Loving Thy Neighbor

As I saw at a meeting of social justice-minded friends this evening, the public more easily understands the need to end gun violence and the killing of the children on the West Side of Chicago than they can understand the need to end abortions. Gun violence is demonstrated on the streets and on front page while abortion happens quietly behind closed doors. The only way we could achieve equal footing on the two issues would be to have the aborted fetuses left on the streets like these poor, innocent children who are shot in gang cross-fire, but that would just be too awful for the public to look at.

That said, fighting on the side of justice IS the right thing to do whether you are working to stop wars, stopping nuclear proliferation in to Iran, or trying to reduce or stop abortions in America. The issue(s) will never be black and white, always gray. No social justice cause is more important than another social justice cause. That's why God gave us all different gifts and passions because if we actually used all these gifts and passions then we'd be able to eradicate all of the injustices on earth (or so you would think).

Jesus wants us to love God, love neighbor, and love others as he has loved us. This is key because Jesus didn't say we were supposed to end abortion or end wars in our lifetime. He just wants us to be love in the world - - and by doing so - - end violence against God and against neighbor in the world in all its forms. This is what working for the Kingdom of God is all about.

The Wedding at Cana

As I was praying the Rosary today and was meditating on the Wedding at Cana and I had a symbolic realization about Jesus' actions I never thought of before. If you remember the story, Mary, Jesus, and his family are participating in the celebration at a local wedding and the host runs out of wine. So Mary takes Jesus aside and asks him to do something about it and Jesus' response is, "Woman, how does this concern me." We don't know what other conversation they shared or what expectations Mary had of Jesus, all we know is that Mary responded by telling the servants at the wedding to "Do whatever he tells you to do."

In this conversation, you can just feel the tension going on between the two of them. Oh to have been a fly on the wall! Is Mary annoyed with Jesus? Is she pushing Jesus to do a miracle? Does she know he can do miracles? Why is she choosing this circumstance for a miracle? Is she fed up with him at age 30 still living at home as a carpenter when she knows he is called by God to be so much more?

Whatever the case, I think there is something is something especially symbolic about what Jesus does after Mary's request. Jesus tells the servants to fill the ceremonial washing jars with water and brings the jars to the host to serve to the guests -- only to find that the water turns to wine -- and very good wine at that to the surprise of the hosts and the servants!

In my opinion, not only does this event symbolize the start of Jesus' ministry but it also symbolizes the end of the legalistic emphasis of the Jewish faith (e.g. ceremonial washings) and begins the sacrificial walk Jesus will make to his death on the cross, dying for our sins. Jesus turns the water into wine at Cana, and three years later, as the sacrifical lamb at the Last Supper, the wine at the Passover meal will symbolize his own blood.

So on the surface, while the miracle at Cana, looks initially like a gratuitous miracle, it is in fact a foreshadowing of what Jesus will accomplish with his ministry. He will chastise the Pharisees and Scribes for practicing their faith primary as obedience to the Law, then also open the hearts of his followers to live in the Spirit of their faith (e.g. the Beatitudes).

"Bubble Zone" inflated by political fear

I've been listening to the recent "bubble zone" debate in Chicago, related to restricting the movement of pro-life counselors and prayer teams around area abortion clinics, and I think what's been missed in all this debate is that the pro-life agenda in my experience isn't really about yelling at or harassing people at or outside abortion clinics. Unfortunately a few bad apples have ruined the perception of what ACTUALLY happens outside the clinics on behalf of the unborn.

People show up at these clinics to pray, sing, and council women because they love life, they love God, and they love babies. This isn't about hate and harassment. That is the frame that Planned Parenthood (and now the Chicago City Council) has put around the debate, but it's not true. Has anyone who's commented on this debate actually gone to an abortion clinic to observe what happens outside?

