Sunday the Twenty-fifth

ANTIPHON
I am the Savior of all people, says the Lord. Whatever their troubles, I will answer their cry, and I will always be their Lord.

RESPONSORIAL PSALM
The Lord is near to all who call upon Him (Psalm 145).

SCRIPTURE EXCERPT
     “When it was evening the owner of the vineyard said to his foreman,'Summon the laborers and give them their pay, beginning with the last and ending with the first.' When those who had started about five o'clock came, each received the usual daily wage. So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, 'These last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.' (Matthew 20:8-12).”

REFLECTION
When you heard the parable proclaimed this Sunday, how long did it take before you protested the way the landowner treated the workers hired early in the day? Let’s face it: as human beings we have radar that runs 24/7/365 analyzing life – particularly others’ actions – for fairness. We boldly assert: I am entitled and I demand to be treated fairly. Life, however, is not always fair and the sooner we learn that lesson the better able we will be to handle life’s unfair side. Yet no matter how young or old, sophisticated or unsophisticated; no matter how mature or immature, there is a part of us that balks when another does not deal with me in a manner that I judge to be fair. This certainly was the response of those vineyard workers hired early in the day. But before tackling the work-rules and employment practices of the landowner, it will be helpful to examine vineyards in the biblical era. We are not only ‘in’ a vineyard this week courtesy of the Gospel proclamation, but will be for the next 2 Sundays.

Of all the agrarian imagery employed in the Scriptures, there is a good chance that people in our parishes might be more familiar with vineyards than with other aspects of farming or herding in the Scriptures. In backyard gardens, people do not scatter seed the way the Sower did in an earlier parable. Not many have sheep grazing in their backyards. Yet a number may have driven past a vineyard and certainly many more enjoy the fruit of the vineyard, especially in liquid form (my preference, red blends!). What we may not know is the work required to transform land into a vineyard as well as the work to sustain a vineyard.



When it comes to a vineyard, the 3 laws of real estate apply: location, location and location. The locale must be sunny, but not too sunny. The locale must be near water or at least be easily irrigated manually, but not too much water. The soil has to be ‘just right’ to provide a proper environment for growth, water and even air to prevent root rot. As the vines grow, they need to be carefully attached to supports or trellises yet not too tightly that halts growth or kills part of the vine. At least 1 person in the vineyard (hopefully there are more) must be competent to prune the vines. Cut the wrong leaves or vine sprout and the vine dies. Let the vines grow wild and you will have no fruit [and no fruit means no wine :( ].

From these observations alone, the vineyard is a place where life is different (or set apart). What happens in the vineyard is different from life in the town square, market place or even home for that matter. The ‘different’ way life is conducted in the vineyard is not really a question of good or bad, positive or negative. The different way of life that is the vineyard is simply a fact of life if one wants grapes and perhaps an animal skin or two of wine, hopefully and all in due time. Work in the vineyard has to be done according to a manner appropriate for growth of the vines. Tending the vineyard the way one tends the farm or the herd of sheep will result in a poor yield of grapes, if any at all.

The vineyard is a place that requires balance. Sun, water, soil, air, support and pruning – to name only a few realities expressive of vineyard life – must all be held in balance. Balance applies to each element as well as in relationship to each other element. For example, there must be sun, but not too much sun. Sunlight must also be balanced with water. Pruning the vines, a necessary action, must also be done with a view towards supporting the vine. You don’t want to cut a vine sprout that can serve as an anchor point to the trellis or support posts.

It’s no wonder then why among a few of the Fathers of the Church, the vineyard was viewed as a ‘place’ for believers to gather. In time, church buildings – concrete edifices of the Church community – were seen as places where life was different. What we did in spaces set apart for worship were (and are) intended to assist in living a balanced life. In the age of the Fathers of the Church, a ‘balanced life’ was synonymous with the ‘virtuous life.’ In this approach, the vineyard is a place where virtue is cultivated and cared-for so that it can branch out into the world and transform a plethora of attitudes, such as entitlement: a diabolic attitude that workers hired early in the day forgot to check at the gate when they entered the vineyard.

Certainly, there is no dichotomy intended here in presenting the vineyard as a balanced, set-apart space with its own way of living and the world. This is not a ‘vineyard against the world’ mentality. Ideally, life in the world must manifest the balanced, set-apart life of the vineyard. Yet we are a pilgrim people, not completely ‘there’ yet. In the meantime while being drawn into a balanced, set-apart way of living we can be thankful for those special places in our lives built to remind us not just the Lord’s loving presence, but a presence that commands us to think, to speak and to act in a particular way as cultivated in His Vineyard.

OPENING PRAYER
Father,
guide us, as You guide creation
according to Your law of love.
May we love one another
and come to perfection
in the eternal life prepared for us.
Grant this through our Lord Jesus Christ, Your Son,
Who lives and reigns with You and the Holy Spirit,
One God, for ever and ever. Amen.

