The texts from the Roman Catholic Lectionary today invite contemplation of the challenge in following Jesus by speaking truth to power.
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| Prophet in place |
The use of fear to manipulate our decisions and actions remains a tool of oppression and control in our society. The passage from Jeremiah indicates he was destined to become a prophet.
* [1:5] Jeremiah was destined to become a prophet before his birth1
The Psalmist turns to a complaint contrasting God’s eternity with the brevity of human life.
* [Psalm 90] A communal lament that describes only in general terms the cause of the community’s distress. After confidently invoking God (Ps 90:1), the Psalm turns to a complaint contrasting God’s eternity with the brevity of human life (Ps 90:2–6) and sees in human suffering the punishment for sin (Ps 90:7–12). The Psalm concludes with a plea for God’s intervention (Ps 90:13–17).2
The Gospel from Mark presents the truth telling of John the Baptist in contrast to the weakness of Herod.
* [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).3
Andy Alexander, S.J. observes that we live in a nasty world today as well. The pressure to "fit in" with the predominant culture around us is very strong. It is not easy or simple to live, let alone witness to Gospel values today. We are bitterly divided on cultural issues, to such a degree that it is difficult to sort out which are my deepest values, based upon our faith. It can be difficult to hold onto a consistent ethic of life, which holds sacred the dignity of every human life, in the face of deep bigotry, racism, and even nationalism. Some life is too often seen as less valuable. It is difficult to imagine that our God is happy with how this world has turned out - the tremendous injustices everywhere, and the degradation of our planet in ways that are threatening human life all over the world.
It may sound overly simple, but the way of Jesus has always been our way. Developing an intimate relationship with Jesus draws us closer to him, especially to his way. The closer I grow in affection with Jesus, the better I I get at knowing the answer to the question, "What would Jesus do?" The close I grow in affection with him, the easier it is to instinctively know that the way I've been relating with the people closest to me isn't working out to be the way of Jesus. Stripping away the impatience, harshness, punishing and constant bickering, is the first step in living a life more in harmony with Jesus' way. I can only change of my heart begins to change. If I grow in gratitude for being a forgiven sinner myself, I can become softer, more compassionate and more loving at home. It is this "dying to self" that allows me to love those closest to me. It is the first step in allowing me to be better at loving the "neighbor" around me, with mercy and compassion, and self-sacrificing love. Then, the inner fire of anger at so many people, fear of so much, and conflict with those who have different ideas than mine, begins to change. Then, "What would Jesus do?" become a challenging question to ask in very concrete situations.4
Don Schwager quotes “The Weakness of the Tyrant and the Power of the Beheaded,” by John Chrysostom (347-407 AD).
"Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9)5
The Word Among Us Meditation on Mark 6:17-29 comments that John did not hesitate to speak truth to the powerful, even if it cost him his freedom and his life. But we sometimes forget that he was not a lone ranger preaching in the desert. Scripture tells us several times that John had gathered his own disciples. While in prison, John sent his disciples to Jesus to confirm that he was the Messiah (Matthew 11:2; Luke 7:18). At his death, John’s disciples came to take his body for burial (Mark 6:29). How they must have loved him! It’s likely that they also visited him in prison, encouraging him as he sat in his chains.
Of course, spiritual friendship is not one-way. Even as someone comforts you, your openness and faith can lift them up. You can support them in their time of need and rejoice with them in times of success.6
Friar Jude Winkler provides the backstory of Harod Antipas and family were not fervent converts but were prone to immorality. We learn to avoid foolish promises and to put people ahead of promises. Friar Jude refers to the multiple relics of the Head of John the Baptist.
Daniel P. Horan, OFM, speaks on how we can be manipulated by people who play on our fear in his address on Natural and Unnatural Fear Rational and Irrational Hope to the Oblate School of Theology's Summer Institute where he cites work by sociologist Barry Glassner, on “fear mongering”, who demonstrates in his book, The Culture of Fear, that it is our perception of danger that has increased, not the actual level of risk.
Glassner exposes the people and organizations that manipulate our perceptions and profit from our fears, including advocacy groups that raise money by exaggerating the prevalence of particular diseases and politicians who win elections by heightening concerns about crime, drug use, and terrorism.7
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| Poster summary |
At minute 49 Horan refers to Glazner on fear and three contributing factors in manipulation.8
Fr. Richard Rohr, OFM, explores that religion and astronomy have never been too far apart. Throughout time, humans have looked to the night sky for guidance and meaning. Dr. Barbara Holmes writes about the experience of enslaved Africans who were kidnapped from their homes and carried across the ocean. Their sense of reality was displaced, disordered, disrupted. And yet their connection to the cosmos endured. In studying the past, we are better equipped to move into the future. Holmes writes:
Interest in the historical retrieval of sub-Saharan African archaeo-astronomy is relatively recent. But there is evidence of scientific engagement on the African continent that may rival European probes of the cosmos. Whether this information can be recovered is not known at this time [2002], but initial findings are intriguing. Examples of cosmological artifacts have been found at many African sites, including Lake Turkana, the Sudan, Zimbabwe, Mali, and Burkina Faso. . . . The children of the African diaspora should know that their ancestors also looked up and considered the cosmos as an integral part of their lives.
In North America, cosmology played an important part in slave escapes to freedom. They knew that freedom was north, and they knew that the North Star (Polaris) could guide their feet. The North Star is located at the end of the Big Dipper. As slaves used hollowed-out gourds to dip water, they renamed the constellation “the drinking gourd” to match their own cultural understandings. However, many natural obstacles stood between the star and the land journey. After a few mishaps, members of the Underground Railroad began to send teachers south to teach the slaves the most advantageous route. . . .9
The texts today alert us to the challenge of living our Baptismal mission as prophet as we try to act as Jesus would in the face of powerful forces using fear to attempt to manipulate our understanding of the cry of the earth and the cry of the poor.
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