We live in a country unfortunately where fear tactics work. It worked during the Cold War, it worked after 911 and it works now as part of the abortion and free speech debate. Planned Parenthood is afraid of losing business, they are afraid of violence, and they are afraid of any inroads that the pro-life movement makes - - but the pro-life movement doesn't want to harm or kill anybody - - that's the whole paradox here. Pro-life means pro-life. The goal is to save lives. A couple of wackos shoot a doctor in Kansas or bomb an abortion clinic and now we have to assume that EVERY pro-life counselor or person holding a Rosary outside a clinic is some kind of terrorist.

The facts are that no one in Chicago has been physically assaulted or harmed outside an abortion clinic. Words have been exchanged, emotions have flared, by no one has been harmed. The facts are also that police regularly observe pro-lifers outside clinics in Chicago but have arrested or cited no one. So why do we need an ordinance to legally restrict behavior that the Chicago police have not even found to be problematic? No arrests have been made. No citations or warnings have been issued.

The reality is that it's a about fear and using the fear to move a legislative agenda that Planned Parenthood has talked the Mayor and the City Council into before it ever came to a vote (e.g. "Wouldn't it just be safer for all of us if we just passed this ordinance? The last thing we want is violence right? You know how unruly those pro-lifers are? Mr. Mayor of course your remember how embarassing the 1968 convention was for your father. The last thing we want is for that to happen to you, right?")

So yes, there will be a debate and legal challenge to this ordinance, and yes, that's important - - but the fact of the matter is that this ordinance cannot break the spirit of pro-life counselors and prayer groups. As Jesus said, "Perfect love casts out all fear." We still love babies, we still love the people who work at Planned Parenthood, we still love women who are struggling with an unwanted pregnancies, and we still love Eric Zorn, the Mayor, and the City Council.

Fear and fearful ordinances cannot break our spirit. We're going to keep on working on behalf of life because it's about building up the Kingdom of God not the kingdom of Chicago or Planned Parenthood. So you can call us yahoos, but we'll love you anyway. And our greatest hope is that someday people will see babies as the gift they are from God, not an inconvenience that should be squashed and swept under a rug at an abortion clinic. We are made by God to be creational beings, why does our society want to deny this gift?

Valor in the Line of Duty?

I was blessed with the opportunity to attend a Chicago City Council meeting today. The meeting began with Mayor Daley presenting awards of valor to a Chicago policeman and firemen for performing above and beyond the call in the line of duty, saving lives during particularly dangerous situations. I give thanks for the men and women who serve our City in this manner each day.

Later in the City Council meeting, however, demonstration of valor was replaced by fear when Chicago's aldermen voted 27-11 in favor of a "Disorderly Conduct" ordinance proposed by aldermen Tom Tunney and Vi Daley. The ordinance is meant to create a "safety bubble" around workers and clients at Chicago-area abortion clinics so that they are "protected" from pro-life prayer teams and counselors who try to engage them in conversation about life and choice when they enter or exit abortion clinics.

This ordinance clearly violates the first amendment rights of abortion counselors and prayer teams, but it also minimizes the valor of what these pro life activists are trying to do - - save lives! Like the policemen and firemen who were recognized at the top of the City Council meeting, these men and women are "peace officers" and "life savers."

Clearly the fear of having the difficult discussion about abortion in a public place, and the fear that these counselors and prayer teams are actually hurting Planned Parenthood's business is what has driven this ordinance to a vote today. And that is just plain sad. What if the same fear caused our police and firemen NOT to respond to a call in a dangerous situation or a bad neighborhood. Would we find those actions worthy of valor?

It is sad that this ordinance was passed by the City Council today, but it's even sadder that the valor of the "life-saving" efforts of the men and women who pray and council women considering abortion are not honored by our City, but instead are looked down upon and fearfully restricted by our government and powerful businesses lobbies like Planned Parenthood. If we don't look out for the least of our brothers and sisters in Chicago, who will? Abortion and the protection of abortion "rights" is not the answer. Love, mercy, compassion and valor in all its "life-saving" forms is the answer.

