GOD'S LAW: CARE FOR THE POOR AND OPPRESSED
THIRD
SUNDAY IN ORDINARY TIME
January
24, 2015 10:30 AM
Saint
Cecilia Catholic Community, Palm Springs, CA
Rev.
David Justin Lynch
Nehemiah
8:2-4A;5-6;8-10 Psalm 19:8-10;15
1
Corinthians 12:12-14;27 Luke
1:1-4;4:14-21
+
In the name of the Father, and of the Son, and of the Holy Spirit, AMEN.
One of the things the three Abrahamic
faiths have in common is that we are peoples with books. The Jews have the Old
Testament, Christians the new Testament, and Muslims the Quran. Every Sunday,
we celebrate the Liturgy of the Word with four scripture readings, one from the
Old Testament, one from the Book of Psalms, which is also part of the Old
Testament, a second reading from the non-Gospel texts of the New Testament, and
a Gospel Reading taken from Mark, Matthew, Luke, or John.
Today’s
readings invite us to meditate on the importance of scripture in our worship,
to remind us of what we are, and what we are to become, listening with our
hearts, so that we may pass God’s word on to others in what we say and do as the
Body of Christ as we exercise our varied gifts.
We
received the tradition of reading scripture as part of worship from the Jewish
people, our forbears in faith, who read from scripture as the major part of
their worship. That was the tradition into which Jesus was born. The Jewish
liturgy in those days opened with prayers, followed by a reading from the law,
and then a reading from the prophets. Just as we have multiple scripture
readers in our liturgy for the different readings, Jesus was taking his turn to
read from the prophets. Today’s Gospel gives us a small window into the worship
life of Jesus, which nearly all scholars how concluded is that of a devout
religious Jewish man who prayed regularly and attended the synagogue at the
appointed times.
Today’s first reading presents the
reading of the law as part of synagogue worship. Doing so marks the people of the Old Testament
as very law oriented. The To-rah, the first five books of the Bible
established their written law. In addition, unwritten oral law developed as a
tradition of applying the written law to concrete situations, much like
appellate courts do today in formulating rules of law based on actual cases.
That was known as the Pharasaic tradition. Believe it or not, Jesus was a
Pharisee himself, speaking as a Pharisee to other Pharisees. Much of His
material concerning the To-rah echoed that of Rabbi Hillel, a prominent
Pharisaic scholar who lived while Jesus was maturing. What Jesus sought to do,
was to make the scriptures a living, breathing document, just as liberal judges
do in interpreting the United States Constitution, in contrast to the
conservatives, who think we should see the world as it was seen at the time the
document was written and that the Constitution is thereafter forever set in
stone until formally amended.
Conservative
Christians, both Catholic and Protestant, see the scriptures as both facts and
law. For them, what’s in the Bible is both factually true and provides a rigid
set of rules for human behavior based on fear of divine punishment, in this
world or the next. However, that’s not how Jesus read scripture, and today’s
Gospel illustrates that. Jesus saw scripture as inspirational, a spiritual
document to point the general directions where God intends our hearts to
proceed. For Jesus, scripture was a jumping off point rather than a
destination, where the journey of our relationship with God begins rather than
where it ends. One cannot begin that journey if one sticks with a literal
application of the Old Testament not read through the eyes of Jesus.
So, why do people look to scripture as a
book of rules? It fills a psychological need for a sense of finality and
closure. Rules give people predictability for their lives, allowing them to
feel secure knowing that if certain circumstances occur, certain results will
follow. Those were the circumstances of the Jewish people who gathered to
listen to Ezra read from the To-rah, the first five books of the Bible
called the Pentateuch, which has over six-hundred commandments spread
throughout its text. By way of historical context for the First Reading, the
Jewish people had just been released from the ultimate in security, which was a
seventy year captivity in Babylon, to where they had been forcibly deported.
Life for them had been anything but secure and predictable. King Cyrus then conquered
the Babylonians and allowed the Jewish people to return to their homeland, and
when they got there, they rejoiced in the comfort from once again hearing God’s
word proclaimed. This homecoming celebration had been foretold by the prophets
Isaiah, Jeremiah, Ezekiel, and Zechariah. What the prophets had predicted was
now fulfilled. They rejoiced at the restoration of their traditions. The law of
God was re-established, and everyone felt secure. Their status quo was back in
place. They probably sang the ancient equivalent of, “Happy Days Are Here
Again.”
But the post-exilic restoration of
Jerusalem was only part of the ongoing story. It did not forever restore the
Jewish people to the land promised to them by God since the time of Abraham. The
Persians reigned for about two hundred years until conquered by Alexander the
Great, whose empire eventually gave way to the Egyptians, the Syrians, and
ultimately to the Roman Empire, which set up the Herodians as puppet kings to
maintain control over the Jewish people. That was the context for the time at
which Jesus appeared.
Jesus
came as the Messiah, to bring freedom from that legacy of oppression, which
like all oppression, was an ongoing domination by the rich and powerful over
the poor and weak. The proclamation by Jesus of the words of Isaiah established
Him as one who would change all that. He
saw himself as the fulfillment of what Isaiah had prophesized, one who would challenge
the domination system and free people from it. By proclaiming this particular
passage from Isaiah, Jesus established himself in the tradition of Moses who
liberated the Jewish people from the Egyptians who held them as slaves. What
Jesus read that day in the synagogue were the exact words Isaiah intended for
him to speak. That day in the synagogue, he proclaimed Himself the Messiah. Jesus
represented a new age linked with the past through the words of Trito, or
Third, Isaiah. Jesus was, therefore both
a continuation and a beginning.
