argue that the markets have the desire to accomplish what is in our welfare, we argue that they are Deus.

statue-of-liberty-2Adam Smith, in his Wealth of Nations, is said to have founded American Capitalism. Forget that he lived in Britain in 1776 when he wrote the book. Forget that he sided with his countrymen against the Continentals in our war of the revolution. Forget that our Constitution has no economic system mentioned in it. It has only the Natural Law theories basing society on the pursuit of the General Welfare. Adam Smith wrote, and is strongly supported by the followers of the Market, the Military, and Mono Juno:

By preferring the support of domestic to that of foreign industry, he intends only his own security. By directing that industry in such a manner as its produce may be of the greatest value, he intends only his own gain; and he is in this, as in many other cases, led by an invisible hand to promote an end which was no part of his intention. Nor is it always the worse for the society that it was no part of it. By pursuing his own interest, he frequently promotes that of the society more effectually than when he really intends to promote it. I have never known much good done by those who affected to trade for the public good. It is an affectation, indeed, not very common among merchants, and very few words need be employed in dissuading them from it.[i]

There is an invisible hand in this theory. It is a supernatural force deciding man’s best interest, divine, with the power, Dominus, and the desire, Deus, to accomplish its ends. Wise merchants, per Adam Smith, trust the invisible hand. It is idolatry. Mercury was the god of both merchants and thieves. In their own ways, merchants, salesmen are thieves, telling us anything to accomplish their goals.

In our Gospel for the Eighth Sunday of Ordinary Time, Jesus uses a rhetorical device known as, “The General, the Particular, and the General. The first general part is the part about serving two masters. The second general part refers to God’s kingdom. The middle part does not refer to the fuzzy things we and others refer to as gods, but to particular things, we worry about having and not having.

Courtesy Holy Land Pilgrimage  coin from 66-73 bceUsing another rhetorical device known as Kal Vahomer, or light and heavy, Jesus argues, “Is not life more than…””Food and the body more than clothing? Are not you more important than they?” “Learn from the way the wild flowers grow… They are more than Solomon in all his clothes.

Jesus argues that the first idol is the things we crave. This craving of things, this greed that drives the merchants, is what Adam Smith holds as his top value. This is what Jesus condemns. Jesus tells us to not serve two masters, the invisible hand, and God. We will grind our teeth at the one and welcome the other, or we will savor the one and belittle the other.

Matthew 13:24 is the Parable of the tares. Here, Jesus tells us that God causes the rain and the sun to fall upon the rotten and the beautiful. The trinity worshipers are among us. They may even provide most of the money coming into our parishes. We are not to fight them, though we do have the moral obligation to point out their errors. Ezekiel 3:17-21 tells us that. “If I tell the Russia, those who think themselves first, You shall surely die—and you do not warn them or speak out to dissuade the Russia from their rotten conduct in order to save their lives—then they shall die for their error, but I will hold you responsible for their blood.”

Still, those of us who have suffered at the hand of the trinity of Mercury, Mars, and Moneta Juno suffer greatly. We, the poor, Hispanic, African American, Appalachian, Native American, and others, cry out to heaven, “”The NAME has forsaken me; my NAME has forgotten me.” This from our first reading. We go with holes in the soles of our shoes and in the souls of our lives, tears in our clothes and in our relationships. We often go without clothing or basic dignity. We cry out to heaven.

God responds, “Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you.” The time will come when God will remove the tares of the market worshipers from our midst. Then we will sit at the true feast, the one we celebrate every Sunday at Mass.

At one time in this nation, we had blue laws. We took one day off per week and spent it studying Torah and Gospel. Now we serve the invisible hand. Now we take one hour per week off to attend Mass, and for most, not even that. Many employers demand that we work on our day of rest. I speak first hand in this regard. The state supports the market trinity in this regard. I speak first hand here.

At one time we put God first, neighbor second and things third. Now we put money first, what we buy with money Our devotion is to be to promoting life, to promoting the Living God, the God of Life and his kingdom.

Our prayer is to be for the kingdom. Our adoration is to be for the God of Life and his kingdom. This is more important than physical things. second, and people third, if at all.

When Jesus recites the Shema in Mark 12 as the Great Commandment, he recites, “Hear Israel, God is Almighty. God is One. Love God with all your hearts, all of your animate being, and with all of your measure.” If we hold our strength as the way we measure ourselves, we love God with our strength. When we measure ourselves with our wealth, we love God with our wealth. When we measure ourselves with our knowledge, we love God with our knowledge. God comes first and God comes last for Jesus. Where does he sit with us?

[i] Smith, Adam. An Inquiry into the Nature and Causes of the Wealth of Nations (p. 168). University Of Chicago Press. Kindle Edition.

Be Shalom, be family, or else


Jess theses statement in LukeWhen I was in the Canoe Club I did autopsies in the same place John Kennedy had his done. While doing one of these the Pathologist asked me if the deceased smoked. I did not know. He pointed to the man’s lungs and said he was a smoker. A quick look at the chart showed he was a smoker. Then he stated the man worried a lot. He pointed to the man’s adrenal glands and noted how withered they were. Worrying too much adversely effects these glands on the top of your kidneys.

The Adrenal glands produce hormones that control blood sugar, burn protein and fat, react to stressors, and regulate blood pressure. Two of the most important adrenal hormones are cortisol and aldosterone. The adrenal glands also produce adrenaline and small amounts of sex hormones called androgens, among other hormones.

This has a major impact on our First Reading for the Seventh Sunday of Ordinary Time.

Christina Cook 2The NAME told Moses, “Speak to the whole Israelite community and tell them: Be holy, for I, the NAME, your God, am holy. “You shall not bear hatred for your brother or sister in your heart. Though you may have to reprove your fellow citizen, do not incur simple error because of him. Take no revenge and cherish no grudge against any of your people. You shall love your neighbor as yourself. I am the NAME.”

“Jesus said to his disciples: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.” The Hebrew word for “Eye,” is “I in.” It has the same root as “Evan,” which means “Perversion.”  Then comes, the Hebrew word used for “Tooth,” is the same word our first reading uses for hate, “Shen.” As a verb, it means the grinding of the teeth. How we feel affects how our bodies operate. An alternate way of interpreting Jesus is “You have heard that it was said, ‘Perversion for perversion and hate for hate.’ but I tell you, offer no resistance to one who is rotten. When someone strikes you on your right cheek, turn the other one to him as well.”

Mark 4:24 says in the original Greek and Hebrew, “See what you hear.” Notice the mixed metaphor for emphasis. “The measure with which you measure will be measured out to you, and still more will be given to you,” Jesus continues to say. If you choose to hate, grind your teeth, the measure comes back over time as bodily ailments.

There is an alternate definition. When we say, “Eye for eye and tooth for tooth, whose eye and teeth are we talking about? We like to think that if he takes my eye, I have the right to take his. Prepositions are nasty things. In this case, the preposition is “For.” The passage could just as easily mean that if I take his eye, I must replace it. If I take his tooth, I must replace it. If I cannot do so literally, I must be his eyes as he walks and I must be his teeth, I must cut his food so he can eat his meals. This is tort law even today, and Jesus says he wants no part of it.

