St. John the Baptist is the last of the prophets and the first of those to approach the Kingdom. He occupies a place of transition. Christ acknowledges him in a strange way in Luke 7:24-28:

When the messengers of John had left, Jesus began to speak to the crowds about John. “What did you go out to the desert to see - a reed swayed by the wind?

Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found in royal palaces.

Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

This is the one about whom scripture says: ‘Behold, I am sending my messenger ahead of you, he will prepare your way before you.’

I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he.”

Somehow the least in the Kingdom of God is greater than John. The least are greater than this courageous prophet who spoke truth to power and was beheaded for his efforts. Aren’t those of the Kingdom not born of women? Isn’t John’s courage and faithfulness a model for all Christians? Christians are born again of water and the Holy Spirit. John announces the coming of the Lord and for all of the wonder and importance of this role, it is not as privileged as the least in the Kingdom of God.

The feast of St. John the Baptist is a time to reflect on the privilege and grace of our invitation to the Kindgom. In the earlier verses of this chapter, Jesus tells the the messengers of St. John to report to him what the signs of the Kingdom are: the blind see, the lame walk, the sick are cured.

Maybe it’s time to see where we are in the Kingdom.

Many friendships have been lost on the rocks and shoals of political campaigns. The falling out between Senator Barak Obama and the Reverend Jeremiah Wright is the latest example of such casualties. What is most striking is the Rev. Wright’s strident message. He would probably say that this style is a cultural feature of the African-American church. In a response to questions at the Washington Press Club, Rev. Wright said that he had told Mr. Obama, that if he is elected President, Rev. Wright would be coming after him as the leader of a repressive government.

Is this prophecy - speaking truth to power - or is it an ego trip? Rev. Wright went to some effort in his address to the National Association for the Advancement of Colored People (NAACP) to stress the prophetic nature of his ministry and its African-American style. However, Rev. Wright appeared to have transgressed certain boundaries of acceptable political speech. His condemnation of the United States after the 9/11 terrorist attacks, positing them as something that was the natural outcome of United States’ policies abroad, went too far in many people’s minds. His appraisal of Louis Farrakanh, the Black Muslim leader who advocates Black separatism and superiority, as one of the most influential persons in the 20th and 21st centuries raised additional hackles More alarming was his support for the idea that the United States had created the HIV/AIDS virus to decimate African-Americans.

It was all too much for Barak Obama and for most of the people of the United States.

So how far do you go in prophecy, especially in the prophecy of invective? There is an argument to be made that the 9/11 attack had a lot to do with American actions against Osama Bin Laden that drove him from exile in Sudan to Afghanistan. Any student of U.S. history knows that American policies in many parts of the world have been part of oppression. Yet do you condemn a nation that has also had a history of doing many good things on the world stage?

What struck me most was the Rev. Wright’s anger. Was it the anger of a prophet zealous for his God or was it the anger of African-American oppression, frustration, and futility? When Sen. Obama first addressed the issue of the Rev. Wright’s preaching in a landmark speech on race in America, his talk was full of restraint, understanding, and hope. The element of hope has been greatly reduced in the Rev. Wright’s recent speeches.

Ironically, the title of Sen Obama’s second book, The Audacity of Hope, is taken from one of Rev. Wright’s sermons. In fact, it actually concludes his autobiography, Dreams From My Father. It is clear that Rev. Wright infused Sen. Obama with a deep sense of hope over 20 years ago. The prophecies of Jeremiah and others in the Old Testament tend to hold out an element of hope of future redemption - of reconciliation.

Unfortunately, two roads are diverging in the wood and the nation must decide whether it will pursue the road of hope or the politics of despair, division, and personal destruction.

The Feast of St. Joseph the Worker is a relatively new one in the Catholic liturgical calendar, though feasts of St. Joseph are not. Celebrating St. Joseph’s vocation as a carpenter, a worker, dates formally to 1955 when the feast was proclaimed by Pope Pius XII as a response to Communist celebrations of a festival honoring workers on May 1.

It’s not uncommon for the Church to take non-Christian celebrations and give them a Christian focus. Celebrations such as Christmas and the Feast of All Saints, for example, have been set for times when non-Christian communities into which Christian witnesses/missionaries were entering were celebrating their own religious or civic feasts. Sometimes we say those feasts were “baptized” — a kind of shift in interpretation to give new meanings to old rhythms and rituals.

