The Third Sunday in Ordinary Time (Year B) go to readings
Jonah 3:1-5, 10
Psalm 25:4-5, 6-7, 8-9
1st Corinthians 7:29-31
Mark 1:14-20

I have often spoken of my appreciation of Steven Covey’s book, “The Seven Habits of Highly Effective People,” and I have used his principles as examples. Today we have another one. It’s about urgency and importance. You can put them on a grid of four quadrants. The top row are high urgency things, and the bottom row are low urgent things. The left side are high importance things, and the right side are low importance things.

In the first quadrant, you have those things that are both urgent and important. Important deadlines. Things that have to be done as soon as reasonably possible, or bad things will happen if you don’t. At work, it’s putting out the fires. Down in the Quadrant 3, we have things that are high in urgency and low and importance. Things that seem like we have to do them right now, but really if we took a longer look, they’re not that important. They’re the annoying or procrastinating things that aren’t that important that get in the way of being more productive. You don’t want to be organizing your collection of trolls when you should be doing what your boss asked you to do. Over in quadrant 4, you have the things that are low in importance, and low in urgency. It doesn’t really matter much if they get done, and it doesn’t really matter when. For example, organizing your collection of trolls.

But the magic happens in Quadrant 2: This is the category of things that are high importance, but rarely get the attention they deserve because we’re too busy putting out the fires of Quadrant 1 stuff. Quadrant 2 is the stuff that we know we should invest time in. Preparing our investment portfolio. Reading the pile of books we mean to get to. Calling or visiting that friend that keeps coming to mind. Practicing our musical instrument or hobby. All those things that make our life richer, make our future more positive, builds relationships, and we keep putting it off because we’re too busy. So it either becomes urgent, and rushes into Quadrant 1, when we now have to take care of a long term project with insufficient time, or it gets puts down in Quadrant 4, where we just never get to it, and our life is less flourishing by its neglect.

Most of us put our religion, our relationship with God, building a habit of prayer, and getting to know our faith, out in quadrant 2. Yeah, I know it’s important, but I’ll have time to do that later when I’m not so busy with the stuff I need to do now. Our readings today, here at the beginning of the liturgical year, are to teach us to put our faith where it belongs: In quadrant 1. It’s important and urgent. It’s every day, every moment, every situation, every relationship. It’s everything.

Last week we saw in the Gospel of John, Andrew and another disciple, possibly John, have their first encounter with Jesus, after they were directed to him by John the Baptist. Then Andrew introduced his brother Peter to Jesus. This week we have the Gospel of Mark, and we have a different version of the story. Jesus is walking along the shore, and happens to see Peter and Andrew, and simply says, “Follow me,” and they immediately go. Then John and James, who leave their nets and their father, follow also. No long intro, no discourse. Call and response.

We might take issue with these two gospel versions of Jesus gathering his disciples. Which one is right? The Gospel of John or the Gospel of Mark? Notice that in John, John the Baptist is there pointing out Jesus, and the disciples spend an evening talking with him. Here in the beginning of our reading from Mark, it starts out, “After John had been arrested.” So this is clearly a later event. And perhaps that’s why the disciples leave so quickly: they’ve been prepared, their hearts have been set on fire with the hope of encountering Jesus again, and when he calls them, they jump at the invitation.

His invitation to these fishermen, that Jesus will make them “Fishers of men” is not just a neat play on words. It’s also fulfillment of prophecy. The prophet Jeremiah taught the Israelites to look forward to a new exodus which would eclipse the original exodus in its significance. And this exodus will be the restoration of Israel when he calls them and they all come streaming back from all the nations of the world. The kingdom of the northern tribes of Israel had been conquered and scattered by the great enemy to the northeast, the Assyrian Empire, in the 7^th century BC, because of the northern kingdom’s corruption and other sins against God. Jeremiah says, “Therefore, behold, the days are coming, says the LORD, when it shall no longer be said, `As the LORD lives who brought up the people of Israel out of the land of Egypt,’ but `As the LORD lives who brought up the people of Israel out of the north country and out of all the countries where he had driven them.’ For I will bring them back to their own land which I gave to their fathers. Behold, I am sending for many fishers, says the LORD, and they shall catch them…”

