A: 3rd Sunday of Lent A: Christmas A: Holy Family A: The Baptism of the Lord A: 23rd Sunday in Ordinary Time A: 3rd Sunday of Easter A: 4th Sunday of Easter A: 5th Sunday of Easter A: 21st Sunday in Ordinary Time A: 28th Sunday in Ordinary Time A: 29th Sunday in Ordinary Time A: 30th Sunday in Ordinary Time A: 31st Sunday in Ordinary Time A: 32nd Sunday in Ordinary Time A: 33rd Sunday in Ordinary Time A: 10th Sunday in Ordinary Time A: 11th Sunday in Ordinary Time A: 12th Sunday in Ordinary Time A: 13th Sunday in Ordinary Time A: 14th Sunday in Ordinary Time A: 17th Sunday in Ordinary Time A: 18th Sunday in Ordinary Time A: 19th Sunday in Ordinary Time A: 20th Sunday of Ordinary Time A: 22nd Sunday in Ordinary Time A: Pentecost A: The Most Holy Trinity A: The Most Holy Body and Blood of Christ A: 9th Sunday of Ordinary Time A: 6th Sunday in Ordinary Time A: 8th Sunday in Ordinary Time A: Palm Sunday A: Easter Sunday A: 6th Sunday of Easter A: Ascension of the Lord A: 16th Sunday in Ordinary Time A: 27th Sunday in Ordinary Time A: 15th Sunday in Ordinary Time A: 24th Sunday in Ordinary Time A: 25th Sunday in Ordinary Time A: 26th Sunday in Ordinary Time A: 1st Sunday of Advent A: 2nd Sunday of Easter A: 5th Sunday in Ordinary Time A: 1st Sunday of Lent A: 2nd Sunday of Lent A: The Solemnity of Christ the King A: 4th Sunday of Advent A: 3rd Sunday in Ordinary Time A: 4th Sunday in Ordinary Time A: 2nd Sunday of Advent A: 3rd Sunday of Advent A: 5th Sunday of Lent A: Epiphany A: 7th Sunday in Ordinary Time A: 4th Sunday of Lent A: 2nd Sunday in Ordinary Time

A: 4th Sunday in Ordinary Time

A Loophole in the Kingdom

January 30, 2005

Matthew 5:1-12a

W.C. Fields, the famous comedian from the first half of the 20th century, was known throughout the movie industry as an irreligious person.  He did not take much stock in churches or church practice.  It was therefore a surprise when an associate of his came across Fields reading the bible.  “Mr. Fields,” the man said,  “I never would have taken you to be a person of faith.”    “I’m not reading with devotion,” Fields responded.  “I’m looking for loopholes.”

W.C. Fields might have been interested in today’s gospel, because there is a loophole in it, an escape clause from which a number of us might benefit.  The gospel selection is from the beginning of Jesus’ famous sermon on the mount and it consists in the eight beatitudes.  These eight sayings by Jesus are widely recognized to be the heart of his teaching.  They have been called the Magna Charta or the Constitution of the kingdom of God, because they express both what the kingdom is and what must be done to be a part of it.

Each one of the beatitudes begins by describing a present quality or condition in us which will lead us to happiness and inclusion into the kingdom of God.  Most of the beatitudes point to a virtue, a good habit, which qualifies us to belong to the kingdom: blessed are the merciful, for they will receive mercy; blessed are the pure of heart, for they will see God; blessed are the peacemakers, for they will be called children of God.  These qualities of mercy, purity, peace characterize the kingdom and those who belong to it.

But one of the beatitudes is different—the fourth beatitude. The fourth beatitude does not begin with a present virtue or good habit but rather with a hope or desire: “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”  The fourth beatitude says that we are blessed if desire righteousness.  What is righteousness?  It is what God calls us to be.  It is the qualities that mark us for the kingdom.  It is, in fact, what the other beatitudes describe.  To be a person of mercy, of purity, of peace means that you are righteous.  The other beatitudes say we are blessed if we have these qualities, the fourth beatitude says we are blessed if we wish we had these qualities.  As such, this beatitude qualifies as a loophole, as an escape clause for us.  For it tells us even if we are not completely merciful or pure or peaceful, as long as we hunger and thirst for those virtues, we can still be included in the kingdom of God.

Now when we first hear of this fourth beatitude, it can cause concern.  We can question whether the high moral tone of the beatitudes is being undermined, whether we are dismissing our need to be righteous, merciful, peaceful and pure. I do not think we are. What motivates the fourth beatitude is not a disregard for righteousness, but a deep compassion on the part of God who recognizes how difficult it is to be good.

