The texts from the Roman Catholic Lectionary today resonate with the contemplation we need today about our response to our civil duty especially around voting.
render to Caesar
The reading from the Book of the Prophet Isaiah describes the pagan ruler of Babylon, Cyrus, as God’s Instrument.
* [45:1] Anointed: in Hebrew, mashiah, from which the word “Messiah” is derived; from its Greek translation, Christos, we have the title “Christ.” Applied to kings, “anointed” originally referred only to those of Israel, but it is here given to Cyrus because he is the agent of the Lord.1
Psalm 96 offers praise to God Who comes in judgement.
* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33.2
The reading from the First Letter to the Thessalonians praises their Faith and example.
* [1:3] Faith…love…hope: this, along with 1 Thes 5:8, is the earliest mention in Christian literature of the three “theological virtues” (see 1 Cor 13:13). The order here stresses eschatological hope, in line with the letter’s emphasis on the Lord’s second, triumphal coming, or parousia (1 Thes 1:10; 2:12, 19; 3:13; 4:13–5:11; 5:23).3
In the Gospel of Matthew, Jesus shows cleverness in answering a question about paying taxes.
* [22:21] Caesar’s: the emperor Tiberius (A.D. 14–37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar’s should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf. Mt 21:41, 43.4
Luis Rodriguez, S.J. comments it was the second part of Jesus’ answer that makes people balk: give to God what belongs to God.
An interesting detail in the first part of the answer is the fact that Jesus’ reply is prompted by the emperor’s image being carved in the coin. If we recall the creation narrative, we are reminded that God created man in the image of himself, in the image of God he created him [Gen. 1: 26]. We are reminded that we bear God’s image in ourselves. If we bear God’s image, we belong to God and we must give back to God what belongs to God. We are called to return ourselves to God, whose image we bear, and to help others to return themselves to God, whose image and inscription they also bear.5
Lisa Samra shares that whether it is caring for a relative, helping a neighbor, or volunteering your time, be encouraged as you do the work God has called you to do. Your labor can be a powerful testimony of faith, hope, and love.
Lord, may I this day have eyes to see others’ needs, direction from You on any ways I might help, and the Spirit’s power to obey. May I live out the faith, love, and hope You’ve given to me.6
Don Schwager quotes “Put off the earthly image and put on the heavenly one,” by Origen of Alexandria (185-254 AD).
"Some people think that the Savior spoke on a single level when he said, 'Give to Caesar what belongs to Caesar' - that is, 'pay the tax that you owe.' Who among us disagrees about paying taxes to Caesar? The passage therefore has a mystical and secret meaning. There are two images in humanity. One he received from God when he was made, in the beginning, as Scripture says in the book of Genesis, 'according to the image and likeness of God' (Genesis 1:27). The other image is of the earth (1 Corinthians 15:49). Man received this second image later. He was expelled from Paradise because of disobedience and sin after the 'prince of this world' (John 12:31) had tempted him with his enticements. Just as the coin, or denarius, has an image of the emperor of this world, so he who does the works of 'the ruler of the darkness' (Ephesians 6:12) bears the image of him whose works he does. Jesus commanded that that image should be handed over and thrown away from our face. He wills us to take on that image, according to which we were made from the beginning, according to God's likeness. It then happens that we give 'to Caesar what belongs to Caesar, and to God what is God's.' Jesus said, 'Show me a coin.' For 'coin,' Matthew wrote 'denarius' ( Matthew 22:19). When Jesus had taken it, he said, 'Whose inscription does it have?' They answered and said, 'Caesar's.' And he said to them in turn, 'Give to Caesar what is Caesar's, and to God what is God's.'" (excerpt from HOMILY ON THE GOSPEL OF LUKE 39.4-6)7
The Word Among Us Meditation on Matthew 22:15-21 notes that we are all susceptible to hypocrisy—it’s one of those unfortunate consequences of our fallen human nature.
It can be a painful process to search our consciences and discover ways in which our actions aren’t lining up with our beliefs. But the Lord understands our struggles and will forgive us and help us to change. Best of all, the more we are able to authentically live out our Christian beliefs, the more we can become living witnesses to Jesus—and the kingdom he has ushered in. “Jesus, help me to act on what I say I believe.”8
Friar Jude Winkler comments on the choice of Cyrus as the ruler who allowed the Israelites to return to Jerusalem from exile. Friar Jude recalls Karl Rahner's “Anonymous Christians” argument. Thessalonians mentions the Spirit that in later letters becomes Trinitarian theology. Friar Jude sees Jesus' cleverness in this neutral position of our relationship to the state.
Fr. Richard Rohr, OFM, remembers Father Thomas Keating (1923–2018) who had a life more circumscribed than his own as a friar. While Franciscans are called to be “in the world,” the Benedictines, Trappists, and other cloistered orders have vowed to be “not of it.” Our emphasis balanced one another; Thomas was more inclined to “contemplation” while Fr. Richard gravitates, by temperament, more toward “action.” As the name of the Center for Action and Contemplation implies, both vocations are integral parts of the Christian contemplative tradition.
Thomas Keating made his religious vows well before Vatican II, a full generation before I did. I believe he showed great courage in heeding the call of the Second Vatican Council, “opening the windows” of the monastery, and offering Centering Prayer to the world. Prior to that, contemplative prayer was the exclusive “gift” of the monastic orders, and some may have preferred to keep it that way. He made the ancient practice of contemplation an accessible, relevant, and transformative method of prayer for thousands of Christians by using everyday language and his own brand of humor. At the same time, he also validated the practice with modern believers by integrating modern psychology and the teachings of the 12-Step Programs.9
Our contemplation on the agents of the action of God and our responsibility to the state and our community are timely as we consider candidates for election.
References
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