Intellectual Tasks of the New Evangelization, Part 1

This is the first in a series of blog entries examining the “New Evangelization” prompted by a conference in Washington DC. Together with a number of non-tenured theologians from Catholic universities and colleges throughout the United States (along with a number of seasoned, well known international theologians) I was privileged to participate in a symposium entitled the “Intellectual Tasks of the New Evangelization.” The symposium was held this past Thursday (15 September) and ran through Saturday (17 September). The United States Catholic Conference of Bishops (Committee on Doctrine) and the School of Theology and Religious Studies of Catholic University of America sponsored it. The Knights of Columbus generously funded the conference including travel, room and board.

Permit me a word, at this point, to the Knights of Columbus. A sincere “thank you!” Your funding made it possible for many of us to attend who would have otherwise not had the financial resources to do so. Know that your gift was well used and will continue to be employed the service of Jesus and His Church. Thank you, again!

Before examining some of the wonderful insights surfaced at this conference, I believe some background on “New Evangelization” is warranted. I offer these words and musings in the spirit of understanding more precisely the work entrusted by Jesus to His Church and how each of us can assist. Feel free to register and post comments.

“New Evangelization” has been, is and will be a phrase sounded in Catholic circles for some time to come. In October 2012, bishops from around the world will gather in Rome with the Holy Father to ponder the command of Jesus to proclaim His Gospel to the ends of the earth. Many questions surface concerning the “New Evangelization” the most fundamental one being ‘what is it?’ ‘Can you describe or define the New Evangelization?’ It seems that in the present experience of Church a succinct, concise and precise definition of the term has yet to emerge. Even the lineamenta for next year’s Synod offers many different angles or facets of what might be considered or constitute a new Evangelization.

Among points written and discussed, one aspect has emerged clearly: the New Evangelization is not “new” in the sense of an invention that heretofore has not existed. In this context, ‘evangelization’ is not a what or an it, but a Who, a Person: Jesus the Christ Who we proclaim at the Easter Vigil, “yesterday and today, the beginning and the end, Alpha and Omega.” Hence the ‘new’ has nothing to do with a re-invention of Jesus nor a tossing out of the received Sacred Tradition and Scripture and starting anew. What ‘new’ addresses is precisely the how or the expression of Jesus the Christ Who reveals God the Father thus offering the Gift of adoption in the Holy Spirit.

One might ask another question, ‘why is the Church calling this new? Has not the Church always been vigilant about the expression of Jesus through the ages? Have not our theological, doctrinal, biblical, moral and liturgical words and gestures evolved throughout the ages? For example, there was a time in the Christian Church when we were unable to voice a primal teaching of Christianity: Jesus Christ, One Divine Person with a fully human nature and fully divine nature. The Christological and Trinitarian discussions and Councils of antiquity witness a great movement of the Holy Spirit opening the horizons of minds and hearts to voice a way of living that had been in place already for centuries prior to the expression. So again, why the adjective ‘new’ to describe the perennial work of the Church to evangelize in our contemporary era? Is there something different about now compared with previous generations?

From the viewpoint of history, it is dangerous - not necessarily erroneous - to single out one’s present as unique in the ebb and flow of history. An examination of some texts and discussions suggests that the word ‘new’ is appropriate to articulate the urgent need for the Church to respond to the eroding Christian life in areas of the world. Many of these regions were once passionately Christian and have now lost a good deal of their Christian identity and practice. Some regions have even become hostile to anything more than a mere ‘cultural Christianity’ devoid of conversion and commitment. In this sense, the current Evangelization is ‘new’ as the work of ‘evangelization’ has often been identified as work directed to people who have never heard - with ears AND heart - Jesus Christ. The current work of evangelization is still announcing and proclaiming Jesus Christ to people and lands who have not heard - AND - an urgent re-Evangelization of those who have heard but for any number of reason, have lost contact with Jesus and the subsequent demands of ongoing conversion and commitment. Thus this New Evangelization will not only ponder ways to proclaim effectively Jesus the Lord, but also the reasons why people have lost the fervor of their encounter with Him in the life of the Church. Initiated and guided by Grace, the New Evangelization is the human part of “putting people in communion with Jesus.”

On a note closely related to the New Evangelization, I offer links to four podcasts. Shortly after he was ordained a bishop and appointed as Auxiliary Bishop of Indianapolis, Bishop Christopher Coyne launched his foray into the blogging world as a bishop with a conversation he and I had on evangelization and the internet. Perhaps you may find these podcasts helpful in this discussion of the New Evangelization.

Evangelization and the Internet, Part 1
Evangelization and the Internet, Part 2
Evangelization and the Internet, Part 3
Evangelization and the Internet, Part 4

Sunday the Twenty-third

ANTIPHON
Lord, You are just, and the judgments You make are right. Show mercy when You judge me, Your servant (Psalm 118:137,124).