Please call Mayor Daley at 312.744.3300 and ask him to veto this ordinance so that it does not become law.

A Covenant Relationship

The use of the verb "to know" in Old Testament scripture has relevance to both the Sinai covenant--as well as the connotation of sexual intimacy in a marriage, according to biblical scholar Michael Coogan. On the one hand, the verb is as technical term used in ancient treaties for mutual recognition by both parties of their obligations to each other, and on the other hand is can demonstrate literally or metaphorically that the relationship between the two parties is one of love. This use of the verb, “to know” is used throughout the Bible, according to Coogan, from Deuteronomy 9.24 and 2 Samuel 7.20, to 1 Kings 5.1 where Hiram, the king of Tyre, “loves” David, the king of Israel who is his treaty partner.

The marriage covenant was another analogue used by the biblical writers to describe the relationship between Yahweh, the husband, and Israel, the wife. Thus, the use of the terms contract (berit), love, and knowledge all become interchangeable metaphors as if they were part of an Algebra equation. Love is a contract and a contract implies love. Love implies sexual knowledge of a spouse, and sexual knowledge implies love. A contract implies a sexual relationship and a sexual relationship implies a contract.

The sexual aspects of a covenant relationship are exemplified in prophetic works like Hosea where Yahweh knew Israel as a covenant partner (suzerain) or spouse. In Hosea 6.6 Yahweh complains about Israel’s failure to live up to its obligations, “I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.” Steadfast love translates as hesed, which is the mutual love of parties in a married relationship or treaty relationship. Thus, as a covenant relationship, Yahweh expected love and knowledge from Israel, and this love was enduring despite Israel’s repeated infidelities by worshiping other gods.

This metaphor of Yahweh having a marriage covenant with Israel is also illustrated in other sections of the Old Testament like Proverbs 2.17, Malachi 2.14, Jeremiah 2.2; 3.1-5, Isaiah 5.1-7; 62.5, and Ezekiel. In Ezekiel 16 and 23 the metaphor of Jerusalem as an unfaithful wife is illustrated, similar to how it is used in Hosea. “How sick is your heart, says the Lord God, that you did all these things, the deeds of a brazen whore; building your platform at the head of every street, and making your lofty place in every square!” (Ezekiel 16.30). The naming of Jerusalem as an unfaithful wife and whore reflects the patriarchal society in which women were property, and where violence against adulterous women was acceptable. Thus, Yahweh is jealous, possessive husband who sees Jerusalem as a wayward wife who must be punished. “I will satisfy my fury upon you, and my jealousy shall turn away from you; I will be calm, and will be angry no longer.” (Ezekiel 16.42).

In Amos 3.1-2, the prophet passes judgment on Israel in the name of Yahweh, saying, “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.” Yahweh knew Israel as a covenant partner and spouse (or suzerain), thus, Israel had a unique obligation to Yahweh, especially after being rescued from slavery in Egypt. The “love” relationship of this covenant is demonstrated in Deuteronomy 6.4 when the Moses says, “Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might. Keep these words that I am commanding you today in your heart. “

The meaning of this marriage covenant in Amos includes not only the obligation to love and worship Yahweh, but also to love of fellow Israelites. By breaking this primary covenant with God, the curses attached to the covenant will be executed, “Woe to those who are ease in Zion. And to those who feel secure on Mount Samaria … See, the Lord commands and the great house shall be shattered to bits, and the little house to pieces” (Amos 6.1, 6.11).

The Writings, Part 2

Wisdom Literature
This literature, written during the third millennium BCE, is concerned with the realities of human experience from the mundane to the sublime, and with the relationship between that experience and the divine.

One example of the genre of Wisdom literature is Proverbs. Proverbs are short sayings that express insight into ordinary life in human experience. Proverbs often reflect a kind of folk wisdom preserved in the royal courts. The story of the wronged courtier is common to this type of literature. Also, the Proverbs are often presented using a relational metaphor such as father/son, teacher/student, or master/apprentice.

