Tuesday, July 7, 2020

WALKING ON A TIGHTROPE

You are on a rooftop, looking across empty air 1,350 feet above the ground. Your foot dangles over the ledge and touches a steel cable just centimeters wide. As you shift your body forward, hands gripped tight around a balancing pole, you find yourself suspended over a gut-wrenching void. Now what?

Acrōphōbics would surely hope to wake from this nightmare in a cold sweat. But for seasoned tightrope walkers, the dizzying feat can be accomplished if you understand the physics of the human body. “Posture is the absolute most important thing,” says a tightrope instructor. The key to balancing on a tightrope is to lower the body’s center of gravity toward the wire. Just as it's harder to topple a stout vase than a tall slim one, a human is less likely to fall if the bulk of their mass is closer to the ground, or in the case of walking on a tightrope, closer to the wire.

Amateurs often try to accomplish this shift by leaning forward. This does lower their overall mass, but it also interferes with your sense of location in space. Then, it's hello pavement.[1]

Hosea tells the people of the Northern Kingdom, straight up, they have lost their sense of location in space. They have made an amateur mistake and leaned forward seceding not only from Judah, but also from God. They’ve set up their own kingdom, created their own gods, and codified laws of their own making. Thus Hosea tells them, they are destined to fall.

Now, experienced tightrope walkers, will instead stand up straight and lower their hips by bending their knees. This brings a person's center of gravity closer to the wire while allowing them to keep their bearings.

In our Gospel reading, Jesus is undeterred by the rejection of the Pharisees. Standing up straight and keeping his bearings, he continues his Gospel tour, despite the murmurings, working miracles that verify both the origin of his message and the compassion he feels for people. From the conclusion of the Sermon on the Mount (Mt 7:27) through today’s reading, Matthew has been highlighting Jesus’ power and compassion: power over illnesses, storms, and evil spirits, and compassion for outcast lepers, sinners, and demoniacs.[2] Compassionate love is Jesus’ lower center of gravity. He will not be toppled.

God is a decisive judge bringing a just sentence against sinners; Jesus is a sympathetic healer whose heart is moved by divine mercy. It’s a narrow line God walks with us, a narrow line the Church must also travel. The Christian life is a tightrope, a balance of justice and mercy. How’s our posture for the walk?


[1] Smithsonian Magazine. “What Happens to Your Body When You Walk on a Tightrope?” by Katie Nodjimbadem, 10/13/2015.

[2] Weekday HomilyHelps.  Homily Suggestion by Norman Langenbrunner.


Tuesday, June 16, 2020

REALIZATIONS

“I can’t Breath” and “Say their names” is the chant that alerts us to a realization that really evil and hateful people have lived and still exist.  A realization highlighted by the most recent unexplained hangings in the town square and the news report of a black man shot in the back.  We know evil exists by the continuing practice of genocide, wars & terrorism, gouging the poor, disenfranchising those seeking to be self-governed, piling up goods without thought people on the margins, and lying to keep themselves in power.

Evil has a ripple effect, one felt for many generations after Ahab and Jezebel.  Many would applaud Elijah’s promise of God’s punishment of Ahab and Jezebel. “But I say to you: Love your enemies and pray for those who persecute you . . . (Mt 5:44) be perfect, just as your heavenly Father is perfect.” (Mt 5:48)

Jesus recasts the old law and offers us another way to look at those who are “enemy” to us and the world. We aren’t asked to “be God” but rather to be as perfect in our loving as God is, who makes the sunshine and rain come down equally on the just and unjust.

Jesus puts before us the example of our heavenly parent and demands we act toward others, as God acts toward each of us. This is a startling challenge. God does not weigh whether we deserve sun or rain, He acts with integrity and unconditional graciousness—independent of whether we are just or unjust. That’s God’s perfection.[1]

Our nation is amidst some great realizations of how individual sin had a communal effect.  The pandemic is making us realize we really are not in control and that the only thing we have control of is how we embrace our personal behavior to avoid its spreading further.  The protests bring the realization that while great strides have been made in race relations in the U.S. racism is still prevalent within individuals, within family cultures, and institutionalized into business, political, and enforcement systems. The riots and violence against law enforcement officers and community businesses helps us realize that evil still has a voice in our nation and it takes advantage of every opportunity to divide even God-fearing people.