RESPONSORIAL PSALM
If today you hear his voice, harden not your hearts. (Psalm 95).

GOSPEL EXCERPT
     “Jesus said to his disciples: “If your brother sins against you, go and tell him his fault between you and him alone. If he listens (ἀκούσῃ) to you, you have won over your brother. If he does not listen (ἀκούσῃ), take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’ If he refuses to listen (παρακούσῃ) to them, tell the church. If he refuses to listen (παρακούσῃ) even to the church, then treat him as you would a Gentile or a tax collector. (Matthew 18:15-17).”

REFLECTION
The Gospel pericope proclaimed this Sunday (as well as a few previous Sundays) form what scholars term Jesus’ address on Church order. Jesus knew well the difficulties His Church would face not only from without but also from within. Even during His Public Ministry, he had to pull the 12 aside on numerous occasions and referee arguments among them concerning human concerns such as power, prestige and one’s place in the community. Many times the difficulties ‘in getting along’ start with seemingly petty issues but quickly escalate into all out battle between and among people, often involving people that we love very much.

Like so many aspects of Kingdom living, Jesus’ approach to matters human is marked by a quality of difference or “being set apart.” For example, when He teaches the disciples about the constitutive elements of greatness in the Kingdom, Jesus refers to greatness among the Gentiles. He goes onto to say to His disciples that it cannot be that way with you. In other words, living the Kingdom requires a different approach to the things of this world. Anyone can serve the needs of others and many people who are not Christian do a great job of tending to the needs of people in peril. So what does it mean to serve the needs of others in the Name of Jesus Christ? Many people are kind, loving and hospitable. So what does it mean to be kind, loving and hospitable in the Name of Jesus Christ? I am not advocating a false dichotomy here but often within Christian circles, we go about tackling the problems of life without ever seeking the wisdom of the Gospel and docility to the Holy Spirit. Sure we may open a gathering or a meeting with a prayer thinking that such an action will guarantee Kingdom results. Does it?



This Sunday’s Word of the Word not only invites but commands us to examine how we deal with the common difficulties of conflict between 2 or more persons. Simply, Jesus pronounces a singular action to address conflict: LISTEN. Courtesy of a number of influences in culture, the American use of English notes a difference between the “act of hearing” and the “act of listening.” Hearing is often understood as a passive operation that may or may not involve attention, focus or consciousness on the part of the hearer. Listening is often understood as an active operative involving not only attention, focus and consciousness but also a sense of ‘being present to the person and the moment with one’s being.’ In this distinction, listening requires far more work and energy than hearing. It is not uncommon when 2 (or more) people are trying to iron out their differences for one of the persons to say, “Darling, you’re not listening to me!” Only for the other to retort, “Sweetheart, I hear every word you are saying.”

The English translations of the Hebrew and Greek verbs use “to hear” and “to listen” interchangeably and as synonyms. When the Word of God commands one “to hear,” it is understood in the American English sense of “to listen.” This is an important point about the biblical verbs because some attempt to soft-pedal the challenge of the Word. For example, the Psalm for this Sunday, “If today you hear his voice, harden not your hearts,” uses the verb “to hear” in the English translation. In this example and in others like it in the Scriptures, “to hear” means “to listen.” But there is another reason that underscores the proper meaning of “to listen.”

Throughout the pages of the New Testament, building on the Covenant experience of the Old Testament, the Greek verb ἀκούω (akouo) conveys the sense of attention, focus, consciousness and presence to the other. ἀκούω (akouo) also expresses the act of listening to the Word of God in the midst of the event. What this means is crucial for Christian living as it brings that element of “difference” to bear on the situation. Why the Christian is called “to listen” to the other person or persons - AND - fundamentally to listen to God, is that in the exchange of person-to-person, the Word of God can break into the situation! Imagine, Divine Wisdom invading our arguments and perhaps even being spoken by one who has managed to ‘press our buttons’ at the moment. Shocking, yes - and it makes so much sense when we consider this in the context of Christian life.

By virtue of Baptism, we speak of being constituted priest, prophet and king. Baptism into the Passion, Death and Resurrection of Jesus enables us to offer sacrifice to the Father (priest), speak on behalf of God (prophet) and have power over sin (king). The listening that Jesus prescribes this Sunday for the ailments of relational living go beyond the necessary attentiveness to the moment and the person. Listening, as far as Jesus is concerned, is the consciousness of the Word flooding the spaces of life with Divine Wisdom, Divine Life and Divine Love. That difference when brought to situations that tug at our heart and cause queasy stomachs is truly a Gift that brings good order to one’s life, others’ lives, our world and our Church.

OPENING PRAYER
Lord our God,
in You justice and mercy meet.
With unparalleled love You have saved us from death
and drawn us into the circle of Your life.
Open our eyes to the wonders this life sets before us,
that we may serve You free from fear
and address You as God our Father.

We ask this in the name of Jesus the Lord.