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Feast of the Holy Family

12/28/2014

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Holy Family
Holy Families
Wholly Family

The feast of the Holy Family this year (12/28/14) is pregnant with promise, tension, and hope.  The images of the small family of Joseph, Mary and Jesus will hopefully remind people that the worldwide Catholic community is in a year-long period of prayerful reflection and soul-searching concerning "The pastoral challenges of the family in the context of evangelization."  And the challenges are great: worldwide, that 2-parent, 1-child family is only one of many, many family forms.  

Pope Francis has asked bishops everywhere to listen to the faithful and to bring their perspectives, concerns, observations and hopes to the Synod deliberations.  And he has insisted that everyone, including the bishops and cardinals, should discuss openly, sharing honestly what they believe without caution about “what might be unacceptable to say.”  He reminded everyone that God is a “God of Surprises” and that we all need to be ready to let those surprises emerge.  

By most accounts, that has begun to happen, at least in the early stages of the opening session of the Synod October 5-19, 2014.  The variety of forms of family around the world received compassionate attention and even “welcome.” But that set off a backlash of resistance that tempered the synod’s positive approach emphasizing the grace in all forms of loving relationships rather than criticizing their shortcomings.  Fear of “confusing the faithful” or “risking a split in the Church” prompted frequent proclamations that the Church can’t and won’t change its teaching on marriage.

The claim that the Church can’t change its teaching on marriage has been a generally unquestioned staple of media reports on the synod, both during the first session and since.  I’ve been waiting for Pope Francis or someone with a high profile to blow the whistle and point out that this is definitely not true.  The Church has changed its teaching on other crucial issues after centuries of unwavering doctrinal assertion.  The obvious examples are geo-centrism (even though it took centuries for the Church to apologize to Galileo), slavery (which, as we can see in current patterns of racism and trafficking, is not behind us yet), and usury, (the charging of interest and an exploitive economic system - which is still criminal in many ways).

Actually, if we want to be dramatic, we could point out that saying the Church can’t change its teaching on marriage stumbles into heresy!  Surely if a teaching is wrong, the Church must change it once it realizes its mistake. The assumption that a lot of Church teaching is infallible and therefore unchangeable is simply a creeping monster that must be slain.  Where is St. George when we need him?

So if fuller and more complex scientific understanding of nature reveals our traditional formulation of “natural law” on family issues as simplistic and inadequate, surely we must adjust the teaching we’ve based on those assumptions.

Gamaliel put it wisely when he warned the Sanhedrin to be careful in its approach to the Christians.  He argued that if the Christians’ way of life came from God, the Jews would not be able to destroy it, and might even find themselves fighting against God. (Acts 5:33-39)  That wisdom is prophetic for the Church today.  This is what it means to be open to the God of surprises.

Realistically, though, how surprising is God liable to be?  One of the most boring scripture passages to adorn the Advent-Christmas season hints that God’s surprises could take us far beyond what we imagine. 

On December 17th each year as we begin the final liturgical countdown to Christmas, the Church has us read the beginning of the Gospel of Matthew, the genealogy of Jesus.  It begins with Abraham and lists the fathers and sons constituting 14 generations to King David.  It then lists the fathers and sons of 14 generations to the Babylonian Exile.  Finally it names 14 more father-son duos to “Jesus who is called the Christ.”  (Matt. 1:1-17).

That is the schematic overview of the passage, and after Mass this year a 94 year-old no-nonsense friend said to tell the Church to stop reading all those names! But here is God’s surprise.  Scattered among those dozens of generations of men, five women are named: Tamar, Rahab, Ruth, the wife of Uriah (Bathsheba), and Mary. Matthew doesn’t explain why he included these five (and I’m confident more than those five were essential to those generations, but that’s another discussion).  But those five do shed important light on just how surprising we can expect God to be.

In the delicate words of theologian Elizabeth Johnson, these five women constitute a company “of the unconventional foremothers” of the Savior Christ.[1]  The ones that were chosen are not the revered foremothers of Israel like Sarah or Rebecca or Rachel.  They each took “unconventional initiatives to improve their lot.” These initiatives put them “outside the patriarchal family structure, and consequently in danger.”  In danger of death, to be more specific, for their “immorality.”  And yet they are acknowledged to have advanced the divine plan of redemption through what they did.

Tamar was a childless widow, posed as a prostitute to seduce her father-in-law who wasn’t fulfilling his duty.

Rahab was a woman survivor in a men’s war, a prostitute who sheltered Israelite spies during their war against her own people in order to ensure the life of her loved ones.