How, then, are we to love? We must pray for our enemies, for God’s grace in their lives, for a change of heart for them (and for us). We must come to realize how our own stereotypes and prejudices can divide the world between supposed good and bad people, how our inclination for justifying actions through  the practice of competing victimization that expects the punishment of the bad according to our desires, or for gaining reparation or simply for revenge.

We must be inclusive, welcoming, acknowledging God’s potential within each person. Jesus says we are to live and respond differently than what our nature might dictate. It’s not easy! Paraphrasing C.S. Lewis, we don’t love others because they are lovable but because God is love—and we are expected to love as God loves. How are we doing?[2]


[1] Weekday HomilyHelps. Exegesis by Dr. Mary Ann Getty.

[2] Ibid. Homily Suggestion by Leota Roesch.


Tuesday, June 9, 2020

A RELATIONSHIP OF TRUST

As I reflected on today’s readings a theme called to my heart and in my research, I stumbled upon on what some would say is a forgotten piece of history.  In 1997 President Bill Clinton announced he would lead the country in a "national conversation on race."  It would be the first in almost 30 years.  At the time the nation was in a good place, the president’s approval rating was high, the economy strong there was positive housing ratings. This initiative was going to be the legacy for which President Clinton was to be remembered.  Unfortunately, the initiative was greeted with skepticism and questions: Who would be included in such a conversation?  What would be discussed?  Ultimately, what could be accomplished?  Even after the president’s artfully conducted town hall meeting, the answers remain elusive.

He used a therapeutic model of group dynamics to underlie the initiative.  The group was supposed to be getting long-hidden fears, resentments, and frustrations out in the open.  "Be blunt," the president instructed his audience.  Yet, absent a relationship of trust having been established and without the privacy to ensure one’s unguarded comments wouldn’t be taken out of context, this was a vain aspiration. A nation cannot talk like a family, no matter how earnest and articulate its political leaders might be.[1]

A relationship of trust.  This was my first thought as I reflected on the first reading and oh, if it was only this easy.  Elijah, sent to a widow in a dire situation, says, “Do not be afraid … For the Lord, the God of Israel, says,” (1 Kg 17:13-14) everything is going to be alright.  Her obedience and trust are rewarded.

St. Ephrem’s, who’s memorial we celebrate today, works reflect deep insight and knowledge of the Scriptures.  In writing about the mysteries of humanity’s redemption, Ephrem reveals a realistic and humanly sympathetic spirit and a great devotion to the humanity of Jesus.  He writes, "I have chanced upon weeds, my brothers, that wear the color of wheat, to choke the good seed." ~St. Eprhaim

The challenge to having a national conversation on race, seems to be it gets clouded by the abuse of authority, use of trigger words and finger pointing, competing victimization, or other emotional attachments (i.e. patriotism & riots) and the fear of needing to make a personal sacrifice.  There is a sacrifice to standing up for justice and right, “Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.” (Mt 5:16) As Christians we are called to enter the conversation as Jesus would, boldly knowing and trusting our just, compassionate, merciful, and loving Heavenly Father.

Sr. Thea Bowman was a fiercely strong black woman who fought through breast cancer to be a witness, sharing her boundless love for God. Before she died in 1990, she wrote: “We unite ourselves with Christ’s redemptive work when we reconcile, when we make peace, when we share the good news that God is in our lives, when we reflect to our brothers and sisters God’s healing, God’s forgiveness, God’s unconditional love.”


[1] The Washington Post “Why Talk About Race: Welfare and Crime Demand More Than Feel-Good Chat” by Glenn C. Loury. December 7, 1997.