Matthew 19:1-12 is the story of Jesus debating the Pharisees on the issue of divorce. There were two major rabbinic schools at the time. The issue of debate was a biblical passage that stated one may divorce his wife for a condition of nakedness. One school interpreted this as Catholics do, that the spouse was found naked with another man. The other argued that this meant any cause whatsoever. Any exposed faults were naked faults and grounds for divorce. In virtually every case, Jesus sides with the second school, but not this one.

We want to argue that Jesus did not allow divorce at all. Then we look at John 8, the woman caught in adultery. There there is the Samaritan woman at the well, married 5 times and living with a man she is not married to. There are other cases in Scripture where Jesus looks kindly on even the worst cases of women caught in adultery. Clearly, Jesus understands divorce and women who are divorced. What is the issue for Jesus?

Who is Jesus debating? He is not debating divorced women or men. He is debating the lawyers. He argues against being litigious. The lawyers ought to be counselors looking for the causes the women in their society, and ours, being perceived to be naked and addressing those problems. He then puts the cosmic dimension on this by saying God marries people. Our perichoresis of marriage mirrors the perichoresis with God. There is no room for perversion for perversion and hate for hate. The goal is to find solutions.

St. Thomas Aquinas says of hate, “Hatred is dissonance of the appetite from that which is apprehended as repugnant and hurtful.” Hate is a bodily function and it has long term effects upon us when we choose to see wrongly. Catholic tradition teaches of odium abominationis, or holding qualities as nauseating and odium inimicitiae, or holding other people and things as inimical. Again, it is an appetite, a desire of the person feeling it.

saltLeviticus 19 begins by telling us we are to be Holy. Now, “Holy,” in modern English is a word with no meaning. It is a religious word we banter around to make ourselves sound religious.We say we are to be holy as God is holy, and we have no definition for holy.

This was not always so. Isidore of Seville tells us in his Etymologies, “A wise man called from the taste, because just as is fit for the taste of the taste of food to the discerning, so the wise man impart to the subject matter and of causes, of which each one is known, and the meaning of truth is present to us. The opposite of which is a foolish fellow, that it is without savor, nor of any and/or sense of discretion. From the old custom of the Holy One called him that they who had wanted to be purified, were touched by the blood of the victim, and from this the name of the holy they obtained them. The supreme, the Most High, as they were above them. The ‘Supreme Father’ mind is sweet.

We remember our reading from last week, ““You are the salt/Moloch of the earth/table. If salt/Moloch loses its taste/becomes Tephel. With what can it be seasoned/table? It is but to be thrown out and trampled underfoot. You are the light/Aor of the world/B oar rayah. A city/Air set on a mountain/Are cannot be hid. Likewise, we are the Oar of the world B oar.  B oar means the world. M oar means a pasture. We are the light of the pasture. We cannot hide a city, Air set on a mountain, Are.

Being holy for St. Isidore means being having a savor, something soft and sweet. St. Thomas Aquinas tells us in his Summa, the Second Part of the Second Part, Question 81, Article 8, “On one way it denotes purity; and this signification fits in with the Greek, for hagios means “unsoiled.” On another way, it denotes firmness, wherefore in olden times the term “sancta” was applied to such things as were upheld by law and were not to be violated. Hence a thing is said to be sacred [sancitum] when it is ratified by law.

In essence, St. Thomas tells us that to be Holy means to be separate from the world. The problem is that Hebrew has two words for this separation. The first is “Kiddush,” and the second is the word from which we derive the word, “Pharisee.” The Pharisees were the unsoiled, separate ones. The story of the Good Samaritan is about how this separation is not a physical separation. It is not about being better than everybody else.

spiceKiddish is the first stage of Marriage. When Mary was betrothed to Joseph, it was a full marriage in every way. The word they would have used to describe their marital state was Kiddush, Holy. Be separated from the common lot to be dedicated to God in a way that is similar to the husband and wife separating themselves from the rest of single people and joining themselves to each other and to God. The Hebrew word for a succulent cut of meat and for the Gospels is Bashar. The good news is savory, not firm and unfeeling.

I say to you, love your enemies and pray for those who persecute you, that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust. If you love those who love you, what recompense will you have? Do not the tax collectors do the same? If you greet your brothers only, what is unusual about that? Do not those beyond our regular number do the same?

Jesus with the apostles

Jesus appeals to the concept of family, the family of all people. We are all children of the heavenly Father. We are all imperfect human beings. We all suffer the heat of the sun and the cold and wet of the recent storms. We are all nation, from the Latin meaning a people born together by common heritage if not blood or place of birth. There is no room in this concept of family for grinding teeth or bearing grudges. We all have to live together.

St. Paul tells us, “let no one boast about human beings, for everything belongs to you, Paul or Apollos or Cephas, or the world or life or death, or the present or the future: all belong to you, and you to Christ, and Christ to God.” This is in Corinthians where people were breaking into factions. One faction was the St. Paul faction. St. Paul asks if he baptized anyone or if anyone was baptized in his name. He says, “No.” There is only one head of this house, and it is God. In fact, “Church,” comes from “Kyrie Oikos.” We sing the Kyrie, a song to God, the Master, Kyrie. “Church means the house of God, of whom we are the children. Remember, we all must live together. If we are going to be family, we must learn to be salt for each other, to savor one another, warts and all. We all have warts. The price if we do not do so? Our measure is given back to us. We damage our own bodies with our stress.

St. Paul begins, “Do you not know that you are the temple of God and that the Spirit of God dwells/Shekinah/perichoresis within you? If anyone destroys God’s temple, God will destroy that person; for the temple of God, which you are, is holy/dedicated in a romantic way to God. Holy means to be dedicated to God in the same way we are dedicated to our spouses, our children, our brothers, and our sisters.

Our Gospel ends, “Be perfect as God is perfect.” The Hebrew word for Perfect is Shalom. Be Shalom, be at peace with all men. That is God’s message for us today.

What is Catholic Evangelism all about?


Jess theses statement in LukeKey words for the Readings for the Fifth Sunday in Ordinary Time include:

Moloch equaling both salt and messenger, angel, and king.

Tephel and table meaning tasteless and then seasoned. Table also means the world in the sense of cosmos.

Oar and Air sound like “Oar.” Oar means light, and Air means city. The root word for Oar is Or are and means a breaking through as in a knife breaks through to make a hole. We are to be that which breaks through the spiritual world and enters the physical one.

Oar is again light. Naor means to shine. A Nar is a candle.

Ephah means both a dry measure of about two gallons, or character, disposition, or temper.

B oar means the world. M oar means a pasture. Neh oar is a flock. We are the light of the pasture.