The books of Proverbs, Job, and Ecclesiastes share a concern with the present and are largely focused on the human condition as it is actually experienced, though they rarely make explicit reference to the main events and personality of Israel’s history and ancestors, prophets, or kings. Much of the Wisdom literature in the Hebrew Bible is attributed to Solomon, just as many of the Psalms are attributed to David. This attribution to Solomon is supported by his reputation as an exceedingly wise ruler, as illustrated in the number of passages in 1 Kings which says, “He composed three thousand proverbs, and his songs numbered a thousand and five.”

The Writings, Part 1

In the Jewish tradition, the third part of the Bible is known as the "Writings." They include: Chronicles, Ruth, Psalms, Proverbs, Job, Ecclesiastes, Song of Solomon, 1-2 Maccabees, 4 Maccabees, Jonah, and Daniel.

Chronicles
Chronicles is an interpretive history of Israel with a broad chronological scope, extending from Adam to the Persian period. This work is the final book of the Hebrew Bible, though the Chronicler barely mentions the principal events described in the first five books of the Bible (nor the books of Joshua, Judges, and 1 Samuel).
Chronicles focuses almost exclusively on the kingdom of Judah from David to the fall of Jerusalem in 586 BCE. The principal source of Chronicles is Deuteronomistic History, especially 2 Samuel and 1-2 Kings, reflecting a common practice of the time for authors to use freely from another author's work. The Chronicler was also familiar with the Pentateuch as one of his sources, as well as some other biblical sources which no longer exist. In some cases, however, the Chronicler often provides details that are not found elsewhere in the Bible. In the whole, Chronicles is a truly independent work, not just a revision of existing Deuteronomistic History.
Chronicles was likely written in the late fifth or fourth century BCE, before Hellenization made an impact. Little direct evidence in the book enables scholars to determine the social and historical context of its author, or of the events that may have impacted.

The content of Chronicles begins first with a summary of ancestral genealogies, and then shifts to relay a narrative of David and his anointing as king of all Israel. The Chronicler consistently shows David in a positive light as King and presents the perspective that Israel was always a unified entity. Thus, the Chronicler uses a bit of a revisionist history, editing his sources to support his ideological perspective of a unified Israel. His overall perspective is that Israel was best led by pious rulers who were faithful to the commandments given by God through Moses and united in worship at the Temple in Jerusalem. He takes this approach to provide a compelling model for the restored community of his day.

The Psalms
The Book of Psalms is the longest Book in the Bible with 150 chapters and five parts. Scholars believe David wrote the first 72 chapters of the Psalms, and, though the remaining 78 are attributed to him, they were likely penned by different authors -- making the work an anthology. In this way, David is the presumed author of many of the Psalms just as Moses is presented as the author of Israel's legal tradition. In their content, the Psalms are also an affirmation of David's reputation as a poet and a musician as well as his origination of the Temple's elaborate system of worship.

In their approach, the Psalms use "parallelism" as their primary poetic device. This technique is a kind of thought rhyme in which an idea is developed through the use of repetition, synonyms, or opposites. As a whole, the Psalms have been classified into several different types:
Individual laments, Communal laments, Individual songs of trust, Individual songs of thanksgiving, Communal songs of thanksgiving, Hymns of divine kinship, Creation hymns, Hymns celebrating divine actions in Israel's history, Hymns concerning the renewal of Israel's covenant with God, Liturgies, Royal Psalms, Hymns concerning the Davidic covenant, Zion hymns, Pilgrimage hymns, Torah Psalms, and Wisdom Psalms.

For the most part, the Psalms are difficult to date and lack contextual specifics, which paradoxically is part of their broad appeal. They are concerned with the fundamental aspects of the human condition and can be appropriated to prayer at different times and circumstances.