Also, there’s another prophecy in play, from the book of Daniel. The Babylonian king Nebuchadnezzar received an image in a dream of a large statue of different materials, gold, iron, and clay, which Daniel, an Israelite slave in the king’s court, interpreted for him to mean that there would be a succession of kingdoms: The Babylonian Empire, the Median/Persian Empire, Greek Empire, and the Roman Empire. Then in the dream a stone falls from heaven onto the statue, and the statue crumbles, and the stone grows to become a great mountain. And this is the kingdom of God. This prophecy from Daniel was popular among the Jews of Jesus’ time. So when Jesus comes on the scene saying, “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the good news,” and “Follow me, and I will make you fishers of men,” it caused quite a stir in Israel.

Our first reading, about Jonah, has this same urgent call as our gospel. Jonah, much to his dislike, was called by God to minister to the capital city of that same pagan empire: the Assyrians, that had attacked and destroyed the northern tribes of Israel. Jonah had already tried fleeing to the other end of the world. That’s when the storm caused Jonah to be thrown overboard where he was eaten by a fish, and three days later found himself alive, back where he started, like Groundhog Day, with the firm order from God to go to Nineveh. So he did. He proclaimed the message God gave him: “Forty days more and Nineveh shall be destroyed.” It seems like Jonah didn’t really want Nineveh to be saved, and said no more than he had to, in the hopes that God would destroy this enemy city. But Nineveh was saved. They repented of their evil, petitioned the God of Israel, not even their own God, to spare them, and God did so. Again, we might balk at how the scripture states it: “God saw by their actions how they turned from their evil way, he repented of the evil that he had threatened to do to them.” First, how can God repent, and second, why would he have threatened evil? Well first, the implied fuller message to Nineveh was “If Nineveh doesn’t repent within 40 days, it will be destroyed.” So since Nineveh repented, God’s ultimatum was satisfied, and he didn’t have to carry through with his sentence. That’s not a change in God. And second, in ancient Hebrew, there was no word for suffering. So all the related words were communicated by the same term: suffering, evil, misery, distress, etc. So it’s not that God was threatening to do evil, but that he was threatening them with the suffering for their sin. An interesting observation is that Nineveh repented at the preaching of the prophet, and they were saved. Israel did not repent, and God used Assyria to punish them.

In our second reading, the urgency of the Christian life reaches its highest pitch. Saint Paul writes, “I tell you, brothers and sisters, the time is running out…For the world in its present form is passing away.” And he tells them, live in this world, but detached from it. Be ready to sacrifice all for God when he calls, that’s our first priority. Love your wife, your home, your job, your life in the world, but love God more and be ready. Whatever you’re going through, grieving, rejoicing, whatever you’re doing, buying, selling… this is like a description of the people of Noah’s day, who were doing all the everyday “important” things, instead of listening to Noah and preparing for the flood.

And lastly, our psalm connects with an important part of this weekend. “Your ways, O LORD, make known to me; teach me your paths; Guide me in your truth and teach me.” Saturday evening our students in 8^th grade entered into the last stage before receiving the Sacrament of Confirmation. This is the sacrament giving us the grace of witnessing to the world as a Christian, responsible for our actions, for our habits and lifestyle, for our example to others, for our salvation. They leave the school of childhood formation in the faith, and take their place among the ranks of Christians who must know their faith and live it out in a world that might be opposed to us on important, life-or-death matters. Hopefully by this point they have a discipline of daily prayer, of growing in relationship with our Lord and with the Blessed Mother, and they have a firm foundational understanding of our faith on which to build their character and their future faith development. We pray for them, as we pray for the whole world, that we may urgently serve our Lord in His truth, love, and mercy.

The Epiphany of the Lord (go to readings)
Isaiah 60:1-6
Psalm 72:1-2, 7-8, 10-11, 12-13
Ephesians 3:2-3A, 5-6
Matthew 2:1–12

[In the United States, the Solemnity of the Epiphany is moved from its traditional date of January 6 (the Twelfth Day of Christmas) to the Sunday between Jan. 2 and Jan. 8].