Statue of liberty lighning strike

The lamp, candle, is a single light. It is placed on a menorah. One of the oldest symbols of the Jewish faith is the menorah, a seven-branched candelabrum used in the Temple. The menorah is a symbol of the nation of Israel and its mission to be “a light unto the nations.” “Behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, seven, to the lamps, which are upon the top thereof. ‘This is the word of the NAME unto Zerubbabel, saying: Not by might, nor by power, but by My spirit, says the NAME of the procession of the sky.” Zechariah 4:1-6

“You are the salt/Moloch of the earth/table. If salt/Moloch loses its taste/becomes Tephel. With what can it be seasoned/table? It is but to be thrown out and trampled underfoot. You are the light/Aor of the world/B oar rayah. A city/Air set on a mountain/Are cannot be hid. Nor do they light a lamp/Nar and put it under a measure; it is set on a menorah, where it gives light to all in the house. Just so, your light must shine before others, that they may see your beautiful works and show the importance of your heavenly Father.” Gospel for Fifth Sunday of Ordinary Time.

saltThis Sunday’s readings are about evangelism. We are the messengers of the world, but what does that mean. Jesus compares being a messenger, Molech, with being salt, Molech. We are not just any messenger. We are the messenger to the world, and not just any world, but one that is seasoned. If salt is no longer seasoning, how can it season the world? We have an obligation to the world to bring Christ to it, but we must do so as seasoning.

Seasoning does not do violence to what it seasons. It augments it. If we do violence to the world to bring Christ, we do not season it, but make the world Tephel, tasteless. We make the world worthy of nothing but to be trampled underfoot.

Likewise, we are the Oar of the world B oar.  B oar means the world. M oar means a pasture. We are the light of the pasture. We cannot hide a city, Air set on a mountain, Are. We are the world’s shepherds. Our light is a gentle light. God calls us to be the gentle light of the lighthouse, the city on the hill giving its light to everyone who chooses to see it. Jesus does not speak of a bright light, but of a shepherd who brings his flock to God.

We do not light a flock and put it under a dry measure. We are not things. We are people and we need to remember all of us are people, made in God’s image. We are not isolated cases, Nar, but we are set in a menorah, a candelabra, a lampstand with many lights. We are social beings, a community. “Community” is a fancy Latin word meaning shared in common, promoting the general welfare. When we show our ideal community, one where everyone cares for everyone else, we become that light to the world. Let us go out into the world and be the messengers, the leaders who cause this nation to once again be a Christian nation, by promoting the general welfare, making this nation a place all the nations want to copy, where people will want to live.

Reading for the Sixth Sunday of Ordinary Time


CosmosWhat was God doing five minutes before he created the world? Time does not exist without some movement and transition, while in eternity there is no change, who does not see that there could have been no time had not some creature been made.” City of God, Book XI Chapter 6.

St. Augustine speaks of a space-time continuum. When there is no matter, there is no time. When there is more matter, there is more time.

Albert Einstein found space and time interwoven into a single continuum known as space-time. Events that occur at the same time for one observer could occur at different times for another. As he worked out the equations for his general theory of relativity, Einstein realized that massive objects caused a distortion in space-time.

Jess theses statement in LukeJesus said to his disciples: “Do not think that I have come to abolish Torah or the prophets. I have come not to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from Torah, until all things have taken place. Gospel reading for the Sixth Sunday of Ordinary Time

Torah precedes all existence; it contains the blueprint for the cosmos, and the very existence of the cosmos is contingent upon Torah. Talmud Pasachim 54a, Berchachot 9a, Shabbat 88a

If you remove a dot or a dash from Torah, heaven and earth will pass away. If you take the undergirding from a building, the building collapses. St. Thomas Aquinas speaks of four causes. God is the efficient cause of all things in that he is the One who set all things in motion. God is the final cause in that beatific vision with him, Perichoresis, the divine dance with him is what God requires all of creation to strive to do.

Four Causes

Torah is the formal cause of all things. It is God’s blueprint. This undergirding girds all of creation. The world as Eretz, wilderness and chaos of our earth is the material cause. Genesis 1 begins with wilderness and chaos and ends up with established order as Torah infuses itself in it. Torah is about bringing harmony and concord to the material cause, which is the world. God calls us to participate in bringing this harmony to the world. This is who we are as Catholics. When there are huge disparities of income as currently exist in this nation, there can be no harmony and no concord. If we do not address this issue, we will fall back into wilderness and chaos. As our first reading tells us, this will be our choice, and God will call us to account.

King David at the Cathedral

In Book Three Chapter 8 of his Confessions St. Augustine compares the Ten Commandments to a lyre. Just as the lyre is made of groupings of three and ten strings, so the Ten Commandments are made of the first three referring to God, and the second seven referring to man’s relations with each other. In Augustine’s writing, at least in the book, “The Complete Works of Saint Augustine,” “Music,” appears 71 times. “Concord,” appears 39 times, 10 times in Book 19 alone. Harmony appears 42 times 14 times in our Chapter 19, alone. Justice? It appears in every Book of the City of God, a grand 493 times. Augustine wrote about justice, not music.

orchestraSt. Augustine also quotes Cicero’s Republic, ““As among the different sounds which proceed from lyres, flutes, and the human voice, there must be maintained a certain harmony which a cultivated ear cannot endure to hear disturbed or jarring, but which may be elicited in full and absolute concord by the modulation even of voices very unlike one another. Where reason is allowed to modulate the diverse elements of the state, there is obtained a perfect concord from the upper, lower, and middle classes as from various sounds. What musicians call harmony in singing, is concord in matters of state, which is the strictest bond and best security of any republic, and which by no ingenuity can be retained where justice has become extinct.” St. Augustine, City of God, Book 2, Chapter 21.

Torah is about harmony and concord. It is about making sure all people are free to pursue whom they are as individuals, to find their final end, which ultimately is God. This is the foundation for the Catholic moral tradition that education is far more than reading, writing, and arithmetic. It is the foundation for the Catholic moral tradition that education is about far more than finding a job. It is the foundation for the Catholic moral tradition that education is about life and culture. There is no room for rugged individualism and the Protestant work ethic in harmony. Harmony is about working together. Harmony is about sharing the work, and then the rewards of that work.

The Beatitudes are in the form scholars call a Chiasmus. The first and last verses mirror one another. The second and the second from the last versus mirror one another. This teaches something. The second beatitude is, “Blessed are those that mourn.” The second to the last is, “Blessed are the peacemakers, for they will be called children of God.”

551675_464823303552020_718388587_nMatthew’s Chapter 5 ends, “Love your enemies and pray for those who persecute you, that you may be children of your heavenly Father. He makes his sun rise on the rotten and the beautiful and causes rain to fall on the charitable and the uncharitable. If you love those who love you, what recompense will you have? Do not the tax collectors* do the same? If you greet your brothers only, what is unusual about that? Do not the pagans do the same? Be Shalom, just as your heavenly Father is Shalom.”

The Hebrew word, “Shalom,” means two things. First, it means completion. From the idea of completion comes being perfect. From the idea of completion comes the second meaning. When we are complete, when we have all we desire, we are at peace, with God and with each other.