Ruth, a widow, “secured” a wealthy husband by crawling under his blanket and spending the night – thereby securing her future and that of her mother-in-law Naomi.

Bathsheba took advantage of David as he lay dying to secure throne for her son Solomon despite the prior rights of an older brother.

Mary, of course, was with child before living with Joseph, a disgrace that could have resulted in her being stoned to death.

Elizabeth Johnson suggests that through their “extraordinary, irregular, even scandalous” sexual activity, “God works through, with, and in them in a providential way to bring forth the Messiah.”  Scripture scholar Raymond Brown thinks these women and their actions are presented by Matthew as “examples of how God moves in and through the obstacle of human scandal to bring about the coming of the Messiah.”  He speaks of these women as “partnering God’s redemptive work in history.” 

How is this for a God of surprises: “Jesus is as much the son of Tamar, Rahab, Ruth and Bathsheba as he is of Abraham and David.”  God seems to have no qualms about siding with the outcast and “scandalous” in bringing about the redemption of the human community.

What surprises might God have for us if we turn with open minds to face the issues of family that have emerged gradually over centuries and now characterize our times?  If Matthew (or maybe even an unbridled Pope Francis!) were to compile the genealogy of Jesus today, what kind of families would it include beyond the scandalous five?

Would there be a family where the parents were living together though not yet formally married?  Would there be a family too poor to afford a wedding?  Would there be a polygamous or polyandrous family from somewhere in the world?  A family from an arranged marriage? Would there be divorced and remarried parents?  Or a single parent family?  A family with lesbian or gay parents?  Or…?

God of Surprises,

Forgive us for the many ways we try to domesticate you,
Try to squeeze you into our too-simple categories.

Forgive us for the ways we dishonor your Holy Spirit
Whenever we fail to honor and revere the holiness of love

In all the forms in which we encounter it.

Open our eyes and our hearts to your presence wherever real love gathers two or more together.

Grace our families of all sizes and shapes, configurations and conglomerations

With the expansive love and wisdom

That can bring your healing and salvation to our torn, divided world.

And continue to invite us, stretch us, grow us, and en-courage us

Until all the wounded and diverse families of our planet embrace each other

And the fierce Fire of Your Love can forge us all into the one human family,

The one Earth family

The Wholly Family

That is our destiny, our hope, our prayer.

We make this prayer in the name of Jesus,

Your son who came to us through your surprising, graceful embrace

Of the seemingly unembraceable,

And in the power of the Holy Spirit

In whom we are one

– in spite of all the ways we still divide ourselves –

in the fullness of your divine Life

forever and ever.

Amen.

James E. Hug, S.J.

December 28, 2014

[1] Johnson, Elizabeth A.  Truly Our Sister: A Theology of Mary in the Communion of Saints.  Continuum 2003, pp. 221ff.  All the quotations in the text to follow are from these pages.

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Advent Reflection: What are we expecting?

12/20/2014

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Advent Reflection:  What Are We Expecting?

December 2014

James E. Hug, S.J.

A few weeks ago we celebrated the feast of Christ the King of the Universe.  The gospel for the day was Jesus’s story of the Last Judgment [Mt. 25:31-46].  It is familiar and we usually take it in stride. But if we judge ourselves honestly on how we’re doing as a people by Jesus’s criteria, a pretty disturbing picture emerges:
  • “I was hungry and you gave me food.” 

    There is plenty of food for everyone on this planet and yet about 1 billion people are undernourished, starving – 1 out of every 7.  And in our wealthy nation?  1 in 5 children are hungry.

  • “I was thirsty and you gave me to drink.”

The cities of the Colorado River shed are starting to argue over water – and the area around Atlanta.  Billions of gallons of water are now being dedicated to fracking and are threatening the health and safety of vast water tables serving millions of people, animals and plants.  Egypt has threatened Ethiopia with war over its plans to build a dam on the Nile River.  Many expect the next wars to be fought over water.

  • “I was a stranger [the biblical term for immigrants and refugees], and you welcomed me.”

We are building fences on our southern border and militarizing it to keep the “strangers” out.  Children fleeing violence and fearing for their lives are being turned away.  Families are being broken up by detention and deportation.  Outspoken fears are rampant that those “illegals” will turn the U.S. into a Third World country.

  • “I was naked/poor, and you clothed me.”

Thousands of individuals and families overwhelm soup kitchens and shelters across the nation and shiver homeless on winter streets.  85 of the wealthiest people on Earth have more resources than 3.5 billion people – 1 out of every 2 people on the planet.  The gap between the wealthiest and the poor continues to grow….