“Epiphany” is from Greek, epi- meaning “on or upon,” and -phany meaning to shine. So, on the feast day of Epiphany we celebrate the shining, or revelation, of the divine light of Jesus onto the world.

So first, let’s talk about the magi. The word magi is related to our word magic or magician. Originally a magi was like a philosopher-scientist, who studied the the truths of the world, so someone who studied philosophy, metaphysics, astronomy, astrology, biology, theology, perhaps even psychology, at least as these fields of knowledge existed at the time, and were far more overlapping and less separated than they are now. Such wisemen were often part of a royal court as advisers. So these magi arrive, carrying gifts. The important thing is that they were from the east; they were not Israelite, they were pagan wisemen. Ancient Roman and other pagan historians at the time make mention that not only Israel, but many pagan nations also, were expecting a great, wise, and glorious king to rise up in Israel.

And that ties in our first reading, from the Old Testament prophet Isaiah. This prophecy of hope and glory, given at a time of suffering after the return from the Exile, when Israel seemed to have neither hope nor glory, tells of a future day when all the kingdoms of the world would come flowing toward Jerusalem, as the whole world worshiped the one true God, present and worshiped in the Temple of Israel. They would bring their riches into Jerusalem which would be the center of human civilization in every aspect. Jerusalem would be a beacon of light drawing all the world by its glory. Not only that, it says, “they all gather and come to you: your sons come from afar, and your daughters in the arms of their nurses.” So there’s also the Israelite dream of the restoration, the re-gathering of the twelve tribes of Israel. And particularly interesting for todays’ feast, Isaiah says, “Nations shall walk by your light, and kings by your shining radiance… they all gather and come to you… bearing gold and frankincense and proclaiming the praises of the LORD.”

A quick look at the Responsorial Psalm refines this image. This psalm is titled, “Of Solomon,” but it doesn’t mean it was written by Solomon, but written by David about his son Solomon, the royal Son of David who was a great king renowned for his incredible wisdom, at least at the beginning of his reign. This was the high point of Israel’s monarchy, an international kingdom of great justice and flourishing. And in this psalm, David makes a similar prophecy: “The kings of Tarshish and the Isles shall offer gifts; the kings of Arabia and Seba shall bring tribute. All kings shall pay him homage, all nations shall serve him.” We might remember that the great and wise queen of Sheba, the Queen of the South, had come to meet with Solomon, and gave a wealth of gifts in honor of his unprecedented wisdom. And going back to our gospel reading, there is something greater than Solomon here. But our first reading and psalm today help to explain why the gospel reading says “magi,” and yet we sing about “We three kings.” Also, the bible doesn’t say that there were only three; just that there were three gifts. There could have been many magi in the caravan, some could have been women. But we traditionally have three wise men because there were three gifts named, combined with the prophecies we heard of kings bearing gifts.

Ok. So let’s now look at Herod, in our gospel. Herod was placed in power over Israel by the Romans, with the simple task of keeping the Israelites in line. Herod was not an Israelite but was from a nearby kingdom. He was quite wicked, and very insecure…a dangerous combination in a despotic leader. Historians tell us that Herod had his own wife and some of his children killed on suspicion that they were plotting against him. So when the magi show up asking “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage,” it says, “When King Herod heard this, he was greatly troubled, and all Jerusalem with him.” Jerusalem, or by extension, all of Israel, knew that if Herod’s panic and paranoia were enflamed, it could only bring something very bad.

Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering. As it turned out, it brought the Slaughter of the Innocents, so they were right to be troubled. The sad irony is that Herod had no true reason to fear. Jesus wasn’t coming as a rival, to displace him. If Herod had embraced Jesus as Messiah and Lord, Herod could have been a great king, an instrument of the Most High God, to be a king of mercy, justice, and peace, and have a reign that was secure and stable. But instead, Herod gave in to his fear and pride. The dark side.

So let’s wrap this up with a nice little bow. Three closing thoughts.