When we are complete with each other, we can mourn our losses and still see each other, including those who rained upon us, as fellow children of God. One Jewish story tells the story of the parting of the Red Sea. The Hebrew people cross on dry ground. Pharaoh and his chariots start to cross and the sea falls in upon them. The Hebrew people sing the Song of the Sea. The Angels join them and God says, “Quiet! Can’t you see my children are drowning? Talmud Sanhedrin, 39b

This is what the rabbis wrote. This is the standard of justice of the scribes/grammarians in Greek, and the Pharisees/the separate ones. “I tell you, unless your righteousness/Tsaddik/charity surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.” Striving to make sure all people are all they can be, fulfilling the efficient cause God placed within them so they can reach their final-end, is the standard. The standard is bringing harmony to all of creation. The ultimate standard is realizing we are all in the same orchestra, called to make harmonious music to God, through the concord of civilization. Are we up to the task.

Our first reading for the Sixth Sunday of Ordinary time tells us, “God has set before you fire and water to whichever you choose, stretch forth your hand. Before men are life and death, beauty and rot, whichever he chooses shall be given him.” Life is about fulfilling all of who we are, for all of us, rich and poor, black, German, Irish, Polish, Hispanic, Arab, Russian, and Chinese. There is no room for blocking immigrants from our borders if this means depriving them of life. There is no room for blocking ethnic northern Europeans into small enclaves, to keep others out. There is only room for welcoming all into the great orchestra of life.

Making America Great Again


Jess theses statement in LukeKey words for the Readings for the Fifth Sunday in Ordinary Time

Moloch equaling both salt and messenger, angel, and king

Tephel and table meaning tasteless and then seasoned. Table also means the world in the sense of cosmos

Aor and Yir sound like “Oar.” Aor means light, and Yir means city. Aorechem means to shine and is in the second person plural.

The lamp, candle, is a single light. It is placed on a menorah. One of the oldest symbols of the Jewish faith is the menorah, a seven-branched candelabrum used in the Temple. The menorah is a symbol of the nation of Israel and its mission to be “a light unto the nations.” “Behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, seven, to the lamps, which are upon the top thereof. ‘This is the word of the NAME unto Zerubbabel, saying: Not by might, nor by power, but by My spirit, says the NAME of the procession of the sky.” Zechariah 4:1-6

menorahEphah means both a dry measure of about two gallons, or character, disposition, or temper.

Perversion come from, “per- “away” and vertere “to turn.” The Hebrew traces its lineage from a word meaning simply, bent.

A Cash means crooked, and from this, perverted in the sense of obstinate, stubborn, intransigent, wilful, hardheaded.

 

Isaiah 59:9 “Justice is far from us, neither does Tsaddik/charity/justice overtake us; we look for light, but behold darkness, for brightness, but we walk in gloom.

Looks like the campaign theme from one of our presidential candidates last year. His solution to our problems is to make more nuclear weapons, slash funding for the poor, in particular those who speak funny, look funny, think differently, and the resident alien. We must remove the resident alien from out of our midst so we can take his job. The readings for the Fifth Sunday of Ordinary Time speak to him and to those voting for him.

You shall not oppress or afflict a resident alien, for you were once aliens residing in the land of Egypt. You shall not wrong any widow or orphan. If ever you wrong them and they cry out to me, I will surely listen to their cry. My wrath will flare up, and I will kill you with the sword; then your own wives will be widows, and your children orphans. Exodus 22:20-23

Isaiah goes on and tells us in Isaiah 59, “the NAME”S hand is not shortened, that it cannot save, neither His ear heavy, that it cannot hear; your perversions have separated you from your God, and your deviations have hid His face from you, that He will not hear. Your hands are made common with blood, and your fingers with perversions; your lips have spoken lies, your tongue muttered perversion. Your feet run to rot, and you make haste to shed innocent blood; your thoughts are thoughts of perversion, desolation and destruction are in their paths. The way of peace you know not, and there is no right in your goings; you have made them crooked/A Cash/hardheaded paths, whosoever goes therein doth not know peace.

scalesIf you remove from yourselves the balances, the sending out of the finger and the perverted/bent word; if you draw out/produce, to the starving, your soul, soul afflicted satisfy; then will arise in the darkness, your light, and the gloom shall become for you like midday. First Reading for the Fifth Sunday of Ordinary Time.

Hardheartedness brings intolerance. Intolerance brings oppression. Oppression brings violence, and violence brings the blood, the lies we use to justify this behavior, perversion, rot, desolation and destruction God hates.

The reading does not speak of a simple giving of food to the poor. It speaks of sending out in the sense of producing our souls to the poor. It means becoming personally involved. Giving to charitable causes is nice. Sending out our hearts, means sending out our bodies also. It means seeing ourselves in these people. It means sending out our hearts to them. Sending out our souls as the original reading dictates means learning about the poor, caring for the poor, and from this caring, making sure the poor have all they need.

There is no room for sending out the finger, “They must have done something to deserve their poverty, so I can wash my hands of the problem.” Our passage makes clear what our nation must do so our light can shine to the whole world, and it is the exact opposite of what we voted for in the last election. It is dropping the excuses, and striving to be one nation, helping each other be all we can be.

There are two paths, one of life and one of death and the difference is great between the two paths. Now the path of life is this — first, love the God who made you, your neighbor as yourself, and not all things that you would not have done unto you, do unto another. Didache

salt“You are the salt/Moloch of the earth/Eretz. If salt/Moloch loses its taste/becomes Tephel. With what can it be seasoned/table? It is but to be thrown out and trampled underfoot. You are the light/Aor of the world/table. A city/Yir set on a mountain/Har cannot be hid. Nor do they light a lamp/Nar and put it under a measure; it is set on a menorah, where it gives light to all in the house. Just so, your light must shine before others, that they may see your beautiful works and show the importance of your heavenly Father.” Gospel for Fifth Sunday of Ordinary Time.

As Catholics, we must be the messengers/salt to the world. Giving the current 1.5% of our income to charity is no longer acceptable. Having 5% of the world’s population and 25% of its prison population is no longer acceptable. I the NAME called you in Tsaddik/charity/justice, and have taken hold of your hand, and kept you, and set you for a Brit of the people, for a light of the nations. To open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness.

St. Francis and the leperThere is no longer room for being A Cash/hardheaded. We remember; God found Pharaoh wanting. His disease was Sclerosis of the Heart/Hardened Hart. Hardhearted is bad. Softhearted, sending out our hearts is good. The two ways before us are being succulent seasoned meat, soft/pliable/nutritious, a light, and on the contrary, being stubborn. Be like Jesus with the Samaritan woman in John, always looking for common ground, not compromising who we are, always being kind, giving unconditional love, but also sticking to our principles.

God calls us to be the messengers. He calls us to be like salt, messengers who add succulent flavor to the world. The Hebrew word for Gospel, Bashar, also means a succulent, tasty, cut of meat. Jesus then tells us of how we are to be the light of the world. We are the light of God’s seasoned world.