The contrast between the former age of
the Old Testament and the new age that came with Jesus, was that the Gospel
replaced the law as the word of God. The Gospel became for Christians what the law was for the Jews. While
the Jews stood when the law was read, Christians stand for the presentation of
the Gospel at Mass. In the Gospel, Jesus is made present and alive for
Christians. The word of God was no longer written on stone tablets, but became
incarnate in the person of Jesus among us, first in the flesh as a mortal, and
remaining among us eternally is his resurrected presence. The Gospel is not
just words. Jesus Himself is the Gospel.
Last Monday, we celebrated the Feast of
Dr. Martin Luther King, a martyr who died because he actualized the teachings
of Jesus. Dr. King took the message of Jesus we heard in today’s Gospel reading
into the streets and ran with it. But he was killed because he refused to
acquiesce to the prevailing social system where Caucasians dominated people of
color, just as Jesus refused to acquiesce to the domination systems of the Herodians
and the Romans. Jesus and Martin Luther King got in the face of a prevailing
domination system and demanded that it change. Both Dr. King and Jesus sought to bring glad
tidings to the poor, liberty to captives, and freedom to the oppressed. For
both of them, that was what the Day of the Lord was all about, the time
when everything will be made right. That is the revolution we celebrate when we
hear the word of God and then receive Jesus as the Word Incarnate as we offer
Mass as our mission as the Body of Christ.
When one is in the business world, one
hears much about “mission statements.” It seems that almost every company has one.
According to Business Dictionary Dot Com, declaration of
an organization's core purpose and focus that normally remains
unchanged over time. The Business Dictionary goes on to state that properly
crafted mission statements serve as filters to separate what is
important from what is not; they clearly state which markets will be
served; and, they communicate a sense of intended direction to the entire
organization.
Jesus’
proclamation from Isaiah in today’s Gospel reading was His mission statement,
and it fit the Business Dictionary definition perfectly. It must become our
“mission statement.” For Christians, the
poor and the oppressed are our priority, not the wealthy. They are the
market the church is in business to serve. The Gospel is God’s mission for
Christians. Our direction as a society must flow from the basic moral test of
how our most vulnerable members are faring. Christians have a moral obligation to see that
basic human needs are met, which is the test of whether the economic system of
a society is just. To get there, Jesus takes the side of those most in need,
not that of Wall Street. As His followers, Jesus did not come to suggest we
should allow more scraps to fall from our table in more generous giving to
charities. Rather, Jesus challenges us to speak for the voiceless, to defend
the defenseless, and to look at policies and social institutions according to
how they impact the least among us. The more we strive to secure their real
needs, the more effectively we love them, and that’s what Jesus wants us to do.
The present way our society is
organized, with the one percent of the population controlling most of its
wealth, does not seem to be able to get that done. Therefore, our mission as
Christians is to change the system, to upset the applecart, to inaugurate a new
reality like the one Jesus proclaimed in the synagogue.
Our
lives must testify to the truth of the Gospel that God loves the world and the
poorest within it. Father Gustavo Guttierez, a theologian and priest who spent
much of his life working among the poor and oppressed people in South America,
put it very well when he said that when Jesus proclaimed, “Blessed are the
poor,” Jesus did not mean “blessed is poverty.” Poverty is never good, but an
evil to be opposed. Very few people are poor because they are lazy or have
made bad choices. More often than not, on a world-wide basis, poverty is due to
structural injustices that privilege some while marginalizing others. Poverty
is a complex reality that encompasses more than just lack of money. To be poor
is to be insignificant, often leading to an early and unjust death. Imagine
knowing you will die because you are too poor to pay for the healthcare that
will keep you alive. I cannot imagine a more wretched form of torture, yet that
is what this country imposes on people by making them personally responsible
for paying for their own health care. A society that allows people to die
because they are poor is a violent society, violent because it violates the
dignity of the human person. Such a society is not a just society,
because it punishes with death based on poverty, which more likely than not
arose from economic and social structures than anything one does or fails to
do.
The
individualizing of responsibility for mere survival is often used to excuse
people from taking care of others; I’m sure you have felt, on more than one
occasion, something like, “I don’t have time for taking care of other people,
because I am too busy taking care of myself.” With that attitude, we as Church
cannot be the one Body of Christ into which we are all baptized as we become
anesthetized to the suffering going on all around us. Even more tragic, the
poor accept the lack of human dignity in their lives and no longer see
themselves as sons and daughters of God. According to Father Guttierez, poverty
is more than a lack of economic resources, but a way of thinking, and a way of
life. Bringing good news to the poor, liberating people from oppression, is not
an optional activity for those so inclined. Rather, it is “the law of the
Lord,” the program for which all Christians were anointed at baptism as the
mission of the Body of Christ.
The
victory of King Cyrus over the Babylonians allowing the return of the exiles to
Jerusalem, and the arrival of Jesus as Messiah, demonstrated that yes, God does
intervene to relieve human suffering, and that’s worth celebrating. Those events, however, are but two in a very
long narrative of a journey towards the ultimate establishment of God’s Kingdom
on earth, when and where those captivated in poverty and dominated by
oppressors will partake in the reign of God’s justice. That is the
essence of the end times, the day of the Lord for which we as Christians pray,
the ultimate Christian hope. AMEN.
Comments