First, the particular gifts that the magi brought: why gold, frankincense, and myrrh? Well, we saw in our first reading that gold and frankincense were among the gifts and treasures the kings would bring to Jerusalem. But more interestingly, the only other place that all three gifts are mentioned are in the Song of Songs, and they are mentioned at least loosely in connection with preparing for a wedding. We’ve talked many times about Christ coming as the Bridegroom to consummate a new and everlasting nuptial covenant; and it would embrace all nations, because Israel had been dispersed throughout all the nations, so to re-gather Israel, the new covenant would have to include all the nations. Not only that, but Jesus in his own person is the wedding of divinity and humanity.

Another aspect of these three gifts is that they may make reference to the three-fold office of Christ, anointed to be priest, prophet, and king. Obviously the gold corresponded to his royal majesty. Frankincense is a kind of incense, which is used in the liturgy of worship, denoting Jesus as the True High Priest. And the myrrh was for his anointing as a prophet of God’s truth, and, perhaps also an indication that, like so many prophets before, that as the perfect prophet of God’s word, it would inevitably lead to his death, and myrrh was among the traditional oils used in preparing the body for burial.

So second closing point: Jerusalem was often referred to by the prophets as the “virgin daughter Zion,” the beautiful virgin of God, raised, cared for, and protected by God (and in a different aspect in some prophecies, a virgin courted by God to be His Holy Bride…). And also, Jerusalem was considered to be the mother-city of the people of God, especially with the Ark in the Temple, where God was present with His people. We mentioned on the day we remembered the Slaughter of the Innocents (the Monday after Christmas) the prophecy of Rachel crying out from Ramah that her children were no more. Rachel was the wife of (Jacob) Israel, and in Israelite tradition she had a sort of maternal intercessory role for her descendants, her children (hmm… a maternal intercessory role…). In the Gospel reading for the Slaughter of the Innocents, Matthew is quoting Jeremiah’s image of despair as the inhabitants of Jerusalem were taken into exile. So there’s a connection in Israelite conscience of the maternity of Rachel and the maternity of Jerusalem. That’s where we get the word “metropolis”: mother city. Recall the quote from above, where Jerusalem rejoices at her sons and daughters gathering and returning to her.

So Jerusalem is both a virgin and a mother. Where else do we have a reference to a virgin mother, I wonder? Who, in today’s Gospel reading, may have been “radiant at what you see… as caravans of camels come to you bearing gold and frankincense, and proclaiming the praises of the LORD”? The magi-kings didn’t present their gifts when they got to virgin mother Jerusalem, but when, “on entering the house they saw the child with Mary his mother”: the “blessed virgin mother,” as the Church (the new people of God, of every nation) will call her for all generations. The magi came to Mary, and did homage to Jesus. An unexpected fulfillment of our first reading: they came to the virgin mother of the presence of God—but it wasn’t Jerusalem, it was Mary— and they paid homage to God with gifts.

This conflation of images for Jerusalem as holy city, virgin, bride, and mother, may help explain why the Book of Revelation seems to conflate Mary with the Church, and the Church with the Bride of the Lamb, and the Bride with the holy city of the New Jerusalem, and why the readings for some of Mary’s feast days prophetically celebrate the glory of Jerusalem. This dual symbol of virgin-mother may also help explain how Mary can be both the Mother of Jesus and the image of the New Eve, the bride of the New Adam. It can seem a little weird, but that’s mystical theology for you.

And our last point… the magi received a message in a dream not to return to Herod, and returned to their country by a different way. That’s our reality here and now: To follow the light of Jesus, to seek Jesus, to offer all our treasures and gits before him at his disposal, for his glory. And then after this divine encounter, we are to return to our world different, not in the way we came, but by the way he leads us afterward. We just had this beautiful experience at the end of 2020 of seeing the Christmas Star, the Star of Bethlehem. Maybe it was supposed to be more to us than, wow, this hasn’t happened in 800 years, and how weird is it that it happened at the end of 2020? Maybe it was, HEY! Seek Jesus! Find him! And guide your life by his light! Seek him in the holy scriptures, seek him in the holy sacraments, seek him in his presence within you, and in your neighbor. Seek him. Know him. Love him. Serve him.