Most of us know who we should be and how we should live.  But many of us struggle to find the wisdom and the strength to be what God calls us to be.  We know that we should be merciful, forgiving those who hurt us. Yet time and again we cling to our anger, refusing to let go of our hurt, still longing to get even.  We know that we  should be peacemakers. Yet instead of taking steps to build harmony in our relationship we continue to explode with impatience and exasperation.  We know that we should be pure of heart. Yet our thoughts and our lifestyle are overcome with unwholesome desires that drag us down.  We know that we should be poor in spirit. But we cannot resist the temptation to throw our weight around, to promote our self-importance, to judge others because they are different.

When we recognize the ways in which we miss the mark, how we fail to become the people God calls us to be, then the fourth beatitude is our loophole, our escape clause from the legislation of the kingdom.  It tell us that even though we are not yet the merciful, peaceful, pure and loving people we should be, as long as we continue to desire, to hunger and thirst for that kind of righteousness, God will not abandon us.  God will still help us to grow and improve.

The fourth beatitude, then, is the beatitude for the imperfect disciple.  In the1970’s there was a popular poster which read, “Be patient. God is not finished with me yet.”  When we are not the people that we are called to be, the fourth beatitude gives us hope.  It tells us that if we continue to yearn for righteousness, if we continue to hunger and thirst to be a true disciple, God will work with us. God will make us more merciful, more peaceful, more pure, humble and loving.  As long as we continue to desire what God has called us to be, this beatitude promises that all is not lost. We can change, and someday our desire to be righteous will carry us into the kingdom of God.


Hungering for God’s Righteousness

February 3, 2008

Matthew 5:1-12a

The eight Beatitudes, which we have just heard in the gospel from Matthew, are some times called the Magna Carter of the Kingdom of God, the foundational principles of the gospel. One could give many homilies on each of them. But today we have time for only one homily. So let us pick one of these Beatitudes and look at it from a single perspective.

The beatitude I wish to consider is the fourth beatitude; “Blessed are those who hunger and thirst for righteousness for they shall be satisfied.” The first thing to notice about this beatitude is that it does not call us to an action but to a feeling, to a desire, to a hunger. It asks us to hunger for righteousness. Now what does it mean to hunger for righteousness? We should appreciate that the righteousness in question is not our righteousness but God’s righteousness, not our goodness but God’s goodness. Another word for righteousness is justice. So this beatitude tells us that we are blessed if we hunger for God’s righteousness, for God’s justice in our midst. It is becoming clearer what this beatitude means. We are called to yearn for the righteousness, the justice, and the goodness of God to be present in our world. We are called to hunger so that injustice, violence and hatred are eliminated. This beatitude is very similar to the petition in the Our Father, “thy Kingdom come, thy will be done on earth as it is in heaven.” We are called to yearn for the coming of God’s kingdom, to hunger and thirst that God’s righteousness and God’s justice cover the earth.

So far so good. But you say, “Isn’t it important that we not only hunger for God’s righteousness but work to produce it?” It certainly is. We are all called to act on behalf of God’s kingdom and there are several beatitudes that cover that responsibility: Blessed are the peacemakers; blessed are the merciful. But this beatitude recognizes that there are times where the injustice, the sinfulness, the evil that surrounds us, is of such a kind that we cannot even think of an action to undertake. Evil is bigger than us. No simple action on our part will deal with it. In those circumstances, where clear actions are not visible, we are called to feel the injustice, to hunger for God’s justice and God’s righteousness to come.

Common wisdom says, “If there is nothing you can do, just forget about it. If there is nothing you can do, don’t worry about it. Don’t feel anything.” This beatitude pulls in another direction. It says even in those circumstances when we cannot identify a specific action by which to build the kingdom, it is still valuable for us to hunger for that time when God’s righteousness and justice will be present.

This beatitude invites us into a compassion for the brokenness of the world. It invites us to feel the pain of those who suffer injustice, of those who undergo violence and evil. We are called to feel with them and to hunger for that time when the evil of our world will be removed.

This Wednesday, we begin the season of Lent and this beatitude could serve as a beneficial Lenten practice. What if we approached Lent in an effort to deepen our compassion for the brokenness of the world? What if we were called to feel more completely the incompleteness and the injustice and the violence that is around us. We can do this on a personal level. We can identify a brokenness, a dysfunction in our families, with which we have tried to deal unsuccessfully. And even in that lack of success, we can thirst that God’s righteousness might come. Thy kingdom come, thy will be done in my family.