Reverence for human labor and an insistence on the protection of workers predated the Communist revolutions in the Soviet Union and other nations of the world. The writers of the Gospels noted that Jesus was the son of a carpenter from Nazareth, and that He was also a carpenter. His first disciples were fishermen, tax collectors, home makers — the everyday, ordinary folk now celebrated as “workers” on May Day.

Pope Leo XIII laid out the biblical and intellectual foundations of contemporary Catholic social teaching with his encyclical, Rerum Novarum, subtitled On Capital and Labor, in 1891. From that first encyclical, through the 20th Century and into the 21st, the Church, through the writings of its Popes and Bishops, has insisted that the dignity of human labor and human laborers is to be respected and protected. No perfect social system exists - from communism through capitalism, the negative excesses of all have been critiqued and the benefits of all have been noted.

The Church insists that laborers are entitled to a fair wage. Employers have a right to make a reasonable profit, but not to excessive profits at the expense of the health and safety of their employees. Working conditions must be safe. The poorest of the poor must have a chance to live with basic human dignity and security assured. Those who are in positions of power must use that power to protect the powerless. Those with education must look out for those who have not. People of faith must speak on behalf of those treated unjustly.

Fundamentally, we are a family — God’s family. And we are responsible for each other. Each of us has our own “work” to do. Whether our work is to build bridges, tend the sick, educate the children, prepare the meals, or write blog posts, we each have a calling to work for the good of all and to build up the community.

On this Feast of St. Joseph the Worker, may we be aware of the work of great and small in this world, respect the gifts we all bring, and be attentive to protect those whose labors are least valued and respected.

Those who would dismiss theology as a parlor game need only look at the alliance of evangelicals with the political right in the United States. Before the emphasis on “family values,” evangelicals had a rich tradition of struggling for social justice and equality as sign of announcing the Kingdom.

There has been another Great Awakening - a cyclical occurrence in United States history. Evangelicals are disenchanted with the policies of the political right on global warming, military adventures, and the neglect of those in need. There is a growing feeling among evangelicals that they have been used by the large financial and industrial interests to further an agenda which is far from pro-life in the broader sense of the health, well being, and development of people and the environment.

Frank Schaeffer, a scion of one the founders of the Religious Right, issues a writ of divorce with his post at http://vox-nova.com entitled Pro Life, Pro Obama. Check it out.

The coming of God’s kingdom in a free society can be a messy affair - since we enjoy the wonderful freedom and moral obligation to vote. Morality - what we actually do - is about the dialog between the heart and the mind over the best thing to do. Ethics is the reasoned system we use to evaluate choices.

This post is the first in a series on the moral choices in picking a candidate. Beliefnet’s “God-0-meter” tracks the statements of U.S. candidates for president and rates them on a scale from secularist (we don’t need God or religion) to theocrat (God will run the country through our clergy.) The secularist and theocrat labels are unfortunate because they are so extreme in our political system that they seem comical.

Generally, the hot button moral issues are questions of individual sexual morality: abortion, homosexuality, gay marriage, sex education, condoms for HIV / AIDs prevention, U.S. funding for overseas birth control. Many believers focus on the abortion issue and want to make the procedure illegal once more. For the most part, these are efforts to make public policy reflect traditional personal Judaeo-Christian morality as it did in the mid-20th century.

Social issues are usually things such as prayer in the schools, creationism versus evolution, displaying the Ten Commandments in courtrooms, and religious displays in public spaces. Public funding for private religious schools by voucher payments garners a lot of support. These issues are actually questions of the relationship between faith communities and the government.

There is a movement to broaden the question of moral choices in public policy. “Covenant for a New America” is an effort led by Jim Wallace of Sojourner’s magazine to unite liberals and conservatives to “make overcoming poverty a non-partisan agenda. look at the very broad priorities of human dignity and freedom: poverty, health care, education, equality of opportunity, and economic development. Stewardship of creation in terms of protecting the environment and minimizing global warming is now being emphasized. This movement represents a return by Evangelicals to social reform issues that were a focus during the first half of the 20th century. Major liturgical churches, such as Catholics, Episcopalians, Lutherans, and Presbyterians, are placing a renewed emphasis on social gospel issues.

How do you choose a candidate morally? If your candidate wants to outlaw abortion, prevent the legalization of gay marriage, and require every courtroom to display the Ten Commandments, is that a morally correct choice? What if your candidate gets into office and then cuts support services for mothers, including access to birth control, and women are again forced to risk their lives in illegal back street abortions? What if your candidate wants to outlaw the death penalty, increase social programs, and use more diplomacy than military force in international relations? Is it a moral choice to support that candidate if he or she also advocates birth control to prevent the need for abortion and allows the price of energy to stay high to encourage new energy saving technologies and reduce green house gas emissions?