33rd Sunday in Ordinary Time (Year A) (go to readings)
Proverbs 31:10-13, 19-20, 30-31
Psalm 128:1-2, 3, 4-5
1st Thessalonians 5:1-6
Matthew 25:14-30

Our readings today beautifully tie together two themes: First, the theme we talked about last weekend and throughout the daily Masses this week about personal virtue and holiness. And second, the theme we always get as we approach the end of the liturgical year: the theme of the end times and the divine wisdom to always be prepared for its unexpected coming. Next Sunday is the feast of Christ the King of the Universe, which is the last Sunday of the liturgical year, before we begin the new year again with Advent.

Normally our parish hosts a Holy Hour of Eucharistic Adoration, followed by a spaghetti dinner, for our candidates for Confirmation. This year we have decided not to have the spaghetti dinner, but we will still be offering our Christ the King holy hour at 4:00 p.m. this upcoming Sunday.

The key to our parable is the praise given to the first and second servants: “‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.” First, this clues us in that we’re not talking about an ordinary master, but a special master. Second, the reward for being a virtuous servant is twofold: trust with greater responsibilities, and sharing in the master’s own joy. This gives us an indication that Jesus is talking not about an earthly master, but about God, and the reward for virtuously using your talents (or blessings) is that you receive more. And third, you are rewarded by sharing in heavenly joy, if you are found being virtuous whenever the master might return.

Then we get to the third servant. So first, this servant insults the master to his face, calling him a thief, harvesting where he did not plant, and gathering where he did not scatter. Then he uses that as his excuse for having no fruit for what he was entrusted with. The clear expectation of the master wasn’t that he wanted back what he gave, but that he wanted the servant to use it wisely. As Saint Jerome says, he offered excuses for his sin, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, on the contrary, insults the master, and implies that he did so rightly, because it was the master’s fault in being so demanding.

The commentary in the New American Bible provides an explanation of the allegory. The Master going on a journey represents Jesus, and his journey is the Ascension. The talents represent the blessings which God has bestowed on each of us. The Master’s return represents Jesus’ Second Coming, and the Master’s dialogue with the servants represents the reckoning of Judgment Day. The parable teaches us that God will hold us accountable for what we have done—and what we have failed to do — with the gifts and opportunities presented to us. Our reward will depend on how we have developed and used our gifts to their fullest advantage. I’m reminded of another of Jesus’ sayings: that the one who tries to save his life will lose it—that’s the third servant who doesn’t want to risk anything, but just hides the unopened gift—but the one who loses his life will save it—that’s the first two servants, who hand over their gifts as an investment for the greatest good.

My hero of this story is the second servant, which is the character most applicable to most of us. He’s not envious of the first servant, wasting time comparing himself with his co-worker who is literally “more talented.” He doesn’t complain that he only got two talents.  He just gets to work and does what he can with what he has. In the end, his diligence receives the same reward as the first: to share in the master’s joy. It’s a message to all of us to focus on the duties of our state of life: focus on doing the small things of our lives with great love and great faithfulness.

That’s the image we have described in our first reading from Proverbs 31: The Poem of the Woman of Worth. It’s really unfortunate that we only have snippets of this description, and you really should read the whole little chapter. And while this is clearly and beautifully describing a woman of great virtue, it’s also a personification of Wisdom, whose attributes have been praised as Lady Wisdom (the feminine Greek word, “Sophia,”) throughout the book of Proverbs. While some might say it’s just an obsolete image of the virtuous woman in the time of ancient Jerusalem, the important thing is the image of the virtues she displays, and the blessings that her virtue brings, which are timeless.  

On this online version, I decided to include the entire poem here. One of the special things about this poem is that in the original Hebrew, the Hebrew alphabet is given by the first letter of each sentence! The parts that are in the liturgical reading are in bold-face (where the translation in the NAB is different than the liturgical reading, I used the liturgical reading).