Jesus then speaks of a lamp, a single light. We do not put it under an Ephah, a measure. Isaiah also demands that we not send out the balances. That is God’s job. To give light means to love unconditionally. Our job is to make sure all have sufficient for their needs, regardless of what they may have done, or might do in the future. Our job is to become like a menorah, not one light, but a community of lights reaching out into the world to bring Tikkun/Healing.

beautiful-fruitLook to the policies of the politicians we elect. Ask, do they bring life, or do they bring death? “Beware of false prophets, who come to you in sheep’s clothing, but underneath are ravenous wolves. By their fruits, you will know them. Do people pick grapes from thorn bushes, or figs from thistles? Every beautiful tree bears beautiful fruit, and a rotten tree bears bad fruit. A beautiful tree cannot bear bad fruit, nor can a rotten tree bear beautiful fruit. Every tree that not bearing beautiful fruit will be cut down and thrown into the fire. By their fruits, you will know them. Matthew 5:15-20

Where and when is the Kingdom of God


Jess theses statement in LukeWhere and when is the kingdom of God? It is where and when God is in charge and everyone else is equal, allowed to pursue Life, Liberty, and the pursuit of Happiness, where this pursuit implies a reasonable chance of success.

Matthew 25:31-46 is the Address to the Nations. It is not to individuals, but to nations, people who are born together by a common heritage, if not by blood or place of birth. In that passage, Jesus says God will separate the sheep from the goats. What separates sheep from goats?

“Those who did not communicate of their own possessions to them that were in need should be punished, not merely by the loss of blessings, but by being also sent to hell-fire. What just reason can there be in this? They that have done well shall enjoy those good things that are in heaven, but they, who, though they have no evil to be charged with, yet have omitted to do well, will be hurried away with them that have done evil into hell-fire. St. John of Chrysostom, Homily 16, Ephesians 4: 31-32

goatGoats are guilty of nothing, but they fall short of God’s kingdom. They don’t violate God’s will, but they do not follow it either. Goats are natural browsers, preferring to eat leaves, twigs, vines, and shrubs. Goats like to eat the tops of plants. Sheep are grazers, preferring to eat short, tender grasses and clover. Their dietary preference is broadleaf weeds. Goats are naturally curious and independent. Sheep have a stronger flocking instinct and become very agitated if separated from the rest of the flock.”

Sheep are communal and share. Goats do not share. St. John tells us that grazing, getting our own is not enough. The Kingdom of God, the Christian Nation, is one where we make sure all get their fair share. If we do not make sure the hungry are fed, clothed, housed, provided healthcare, and transportation, ours is not a Christian Nation, and God will judge us.

The sheep of his flock“The advent of the Son comes alike to all but is for the purpose of judging and separating the believing from the unbelieving. Those who believe do His will agreeably…” St. Irenaeus, “Against Heresies Book 5: Chapter 27.

Seek the NAME, all you humble of the earth, who name what is upon his lips; seek Tsaddik, seek humility; perhaps you may be sheltered on the day of the LORD’s anger. First Reading for the Fourth Sunday of Ordinary Time

“It is not those who hear Torah who are Tsaddik in the sight of God; rather, those who make Torah will be Hit Tsaddik. When the Ethnics who do not have Torah by nature make the prescriptions of Torah, they are a Torah for themselves even though they do not have Torah.  They show that the demands of Torah are written in their hearts.” Romans 2:13-15

Tsaddik means both charity and justice. Hit Tsaddik is a reflexive form of Tsaddik. It means to be made charitable, or just. It is not those who hear Torah on Sunday or are made charitable. It is those doing charity/justice if they come to Mass or not.

Zephaniah in the original Hebrew translates, “The remnant of those who struggle with God will not make perversion.” What is a perversion? The words come from, “per- “away” and vertere “to turn.” The Hebrew, ַוְלָה traces its lineage from a word meaning simply, bent.

Four CausesPerversion comes from Eternal Law, and Divine Law, the Aristotelean notion that all is becoming what it already is. Eternal Law tells us that we must help everything become what it already is. Sitting on the sideline and watching as the sheep devour the field and then allowing them to starve is perversion. When he sees overgrazing, the good shepherd moves the sheep to another field. When a Christian nation sees people starving, they help them find their calling, their profession, and the way God wants them to profess who they are. When we see overgrazing, people starving, as a nation, we help them find the food, clothing, shelter, healthcare, and transportation they need.

Natural Law is Eternal Law when applied to humans. Our world has four causes. The Formal Cause is the form within us that makes us human. God made us in his image, and that makes us living, thinking, caring beings. The Efficient Cause is the Spirit of God within us. The Material Cause is our bodies. The Final Cause is God, our final end. To try to make humans something they are not perverts their formal cause and this is evil.

“Go where the jobs are,” is our motto, and if the person does not fit the job, make the square peg fit the round hole. This is perversion. Average teachers complain that students don’t learn the way we teach. Excellent teachers say that they teach the way students learn. The first group does not look to the Formal Cause within the student. They violate Natural Law to make students, the round pegs, fit into square holes. Excellent teachers, look to find the Formal Cause within students. They keep the Natural Law. Leaders (Public and in private enterprise) are teachers in a different label. They teach people what they need to do to get adequate food, clothing, shelter, healthcare, and transportation.

Pope Francis UNThe Hebrew Shema, Jesus’ Great Commandment, is “Hear Israel, God is Almighty, God is One. You will have loved God with all of your hearts, (In Hebrew “hearts” is plural, and “your” is singular) with all of your animate being, and with all of your measure.” Why is “Hearts,” plural? As Freud said, we each have multiple inclinations, which of themselves are neither good nor bad. When these instincts are misdirected, perverted, the person is sick. In Hebrew and Greek, one of the words for evil simply means to be sick. The person is perverted from his natural course. Natural Law demands that we help all people become who they are as children of God.

The Hebrew word, “Ray Oh,” means a sheep, the shepherd, and a friend. There is no deceit/fraud in their mouths. Grass covers the entire field. There is plenty for all. There is no need to bend others, to turn others from their full development. All are Tsaddik, charitable, and humble, free from the need for pride. The kingdom of heaven is any place where all strive to help each other become all they can be. In the kingdom of heaven, all have plenty of food, clothing, shelter, transportation, healthcare, and the like because all strive to replace the discrepancy when they do not. This is not some world in the future, or some ethereal place.  It can be in the here and now, if we strive to make it that way. If not, God has some nasty plans for the goats.

The Third Sunday of Ordinary Time: What would happen if they threw a war and nobody showed up?


What would happen if they threw a war and nobody showed up? That was the great question of the late ‘60s.

what-if-they-gave-a-war“Jesus went around all of Galilee, teaching in their synagogues, proclaiming the gospel/succulent meat of the kingdom/basilica, and curing every disease and illness among the people.”

“As he was walking by the Sea of Galilee, he saw two brothers, Simon, called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He told them, “Come after me, and I will make you fishers of men.” At once, they left their nets and followed him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him. He went around all of Galilee. He was teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.” Gospel for the Third Sunday of Ordinary Time.