The problem is that there is a broad spectrum of Christian values with a variety of applications to public policy.

In the following posts we will take a look at the leading U.S. presidential candidates against the backdrop of a broad moral spectrum.

“…As we live through this Ash Wednesday, may the crosses of ashes that mark our foreheads be a reminder to us and to those we meet that we belong to your Son. May our worship and prayer and penitence this day be sustained throughout these 40 days of Lent. Bring us refreshed and renewed to the celebration of Christ’s resurrection at Easter.” - A Prayer for Ash Wednesday

Ash Wednesday marks the beginning of the Lenten season of preparation and renewal for the Easter Triduum. The season of Lent has an ancient and interesting history. From the earliest centuries there were various periods of preparation for Easter. The tradition of prayer, fasting, and alms giving has evolved over time. Lent used to begin on Sunday like the other liturgical seasons. However, Pope St. Gregory the Great moved it to Wednesday to acurately mark 40 days - not counting Sundays - prior to Easter.

Ashes have a long history and deep significance in the Bible. Sack cloth and ashes are ancient symbol of mourning and repentance. Fasting and almsgiving are also prominent in the Old and New Testaments. Fasting focuses our attention on our need for God and alms giving reminds us that our service to the poor and the marginalized is service to God.

With the renewed focus on the baptism of adult catechumens at the Easter Vigil, Lent has become, once again, a time in which the community recalls, relives, and renews its life in the Paschal Mystery - the Crucifixion, Death, and Resurrection of Christ.

Martin Luther King Jr. (January 15, 1929 - April 4, 1968) achieved a moral stature and Christian witness that continues to inspire people of all faiths across the world. His life and work is commemorated not as a feast of the Roman Calendar but of the United States, on the third Monday of January each year. The human rights leader and Nobel Peace Prize laureate was 35 at the time of his assassination in Memphis, Tennessee.

Most people are familiar with his “I Have A Dream Speech” on the National Mall in Washington, D.C. However his final speech, delivered on April 3, 1968, “I Have Been to the Mountain Top,” not only presaged his death, but summarized his great vision for us all. You can hear by clicking on this link. It is well worth hearing in its entirety, not only because Dr. King was one of the great masters of English rhetoric, but the actual spoken message in its wonderful cadences, rich inflections, and profound rhythms stirs the soul with their inspiration.

Is Dr. King a saint? It is ironic to pose this question in regard to a Baptist minister, whose denomination - among others - has criticized the “worship” of the saints by Catholics. Like Dorothy Day, we can probably assume that Dr. King would dissuade us from giving him the title and remind us to return to the work of serving the least among us.

What is most remarkable about Dr. King’s legacy was the Christian witness of non-violence. Very easily, Dr. King could have kept the oppression of black people in the United States on a political level and built a base of power for himself. He also could have kept it on a “spiritual” level by focusing on the “next” life. Dr. King did neither. As a result, he elevated the whole movement to one of social justice and human rights for the children of God - of the “I” encountering the “thou” of the other person.

Let us develop a kind of dangerous unselfishness. One day a man came to Jesus, and he wanted to raise some questions about some vital matters of life. At points he wanted to trick Jesus, and show him that he knew a little more than Jesus knew and throw him off base….

Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. You remember that a Levite and a priest passed by on the other side. They didn’t stop to help him. And finally a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But he got down with him, administered first aid, and helped the man in need. Jesus ended up saying, this was the good man, this was the great man, because he had the capacity to project the “I” into the “thou,” and to be concerned about his brother.

Go and do likewise. (Luke 10:37)

Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!

And so I’m happy, tonight.

I’m not worried about anything.

I’m not fearing any man!

Mine eyes have seen the glory of the coming of the Lord!!

The third Sunday after Christmas is the Feast of the Baptism of the Lord. On this day we recall that Jesus went out to the Jordan River, where his cousin John was baptizing, and himself entered into the water to be baptized. All four of the gospels tell of this event, in which the Spirit of the Lord came to rest upon Jesus, like a dove. Matthew, Mark and Luke tell us that a voice spoke from the heavens, saying, “You are my beloved Son; with you I am well pleased.” John tells us that John the Baptist told his disciples, “Behold the Lamb of God, who takes away the sins of the world.”