When one finds a worthy wife,
her value is far beyond pearls.
Her husband, entrusting his heart to her,
has an unfailing prize.
She brings him good, and not evil,
all the days of her life.
She obtains wool and flax
and works with loving hands.
Like a merchant fleet,
she secures her provisions from afar.
She rises while it is still night,
and distributes food to her household,
a portion to her maidservants.
She picks out a field and acquires it;
from her earnings she plants a vineyard.
She girds herself with strength;
she exerts her arms with vigor.
She enjoys the profit from her dealings;
her lamp is never extinguished at night.
She puts her hands to the distaff,
and her fingers ply the spindle.
She reaches out her hands to the poor,
and extends her arms to the needy.
She is not concerned for her household when it snows—
all her charges are doubly clothed.
She makes her own coverlets;
fine linen and purple are her clothing.
Her husband is prominent at the city gates
as he sits with the elders of the land.
She makes garments and sells them,
and stocks the merchants with belts.
She is clothed with strength and dignity,
and laughs at the days to come.
She opens her mouth in wisdom;
kindly instruction is on her tongue.
She watches over the affairs of her household,
and does not eat the bread of idleness.
Her children rise up and call her blessed;
her husband, too, praises her:
“Many are the women of proven worth,
but you have excelled them all.”
Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
Give her a reward for her labors,
and let her works praise her at the city gates.

The first word, the kind of lead term here, is the Hebrew word hayil. Hayil means strong or capable. We might say she’s independent and well-skilled in her work, whatever her work may be. She doesn’t loaf around, gossiping, she doesn’t slack off and do the minimum, with sloppiness and carelessness.

The second virtue is that she is faithful: “the heart of her husband trusts in her.” So, they are a strong team. Again, she’s not gossiping about him, she’s honest and faithful. They depend on each other, and work with love and devotion to build each other up, including in how they speak of one another to others.

The next characteristic is the one that links with the parable, that she is diligent. She’s hard-working. She “seeks wool and flax”, she “works with willing hands”, she “puts her hand to the distaff”, in other words she’s not idle. In ancient Israel, women worked very, very hard. They worked primarily in the domestic sphere, but that didn’t mean that they didn’t have an important role. She’s managing the home resources, she’s making quality clothing so her family is dressed well, and warm, and this represents them, and her, honorably and well.

Another virtue, the fifth one here, is generosity. “She reaches out her hands to the poor and extends her arms to the needy.” With her virtue and industriousness, and that of her husband, thanks to the efficient running of the household, they can generously give to the poor who ask for alms.

And then lastly, it says, “Charm is deceptive and beauty fleeting; the woman who fears the LORD is to be praised. Give her a reward for her labors, and let her works praise her at the city gates.” So her faith and her holiness are the engine that drives her virtue, and her virtue, as well as her reputation for the quality of her work, and her generosity, and the praise from her family, earn her the respect and praise of the people of the city.

You can imagine why this scripture has been so appreciated over the centuries. While the secular society is praising the exploits of heroes and superstars, here we have the more noble praise of an unsung hero, the beautifully holy ordinary person.

The second reading, finishes out our series of readings from Paul’s first letter to the Thessalonians. But here’s where we get the other half of our theme for today: “…You yourselves know very well that the day of the Lord will come like a thief at night. When people are saying, ‘Peace and security,’ then sudden disaster comes upon them… We are not of the night or of darkness. Therefore, let us not sleep as the rest do, but let us stay alert and sober.” In our gospel reading on Friday, Jesus reminded us that in the days of Noah, and the days of Lot, people were just going about the hustle and bustle of everyday life, right up to the sudden catastrophe, that they should have seen coming. Here, Paul, like Jesus, is reminding us that the master will return at an unknown time, and suddenly, and we best have our lamps lit and ready, with virtue and the fruits of virtue, at all times. A while ago we talked about the Latin phrase, “memento mori,” remember death. And we remember by living in such a manner that we’re always ready, with a pure conscience, with faith and virtue, and a generous life.

That was the end of the homily. But I want to connect that with some recent thoughts that God has been giving me to roll around in my brain. You know how I love conceptual connections!