Psalm 118 is the last Psalm of the Hallel, the Great Psalm recited at Passover. “Better to take refuge in the NAME than to put one’s trust in mortals. Better to take refuge in the NAME than to put one’s trust in princes.” Psalm 146:3-4 “Put no trust in princes, in children of Adam powerless to save. Who breathing his last, returns to the earth; that day all his planning comes to nothing.” Psalm 33:16-17, “A king is not saved by a great army, nor a warrior delivered by great strength. Useless is the horse for safety; despite its great strength, it cannot be saved.”

Jess theses statement in Luke“Is it lawful to pay the census tax to Caesar or not?” Jesus said, “Why are you testing me, you hypocrites? Show me the coin that pays the census tax.” Then they handed him the Roman coin. He said, “Whose image is this and whose inscription?” They replied, “Caesar’s.” “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” Matthew 22:17-21

Give Caesar all the metal with his image on it. Do not be co-dependent. Do not accept or use anything with his stamp on it. When the Roman ruler gives commands, ignore them. If he throws a war, refuse to participate. If he forms a work party to build roads and bridges, go to your farming. Do not trust the king, his princes, the House and Senate, or his nobles, his supporters in private enterprise. Form your own corporations. Do not make them businesses, places for a hierarchy (Greek for high priest) to pay people to be busy. There is only one high priest and that is Jesus Christ. That is what St. Paul tells us in our Second reading. Make them places where all men are created equal, having a say in how they live their lives.

God is the only king. Everyone else is equal. We have a profession. How we live our lives is how we profess our faith. We have a vocation, calling from God. The kingdom of God is at hand if we want it to be. First, it means casting off the other kings, princes, and nobles. What would happen if they threw a war and nobody showed up? That is the goal. If we try violently to overthrow the current kings, princes, and nobles, we are throwing a war, and we are showing up. The goal is not to show up.

The kingdom is not the king, and it is not his princes. What is the kingdom? So, where is the kingdom of heaven? How shall we know it? Greek Rhetoric has something called Chiasmus.

John the BaptistBlessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are they who are persecuted for the sake of Tsaddik, for theirs is the kingdom of heaven.

Blessed are they who mourn, for they will be (the) comforted (children of God.)

Blessed are the peacemakers, for they will be called children of God.

Blessed are the meek, for they will inherit the land.

Blessed are the clean of heart, for they will see God. (in the land)

Blessed are those hungering and thirsting for righteousness/Tsaddik/Justice/Charity. They will be satisfied.

Blessed are the merciful, for they will be shown mercy. In Hebrew, Justice and Mercy are sister concepts.

The Ten WordsThe NAME, our God, cut a Brit with us at Horeb; not with our fathers did the NAME cut this Brit, but with us, all of us, alive, here, this day. (Remember) I am the NAME your God, who brought you out of the land of Egypt/oppression, out of the house of menial labor.

Remember that you too were once menial laborers in the land of Egypt/oppression, and the NAME, your God, brought you out from there with a strong hand and outstretched arm.

Remember, when the Hebrews left Egypt, they committed no violence against Pharaoh or the Egyptians. God gave Ten Plagues; the Hebrew people did nothing but left. They followed Jesus’ advice, given millennia later. Give Pharaoh all of what belonged to Pharaoh, except some gold and silver, which they later used to make a golden calf. Give all that stuff to Pharaoh, and simply leave. Let us form our own society where all are created and treated equal.

Remember what it was like to be oppressed. Then remember your rescue. When you see others suffering, let it bring back the bad memory, and then remember God rescued you. You are strong now. The bully’s attack on the less fortunate is an attack upon you. Get involved. Blessed are the poor in spirit, those who remember what it was like to be on the receiving end. Blessed are the persecuted for the sake of Tsaddik, charity/justice. We stand together. This standing together is the kingdom of heaven. The kingdom is here when we stand up for the outcast, the bullied of the world. The Latins have a word, natio- from which we receive our word, nation. It is a people born together. The Hebrew is “AM.” “AM” also means mother. A nation is a people with a common mother, our Blessed Virgin. For Americans, it is the lady in the harbor.

statue-of-liberty-2Not like the brazen giant of Greek fame, with conquering limbs astride from land to land; Here at our sea-washed, sunset gates shall stand A mighty woman with a torch, whose flame Is the imprisoned lightning, and her name Mother of Exiles. From her beacon-hand Glows world-wide welcome, her mild eyes command the air-bridged harbor that twin cities frame. “Keep ancient lands, your storied pomp!” cries she with silent lips. “Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me; I lift my lamp beside the golden door!”

These are the words of a Russian immigrant Jewish girl. The nation is the nation of immigrants who came from other there to over here for the same reason God rescued the Hebrews from Egypt, to escape oppression.

The kingdom of heaven, the Christian nation, is not a political event. The kingdom of heaven is whenever people come together to escape oppression. Imagine a nation where everyone was so busy remembering their rescue that they did not have time to take the name of their rescuer as anything less than the person who personally rescued them from oppression. “Not with our fathers did the NAME cut this Brit, but with us, all of us, alive, here, this day.” He did not rescue ancestors alive in the time of Thomas Jefferson, Madison, and the rest. He rescues us. We are the ones not living in those terrible times. He rescued us. Remember your rescue.

Imagine a nation where everyone was so busy remembering their rescue they did not have time to attribute their rescue to anyone other than the one rescuing them, God. Imagine a nation who took one whole day off each week to remember that rescue, reflecting on what it means to be a rescued people. Then imagine them listening to the stories of that rescue from their parents. Then think of how they would be so busy doing these things, they would not have time to even think about hurting others, taking their stuff, saying bad things about them, doing anything to break up their marital bonds, remembering they are the bride of Christ, so remembering their marital bonds reflect God’s marital bonds with us. This nation is the kingdom of heaven.

Sockeye, aren't they just gorgeous fish  Christina CookGod and Moses designed the kingdom of heaven to be utopian. Now, look at Moses’ two main helpers. Aaron, the Cohen, official, and Jesus Ben Nun. “Nun,” is a Hebrew word, meaning fish. Jesus Ben-Nun, Jesus Son of the Fish, then goes out and grabs four fishermen. It is no co-incidence that he picks fishermen. The son of the fish picks fishermen as his followers. First, they throw out nets, and then they repair them. Jesus Ben-Nun, following Moses, following God, picks fishermen to cast out, apostle, fishermen, and then he repairs them. Matthew only tells us that Jesus went into synagogues, Greek for leading together places, for the purpose of proclaiming the kingdom and healing. The kingdom is about this gathering of people and this healing. It is not about violence. It is not about kings, princes, or nobles. It is about holding these truths to be self-evident, that all people are created equal, endowed by their creator with certain unalienable rights, and that among these are Life, Liberty, and the Pursuit of Happiness, and where Pursuit of Happiness presupposes a reasonable chance of success.

If your nation does not have this, it is not a Christian Nation. If you want the kingdom of God to be among you, then go out of your way to create it.