  • “I was ill and you cared for me.”

People afraid for their own health want to close our borders so Ebola cannot enter into our country.  No pharmaceutical companies have developed treatments for Ebola or vaccines against it because it’s primarily an African disease.  Africans are poor.  Worrying about their diseases wouldn’t prove profitable.  And in the richest nation in the world, many still are fighting to prevent the poor from being covered by Obamacare – Sorry, Jesus: “We can’t afford to cover everybody!”

  • “I was in prison, and you visited me.”

The U.S. has the highest per capita rate of imprisonment among developed nations [1 out of every 100 adults – 2.2 Million].  It is common to move prisoners far from their families, making visits impossible.  A prison-industrial complex has emerged.

 The feast of Christ the King lays out the context for Advent, a season of renewal, expectation, longing and preparation for the coming of our redemption.  How do we imagine God coming into this scenario and responding to it? 

The two main readings for the feast of Christ the King of the Universe this year portrayed two historical answers to that question, answers we still hear echoed in our time. But at this stage of human awareness of our origins, the title of the feast itself, King of the Universe, seems to call us beyond those answers. 

Ezekiel’s prophetic answer [Ezekiel 34:11-17]:  Since the world’s shepherds were shepherding themselves instead of the sheep entrusted to them, God will come down and shepherd the sheep personally, caring for the lost and strayed and abused, destroying those who have made themselves fat and sleek.

This is the theocratic answer, the one the radicals of various religious traditions are ready to implement in a spirit of divine wrath.  Discussion, tolerance, and compromise are not acceptable answers.  Return to God’s ways is the only answer.  And they are prepared to enforce it.

Jesus’s Matthean answer:  There will be a final Judgment in the age to come and Christ the King will separate the sheep from the goats, sending the sheep to Paradise and the goats to eternal punishment.

This is the classic Christian answer.  Still, few any longer expect to see this Second Coming as portrayed in the scriptures; such an immense scene is beyond imagining.  For most the judgment is conceived as a personal experience individualized.

The Universe answer?  The feast these readings come from and which sets the context for Advent is the Feast of Christ, King of the Universe.  That calls to mind the Universe Story and the new cosmology that is emerging into our consciousness.  It assumes an initial great Flaring Forth or “Big Bang” and 13.8 Billion years of evolving realities leading toward this moment and pressing toward a seemingly limitless future.

Against this backdrop, how do we imagine God acting in response to what we see in our world today?  To the hungry and the fat and sleek, to the thirsty and the hoarders or destroyers, to the migrants/refugees and those who turn them away, to all the outcast and marginalized?

The law of evolution is described by Teilhard de Chardin as the Law of Complexity/Consciousness.  Throughout evolution, the power of Love has brought together “particles” or less complex wholes into larger, more complex unities and those unities into more and more complex systems.  As the complexities within a system keep growing, the system is overwhelmed and breaks down.  Out of that creative chaos, new higher-order systems can then organize.  This is the way consciousness emerged in evolutionary time, and human self-consciousness, and communities, tribes and nations.

Today there are signs all around us that the systems by which we organize human life are being overwhelmed by the complexities of our emerging reality. Everywhere there is more and more breakdown: changing climate and ecological destruction, social unrest over poverty and discrimination, oppressive efforts at suppression and explosions of violence, religious extremism, political polarization and deadlock.  How can this growing chaos give birth to creativity and a more complex and adequate way to live together on this planet?

To put that question into the language of the season, what is the Advent we need to pray for at this time?  Advent is a time of expectation and waiting for God’s emergence in this world to save it.  How should we imagine that divine emergence in our time?  What do we have to proclaim – any Good News?  What are we hoping and praying for this Advent?

Perhaps it is that we may have eyes to see the coming of God’s Spirit taking flesh in the breakdown of the inadequate and destructive systems of our world, the breakdown of the terrible solutions we have believed in and profited from.  From an evolutionary perspective, if we want a more just world, we must pray for the breakdown of the old and the graced chaos from which the new may emerge.

Perhaps it is that we may have eyes to see and courage to witness to God’s Spirit taking flesh in the seeds of a new global and compassionate consciousness, a new and life-giving universal and sustainable Earth community.

Perhaps it is that we may discover and take up joyfully our part in birthing God’s New Creation here, now, and into the evolving Universe Future.

Maranatha!  Come, Emerging God!  Come, Ever-Birthing Savior.



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    Fr. James Hug, S.J., is immediate past President of  the Center of Concern in Washington, D.C. and is now based in Adrian, MI.  He has a decades old relationship as priest and friend to NOVA.

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