In last week’s homily, we talked about the material offered by Dr. Andrew Jones, and the Catholic view of society being more the image of a family (albeit, with its difficulties), with relationships based on charity and virtue, rather than the image of constant conflict held in check by a leviathan authority of policy and enforcement. I appreciate all the positive responses that homily received. Dr. Jones went on to develop that idea that the improvement of society lies not in better laws, better politics (which, again, in the Catholic worldview, is impossibly bad, because you can’t sufficiently legislate people to be good except by narrower and narrower legislative restriction of freedom, and because the use of political compulsion is by nature a failure of personal charity and virtue), but rather the development of individual responsibility, character, and virtue. It’s odd to imagine a society growing in holiness, but if the people who make up the society are intentional about growing in holiness, that’s what society is.

Then I ran across this video from Dennis Prager (with Jordan Peterson, who I admire). Now I agree with a lot of what Prager says in the 2nd half of the video, but he’s much too partisan for me to share in good conscience. Because my goal is the hope of reconciliation, or at least civility, of right and left, as well as merging the best of both (and the vices of neither), into an even better option. Here’s the video, and you’ll see why I found it interesting (and possibly why I found it imprudent to post without such a disclaimer):

And I was thinking about, wow, that matches up really well with my previous homily. And I kept thinking about that analysis. Now I do disagree that the left en masse excuse themselves from personal improvement by waving the flags of societal improvement, and that the right is the opposite. Both do both, although generally there seems to be some truth to what he says. And as I was thinking about that, and talking it over, I got ready for the next daily reading homily, which was from St. Paul’s letter to Titus (2:1-7):

Beloved:
You must say what is consistent with sound doctrine,
namely, that older men should be temperate, dignified,
self-controlled, sound in faith, love, and endurance.
Similarly, older women should be reverent in their behavior,
not slanderers, not addicted to drink,
teaching what is good, so that they may train younger women
to love their husbands and children,
to be self-controlled, chaste, good homemakers,
under the control of their husbands,
so that the word of God may not be discredited.
Urge the younger men, similarly, to control themselves,
showing yourself as a model of good deeds in every respect…

There you see exactly what Dennis Prager and Andrew Jones have been talking about! Yes, of course, we have to publicly and collectively advocate for correcting the societal problems, such as abortion, political corruption, prejudice, etc. But the real key is personal virtue. And I say “virtue” instead of “values” because values are personal and subjective, while virtues are objective and objectively good (there’s probably a whole lot more to write on that!). Your *values* should be *virtuous*.

I think back to the message that Abby Johnson gave (quite passionately) here in Lancaster a few years ago: not just to end abortion, but to make it unthinkable. We’re not going to end abortion by making it illegal; we’re only going to end it by changing the people (and their situations) of those who would seek one. The changing of hearts is the key, not the changing of laws. Of course, good laws and public policy do help. If pregnancy centers who provide support for women and families in crisis pregnancies got as much (or more) government and donated resources as abortion providers got, that would go a long way not only to ending abortion, but also to providing for the needs of the poor and vulnerable, and everybody wins (except the abortion providers).

I would also posit that the right is guilty a bit about what Dr. Prager accuses the left of: putting too much emphasis on societal systems, problems, and corrections (fixing the errors of others), while arguing, defending, and reacting to others with a scandalizing lack of virtue, particularly for a Christian advocating for the need for a more virtuously correct society. I see Christians being more enthusiastically Republican than Christian. I would include in this spreading unfounded insults, conspiracy theories, and other accusations and/or logical fallacies, that by reason one should not go so far as to assert. I have attempted to address some of these unvirtuous displays by conservatives, to have their vitriol turned on me. Of course that doesn’t affect me, because I don’t care what they think about me. But it does affect me in that they continue to negatively affect the public reputation and character of the same labels–such as Catholic, conservative, and even clergy–that fit me as well.

And so my battle cry is bolstered mightily by these recent reflections and insights into the Catholic worldview and virtue: Take part in the social-political arena, but do so as a Catholic, meaning, acting with Catholic virtues, reason, and charity (or if you’re not Catholic, at least do so virtuously). We can’t win the battles and lose our souls. That hearkens back even to the few homilies before this, in talking about rendering unto God what is of God, putting God first, and being society’s good servant by being God’s first.

God bless you!