Jesus’ baptism was a life changing event for him. He went out into the desert to pray and to ponder and absorb the immensity of what had been revealed to Him as He stood in the water with John. This experience of coming to know that He is God’s Beloved Son was the foundation for His entire ministry. When He returned from the desert, He began going among the people and spreading the Good News that God cares about what happens to people here and now, that God loves even the most insignificant person, that loving actions speak louder that pious prayers, that joy and peace are signs of the presence of God.

Each of us, in our own baptisms, have been given the gift of sharing in the life and work of Jesus. This feast is a reminder to us of that great gift and of the fact that our response is to be like that of Jesus - to go out now and share the same Good News through our actions in our daily lives, with peace and joy and love.

“The majority of the world is struggling to survive under awful conditions, while the Church in the US seems preoccupied with in-house issues of liturgy, teaching, words, and a few issues in the US politics/power. The bulk of Catholics worldwide are struggling with poverty, the earth/resources/
globalization, immigration and how to love one’s enemies, not superficial issues. … The Church must become an alternative witness of hope and other ways to live than the dominant ones that are destroying people, cultures and the earth itself. The Church must become small communities living justice, caring for the poor.”

Megan McKenna, as quoted in “Prophetic Voices in the Church,” Observer, January 2008

Today’s Gospel reading is from St. Mark, the story known as “the feeding of the five thousand” (Mk 6:34-44).

In this familiar story, Jesus and the twelve apostles have traveled across the Sea of Galilee to a deserted area, to get away from the crowds of people and get a bit of rest. The people had seen where they were going and followed on foot, around the lake. Mark says that Jesus was “moved with pity” when He saw them and began to teach them. It was getting late and the disciples suggested that Jesus should send the people back to the towns so they could find food and places to spend the night.

Jesus surprised them by telling them to feed the people themselves. They protested that it would cost “two hundred days’ wages” to feed so many. This didn’t faze Jesus. Instead, He asked, “How many loaves do you have? Go and see.” They returned with the news that they had five loaves and two fish. Jesus instructed them to have the people sit down in groups. Then He took the food they had, blessed it, broke it into pieces and told the disciples to pass it out among the people.

When everyone had eaten their fill, they gathered up what was left and found they had 12 baskets full of leftovers.

In this last week of the Christmas season, following our celebration of the shining forth of the light to the Gentiles too, what are we to make of this story? Why is it told here?

It seems to me that it’s here with good reason.

First, however, it’s important to understand a bit about the customs of the people at the time. We’re used to going places and taking a food with us, which we can eat in front of others without experiencing any social requirement to share it with people who are not part of our group. That was not the case in Palestine at the time. If you had food, you could only eat it if you had enough to share with those in the group with whom you found yourself. Hence the disciples’ dilemma - where and how could they get so much food?

It seems to me that we should assume that families took some food along with them when going out into a deserted area with their children. Most of us would grab something for the children (and for ourselves too, in most cases) when racing out the door to see a celebrity, if for no other reason than to keep the children quietly occupied during the event. I don’t think it would have been that much different in those days.

However, no one would have had enough to feed all of those around them, so the food would have stayed packed up, hidden within the robes and traveling bags of the people.

When Jesus told the disciples to share what they had with the large crowd (5,000 men plus women and children), He didn’t tell them He was going to multiply the food miraculously. He just gave thanks for the food they had, asked a blessing on the meal, and began sharing it. With that example, everyone else who had food with them was freed to take it out too, and share it with those around them. It became a great picnic! No one was restricted to only what they owned or had brought. On the other hand, no would have felt compelled to hide or guard what they had. All could share it. And the result was that there were 12 baskets more of food than was needed!

During this week, as we reflect on the great gift of salvation having been extended to all peoples, this lesson is appropriate. We each have something. It may not be much. But it is something that we can share with the community, with our community on a local level and with our larger global community. There are problems that need to be solved. There are wrongs to be righted. There are joys and sorrows to be shared. None of us can do everything. None of us can change all of the structures of our society or our church. None of us can even meet all of the needs of our individual families. However, all of us can step out in faith and do a little bit. Show a little compassion. Give a hand to someone who is down. Listen to someone who needs a friendly ear. Pray with someone who is alone.

As we do this in faith, we join the larger community of Christian witnesses who have truly changed the world, one problem and one little step at a time. Jesus asks us to look at what gifts we have, give thanks for them, and then start sharing them with those we meet. As we respond to His leadership, “miracles” will happen in our world.