We can also hunger on an international, worldwide level. What if we took up an article from the paper each day and prayed over it. Take for example, the terrible things that are happening in Kenya, hundreds of people being killed because of political instability and racial violence. I do not know what I can do to make that situation different, but I do know that I can deepen my compassion for those who feel that injustice and that violence. I can pray for the day when God’s justice will reign. Thy kingdom come, they will be done in Kenya.

Now as we try to deepen our thirst and hunger for God’s righteousness, let me warn you. God is perfectly capable of presenting to us with an action that we can do. God can lead us to a specific deed which can build God’s kingdom. If such an action emerges, we are obliged to follow it. But even when such a specific action is not apparent, it is still valuable to yearn for the kingdom, to pray for God’s righteousness. This is why Christ calls us to compassion over the brokenness of our world. This is why we are called blessed when we hunger for God’s righteousness, when we pray that God’s kingdom come!


How God Sees the World

January 30, 2011

Matthew 5:  1-12a

Every human group or organization tries to attract new members, and often in this effort they will employ a slogan or a motto that helps identify who they are and why people would want to join them. The Marines are good at this.  Over the last number of decades they have come up with a number of memorable slogans: “We’re looking for a few good men,”  or, more recently, “The Few. The Proud. The Marines.”  In these few words you can catch the sense of who the Marines are:  a select group (not everyone can join), a proud group, and a group committed to accomplishing things. Religious communities have also come up with slogans to attract members.  The Franciscans recently have adopted this one:  “Clothed in prayer, community, and service.”  You can see by this slogan that this is a faith community dedicated to shared living and the commitment to others.

It would be helpful to us to keep this idea of slogans or mottoes in mind as we hear today’s Gospel.  Because today’s Gospel is the beginning of Jesus’ great Sermon on the Mount. Matthew begins this sermon by giving us a series of sayings which summarize what Jesus’ mission is about and what those who might want to follow him should expect.

Now these sayings are not slogans. They are beatitudes.   But beatitudes and slogans share the ability in a few short words to nail down the heart of the matter and what is really important.  This is the way that the Beatitudes of Jesus have been seen throughout the centuries.  People as diverse as Francis of Assisi, Mahatma Gandhi, Leo Tolstoy and Dietrich Bonhoeffer have all understood the Beatitudes of Jesus as the central core of his teaching and the most important part of his message.

So what do the Beatitudes tell us.  They tell us how God sees the world.  God sees as blessed those who are poor.  God sees as valuable those who mourn, those who are lonely, those who are persecuted.  The Beatitudes reveal that God is committed to those who are in need and those who suffer.  It is because God is present to them, they are blessed. The Beatitudes do not say that it is a blessed or wonderful thing to be poor, or to be grieving, or to be persecuted.  They do assert that whenever any of these distressful things happen to us, God comes to us.  God is attracted to us because God knows our needs.  Because God is present in those distressful circumstances, those who are distressed are blessed.  If God is with them,  God will lead those who suffer to a better place: those who mourn will be comforted; those that are lowly will inherit the land; those who are poor or persecuted will rejoice in the kingdom.

So this is the God that the Beatitudes reveal to us:  a God who lifts up the lowly, who cares for the poor, who stands with the oppressed.  It is this vision of who God is that stands at the center of Jesus’ ministry and forms the heart of Jesus’ teaching.    There are two distinct and immediate consequences that flow from this God of the Beatitudes, two things which those who follow Christ must adopt:  hope and solidarity.  To  be a disciple of Jesus, we  must be a people of hope.  Because we know that when we are poor, when we are grieving, when we feel rejected or worthless or in need, God comes to us. We believe this because we know that God is close to those who are poor or in need.  We believe in a God who comes to us in our struggles, a God who is with us and leads us to a place of fullness and joy.  Those who follow Jesus must be people of hope because God cares for us in our need.

We must also be people of solidarity, solidarity with the poor and oppressed.  If God is close to those who struggle, if God is close to those who are persecuted or in need, we must act towards them in the same way.  We cannot worship God and ignore those for whom God cares.  We must as followers of Jesus be people who are committed to eliminating poverty and injustice and oppression because those are the very things that our God is also committed to eliminate.

The Beatitudes summarize what Jesus is about and who those who follow Jesus must be.  The Marines are looking for a few good men.  Jesus is looking for as many people as possible who will see the world as God sees it and therefore be people of hope and solidarity.


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