Emerson teaches us the meaning of the Second Sunday of Ordinary Time


emersonHow we glow over these novels of passion, when the story is told with any spark of truth and nature! What fastens attention, in the intercourse of life, like any passage betraying affection between two parties? Perhaps we never saw them before, and never shall meet them again. We see them exchange a glance, or betray a deep emotion, and we are no longer strangers. We understand them and take the warmest interest in the development of the romance. All mankind love a lover. Emerson Essays: First Series (1841): Love

Judaism has a tradition of never saying the personal name of God. When the Bible mentions that name, the Jewish community generally replaces it with either “LORD,” or another title. The problem with this process is that “Lord,” also appears in the Bible resulting in the reader not knowing if “LORD,” refers to the personal name of God, or the title, “Lord.” This post uses, “NAME,” because it does not fit and therefore will flag you the reader that the reference is to the personal name of God. Our translations show this by capitalizing “LORD”, for God’s name and using “Lord,” for the title.

The First reading for the Second Sunday of Ordinary Time used in the Catholic liturgy tells us, The NAME has spoken who formed me as his servant from the womb, that Jacob may be brought back to him and Israel gathered to him; and I am made important in the sight of the NAME, and my God is now my strength! It is too little, the NAME says, for you to be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel; I will make you a light to the nations that my salvation may reach to the ends of the earth. The Hebrew word for Salvation is Joshua, which translates into the Greek as Jesus.

Jess theses statement in Luke

Emerson was right. The whole world loves a lover. As Christians and as Catholics, we are supposed to be lovers.All too often, we find ourselves complaining that the world does not love us. Why? Do we always show the world Christ’s love which indwells within us?

This love is what is supposed to separate us as Catholics and as Christians from the radicalized Muslims, the fascists, the communists, and “the others.” In our Christian faith, we refer to S.P.I.C.E. Spiritually is the sharing of life between bride and groom through praying together and meditation. Christian love includes Physical closeness with plenty of hugs, kisses, holding hands, and snuggling. Agape also includes Intellectual stimulations, the need to bounce ideas off one another. We need to be Communicative/Creative, and to Express feelings, desires, and joke together. Our love is the spice of life. It is the love that allows Emerson to speak of how all the world loves a lover.

The key words are “Hitthkaddish,” and “Adore.” “The celebration of Mass… is found the high point both of the action by which God sanctifies (Hithkaddish) the world in Christ and of the worship or making worthy that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit,” according to the General Instruction of the Roman Missal.

spice

As presented in earlier posts, “Kiddushin,” refers to marriage language. “This is how the birth of Jesus Christ came about. When his mother Mary was Kiddushin to Joseph, but before they were Nassau, she was found with child through the Divine Breath.” We are sanctified when we act like we are in Kiddusin marriage, when we are still courting as we move to full marriage, when we work on S.P.I.C.E. or that Spiritual, Physical, Intellectual, Creative and Expressive side of our relationships.

The “Hith” prefix in the General Instruction of the Roman Missal denotes a Hitpaal construction. In this construction, verbs are in the active voice, intransitive. Most have a reflexive sense and are reciprocal.

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Bride and Groom, Blood of Christ for the Bride of Christ

We can hopefully start to see how sanctification, being sanctified, in the Hebrew, “Hitthkaddish,” and adoration are very much alike. Sanctification is not religious mumbo-jumbo. It is not just an outward sign, the visible pointing to a fuzzy invisible. It is action moving to contemplation, from this present world to heaven, that city yet to come. It is not people, who may or may not be like us, learning to live together. It is people, who may or may not be like us, coming to love one another because they adore the one true father who is the father to us all.

If this is a marriage, who is the mother. More importantly, who are the children? In our Catholic tradition, our mother is the Blessed Virgin. We learn from Revelation 12 who the children are.

The Sea Serpent became angry with the woman and went off to wage war against the rest of her offspring, those who keep God’s Mitzvah and bear witness to Jesus. Revelation 12:17

The woman is the Blessed Virgin. That is why Revelation 12:5 says, “She gave birth to a son, a male child, destined to rule all the nations with an iron rod.Her child was caught up to God and his throne.”  That is why Revelation 12:13 tells us, “When the dragon saw that it had been thrown down to the earth, it pursued the woman who had given birth to the male child.”

Dragon is Greek for a water serpent. Rome was considered to be a sea power in the first century. Mary was the person who gave birth to the male child, Jesus. Getting caught up to heaven refers to Jesus’ Passion and Ressurection.

Revelation 12:14 clearly refers to Joseph and Mary’s flight to Egypt. John of Revelation appeals to a tradition, based on Matthew, that Jesus, Mary, and Joseph stayed in Egypt for three and a half years.

If we are her children, the children of the Bride of Christ, we keep God’s Mitzvah and bear witness to Jesus.

God’s Mitzvah is that we love one another. John 13:34

This relationship is supposed to start in our liturgy. In the liturgy, there is a table with wine, a meal, flowers and generally incense. This is supposed to be a romantic dinner with the groom, Jesus, and the Bride of Christ, us. The readings are the Bride and Groom conversing, one with the other, as are the prayers. The Psalms are the songs the troubadours sing to the Bride and groom.

The liturgy, “through which the work of our redemption is accomplished,” most of all in the divine sacrifice of the Eucharist, is the outstanding means whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church.” That is liturgy’s purpose. We show love for each other, and through this love, God’s love for the world. How can we possibly love each other if we fail to help each other be all we can be. How can we love each other if we allow each other to go hungry, without adequate food, clothing, shelter, healthcare, education, or transportation? Emerson, unknowingly I am sure, gave us our simplest and yet surest test for knowing if we are doing God’s will. If we are going to be a light to the nations…

He begins, “All Mankind loves a lover.” Emerson’s essay then presents the demonstrations of complacency and kindness. Then he shows us his picture, first an immature schoolboy who teases the girls, and then the maturing boy who gives one he picks out as his favorite, flowers. He tells us that all the world loves the lover.

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QUOTES FOR REFLECTION FOR THIS SECOND SUNDAY OF ORDINARY TIME

Through the church’s history and development of the theology of the Mass and scriptural interpretation, several academic works detail what is actually going on in the Mass.

Words of Institution 3Here are some of these.

The General Instruction of the Roman Missal Chapter 1 Section 16 tells us, In the celebration of Mass… is found the high point both of the action by which God sanctifies (Hithkaddish) the world in Christ and of the worship (Making worthy) that the human race offers to the Father. We adore him through Christ, the Son of God, in the Holy Spirit. In it, moreover, during the course of the year, the mysteries of redemption celebrated to be in some way made present. As to the other sacred actions and all the activities of the Christian life, these are bound up with it, flow from it, and are ordered to it.

The Mass dedicates us, brings us into a marital relationship with God and each other. We need to notice how what we do after Mass flows from what we do during Mass. They know we are Christians by our love for each other, for them, and the rest of humanity.

The Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy tells us, The liturgy, “through which the work of our redemption is accomplished,” most of all in the divine sacrifice of the Eucharist, is the outstanding means whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church. It is of the essence of the Church that she be both human and divine, visible and yet invisibly equipped, eager to act and yet intent on contemplation, present in this world and yet not at home in it.

The Hebrew word for this redemption is Goel, Gill, as in my last name. In the Book of Ruth, Boaz is Ruth’s Goel. He marries her and in the process saves her. The liturgy does the same for us. Through the marriage feast which is the Mass, we express to the world that we are a loving community that invites everyone. As we go out into the world, we have the invisible Christ in us which we received in Communion. Communion brings a balance of contemplation and action.

According to the General Instruction of the Roman Missal, Chapter 5, Section Section 304, Out of reverence for the celebration of the memorial of the Lord and for the banquet in which the Body and Blood of the Lord are offered, there should be, on an altar where this is celebrated, at least one cloth, white in color, whose shape, size and decoration are in keeping with the altar’s structure.

This is how the birth of Jesus Christ came about. When his mother Mary was Kiddushin to Joseph, but before they were Nassau, she was found with child through the Divine Breath. Joseph her husband, since he was a Tsaddik, yet unwilling to expose her to shame, decided to divorce her quietly. Such was his intention when, behold, the Moloch of the NAME appeared to him in a dream, “Joseph, Ben David/Beloved, do not be afraid to take Mary your wife into your home. It is through the Divine Breath that this child has been conceived in her.”

Matthew 1: 18-20 is our Gospel lesson for the Second Sunday of Ordinary Time.Notice how Matthew presents her relationship with Joseph as being Kiddushin or Holy Marriage. He then tells us that it is through the Holy Spirit that Mary conceives Jesus. The Holy Spirit is the Kiddushin Spirit, a spirit that points to our being Mary’s children and siblings of the entire human race.

 

You are the One Tin Solder of the Desiderata and of Epiphany


Jess theses statement in LukeThe Cohen/official is not someone who died two plus millennia ago. Times are dark and gloomy. “Upon you, the NAME shines and over you appears his weight. Nations shall walk by your light, and kings by your shining radiance. Raise your eyes and look about; they all gather and come to you.” The sacrament calls us to be happy people with happy leaders. We complain about how our nation has a lack of leaders. In our recent election, we did, in fact, elect a distorted cross between Nero and Caligula. There is plenty of room for doom and gloom.

Back in the ‘60s we had a song, “One Tin Soldier.” It went something like “Listen people to a story that was written long ago, ’bout a kingdom on a mountain and the valley folks below. On the mountain was a treasure hidden deep beneath a stone, and the valley people swore they’d have it for their very own.

one-tin-solder“Go ahead and hate your neighbor, go ahead and cheat a friend. Do it in the name of heaven, You can justify it in the end. there won’t be any trumpets blowing, come the judgment day, on the bloody morning after One tin soldier rides away.

“Now the valley cried with anger, ‘Mount your horses, draw your swords and they killed the mountain people, So they won their just rewards Now they stood before the treasure on the mountain dark and red turned the stone and looked beneath it peace on earth, was all it said.”

It does say a bit more to us Christians. “Go placidly amid the noise and the haste, and remember what peace there may be in silence. As far as possible, without surrender, be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even to the dull and the ignorant; they too have their story. Avoid loud and aggressive persons; they are vexatious to the spirit. If you compare yourself with others, you may become vain or bitter, for always there will be greater and lesser persons than yourself. Enjoy your achievements as well as your plans. one-tin-solderKeep interested in your own career, however humble; it is a real possession in the changing fortunes of time. Exercise caution in your business affairs, for the world, is full of trickery. Let this not blind you to what virtue there is; many persons strive for high ideals, and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love; for in the face of all aridity and disenchantment, it is as perennial as the grass. Take kindly the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune. Do not distress yourself with dark imaginings. Many fears are born of fatigue and loneliness. Beyond a wholesome discipline, be gentle with yourself. You are a child of God, no less than the trees and the stars; you have a right to be here. Whether or not it is clear to you, no doubt the universe is unfolding as it should. Therefore, be at peace with God, whatever you conceive Him to be. Whatever your labors and aspirations, in the noisy confusion of life, keep peace in your soul. With all its sham, drudgery, and broken dreams, it is still a beautiful world. Be cheerful. Strive to be happy.

The mystery was made known to me by revelation. It was not made known to people in other generations as it has now been revealed to his dedicated apostles and Navy by the Spirit: that the crowds are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.

With all its sham, drudgery, and broken dreams, it is still a beautiful world. We have elected a version of Nero mixed with Caligula for president. Times are dark. The world is a sham full of drudgery and broken dreams. Still, we must keep our focus. The valley folk below are after our wealth, but our wealth is, or at least ought to be offered to the world free. Our wealth is Jesus Christ, and we need to Go placidly amid the noise and the haste and remember what peace there may be in silence. As far as possible, without surrender, we need to be on good terms with all persons. We need offer our prize placidly. St. Francis, the Patron Saint of our Franciscans also taught us to go placidly, to preach the gospel, and if necessary to use words.

doveRemember, our Gospel for the Feast of the Epiphany is the story of the wise men. They come to Jerusalem and meet the conservative politicians of their time. They meet the king, the president of their time. He sends them off to find his replacement. It would not take an Einstein to figure out where they are in the pecking order of things.

There are many like us, liberals, who search for the truth. We look in natural law, the laws of science, the ways things are, and from that search to find the eternal truths of God. We know that the conservatives start with dogma, and then strive to make reality meet those truths. We know they put themselves in the position of God, deciding what will be true and what will not be true. We listen to the Desiderata’s truth and that of the Gospel, “Many persons strive for high ideals, and everywhere life is full of heroism.” “I have been most zealous for the NAME, the God of the procession of heaven, but the Israelites have forsaken your Brit. They have destroyed your altars and murdered your prophets by the sword. I alone remain, and they seek to take my life.” “I will spare seven thousand in Israel—every knee that has not bent to Baal, every mouth that has not kissed him.” Elijah thinks he is the only one, but there are seven thousand others.

They listen to the advice of the Desiderata. ‘Exercise caution in your business affairs, for the world is full of trickery. Let this not blind you to what virtue there is; many persons strive for high ideals, and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love.” They know of Herod’s trickery. They also know about the trickery of Herod’s prophets, the Pharisees. Let us also listen to their trickery. Jesus is found in the House of Bread in the country of Judah/Eucharist and is found in a feeding trough. He is found in the Mass.

Be a Ripple  They also know of the virtues of the shepherds, in the humility of Mary and Joseph who go placidly amidst all of the petty politics, or the princes and of the nobles/the business owners. They find the beauty of the world in the infant Jesus in a feeding trough. There are many of us. The task at hand is to assemble, to go placidly, and to bring our reward to the world. There is no room for saying there are no leaders. Be the leader. Be the ripple in the world. Find the twenty-year-olds of the world, develop them in our colleges and universities to be the seven thousand, the future political, economic, and religious leaders. Then go out to heal and transform the world.