We have reached the In Brief section, or nugget day, on the seventh commandment. Father Mike reiterates that the right to private property comes from our dignity as humans, and the Church has a duty to weigh in on economic or social matters where that dignity is threatened. He challenges us to ask ourselves, do we see Jesus in “the distressing disguise of the poor” and just walk by him, or do we respond to him? Today’s readings are Catechism paragraphs 2450-2463.
“He shall bring forth justice to the nations. But he will not cry out or make his voice heard in the street…until he establishes justice on the earth…. I, the Lord, have called you for the victory of justice…to open the eyes of the blind, and to bring out prisoners from confinement.” —Isaiah 42:1–2, 4, 7
In Isaiah we have the first of the rightly named “Servant Songs,” which will continue throughout the week. In these four accounts hidden away in Isaiah, one either sees a foretelling of Jesus in brilliant analysis, or one wonders if Jesus was “modeled” to fit these lovely descriptions. The correlation is uncanny, at any rate. In the Gospel from John we have a woman acting as the “servant” to Jesus. (Maybe this is the connection?) We have Mary of Bethany again taking the fervent disciple’s role instead of the hostess role of Martha. She anoints Jesus’ feet with expensive nard, which is the anointing oil for death. My interpretation of this from all three varied Gospel accounts is that Mary is accepting the inevitability and necessity of death for Jesus (which Peter and the male inner circle cannot do!). “The whole house is filled with the fragrance.” Judas is the spokesman in the story, and he pretends to prefer the poor to a simple act of love. That is the clear point. It is forever a judgment on what we might now call “ideology on the left,” a good balance after the text has heavily criticized the ideology of religious zealots and Pharisees on the “right.” Jesus’ response appears to be directly from Deuteronomy: “There will always be poor in the land. I command you therefore, always be open-handed with anyone in the country who is in need or is poor” (15:11). Unfortunately, only the first phrase is quoted in the Gospel text, with the sad result that people have used this story to teach that religious piety is more important than social justice. As Paul will insightfully say later, “If I give away all that I possess, piece by piece, or even if I give away my body to be burned, but do not have love, it is useless” (1 Corinthians 13:3). As always, love of Jesus and love of justice for the neighbor are just two different shapes to the One Love.
“God of love and justice, let me know and live that they are not separate. Loving people will do justice, and just people will do their work with love and respect.”
The Bible pays Joseph the highest compliment: he was a “just” man. The quality meant a lot more than faithfulness in paying debts.
When the Bible speaks of God “justifying” someone, it means that God, the all-holy or “righteous” one, so transforms a person that the individual shares somehow in God’s own holiness, and hence it is really “right” for God to love him or her. In other words, God is not playing games, acting as if we were lovable when we are not.
By saying Joseph was “just,” the Bible means that he was one who was completely open to all that God wanted to do for him. He became holy by opening himself totally to God.
The rest we can easily surmise. Think of the kind of love with which he wooed and won Mary, and the depth of the love they shared during their marriage.
It is no contradiction of Joseph’s manly holiness that he decided to divorce Mary when she was found to be with child. The important words of the Bible are that he planned to do this “quietly” because he was “a righteous man, yet unwilling to expose her to shame” (Matthew 1:19).
The just man was simply, joyfully, wholeheartedly obedient to God—in marrying Mary, in naming Jesus, in shepherding the precious pair to Egypt, in bringing them to Nazareth, in the undetermined number of years of quiet faith and courage.
Reflection
The Bible tells us nothing of Joseph in the years after the return to Nazareth except the incident of finding Jesus in the Temple (Luke 2:41–51). Perhaps this can be taken to mean that God wants us to realize that the holiest family was like every other family, that the circumstances of life for the holiest family were like those of every family, so that when Jesus’ mysterious nature began to appear, people couldn’t believe that he came from such humble beginnings: “Is he not the carpenter’s son? Is not his mother named Mary…?” (Matthew 13:55a). It was almost as indignant as “Can anything good come from Nazareth?” (John 1:46b).
Saint Joseph is the Patron Saint of:
Belgium Canada Carpenters China Fathers Happy death Peru Russia Social Justice Travelers Universal Church Vietnam Workers
The Story ofSaint Louise de Marillac (August 12, 1591 – March 15, 1660)
Born near Meux, France, Louise lost her mother when she was still a child, her beloved father when she was but 15. Her desire to become a nun was discouraged by her confessor, and a marriage was arranged. One son was born of this union. But Louise soon found herself nursing her beloved husband through a long illness that finally led to his death.
Louise was fortunate to have a wise and sympathetic counselor, Francis de Sales, and then his friend, the bishop of Belley, France. Both of these men were available to her only periodically. But from an interior illumination she understood that she was to undertake a great work under the guidance of another person she had not yet met. This was the holy priest Monsieur Vincent, later to be known as Saint Vincent de Paul.
At first, he was reluctant to be her confessor, busy as he was with his “Confraternities of Charity.” Members were aristocratic ladies of charity who were helping him nurse the poor and look after neglected children, a real need of the day. But the ladies were busy with many of their own concerns and duties. His work needed many more helpers, especially ones who were peasants themselves and therefore, close to the poor and able to win their hearts. He also needed someone who could teach them and organize them.
Only over a long period of time, as Vincent de Paul became more acquainted with Louise, did he come to realize that she was the answer to his prayers. She was intelligent, self-effacing, and had physical strength and endurance that belied her continuing feeble health. The missions he sent her on eventually led to four simple young women joining her. Her rented home in Paris became the training center for those accepted for the service of the sick and poor. Growth was rapid and soon there was the need for a so-called “rule of life,” which Louise herself, under the guidance of Vincent, drew up for the Daughters of Charity of St. Vincent de Paul.
Monsieur Vincent had always been slow and prudent in his dealings with Louise and the new group. He said that he had never had any idea of starting a new community, that it was God who did everything. “Your convent,” he said, “will be the house of the sick; your cell, a hired room; your chapel, the parish church; your cloister, the streets of the city or the wards of the hospital.” Their dress was to be that of the peasant women. It was not until years later that Vincent de Paul would finally permit four of the women to take annual vows of poverty, chastity and obedience. It was still more years before the company would be formally approved by Rome and placed under the direction of Vincent’s own congregation of priests.
Many of the young women were illiterate. Still it was with reluctance that the new community undertook the care of neglected children. Louise was busy helping wherever needed despite her poor health. She traveled throughout France, establishing her community members in hospitals, orphanages and other institutions. At her death on March 15, 1660, the congregation had more than 40 houses in France. Six months later Vincent de Paul followed her in death.
Louise de Marillac was canonized in 1934 and declared patroness of social workers in 1960.
Reflection
In Louise’s day, serving the needs of the poor was usually a luxury only fine ladies could afford. Her mentor, Saint Vincent de Paul, wisely realized that women of peasant stock could reach poor people more effectively, and the Daughters of Charity were born under her leadership. Today, that order—along with the Sisters of Charity—continues to nurse the sick and aging and provide refuge for orphans. Many of its members are social workers toiling under Louise’s patronage. The rest of us must share her concern for the disadvantaged.
“At times we go through moments of darkness in our personal, family or social life, and of fear that there is no way out. We feel frightened before great enigmas such as illness, innocent pain or the mystery of death. In the same journey of faith, we often stumble encountering the scandal of the cross and the demands of the Gospel, which calls us to spend our life in service and to lose it in love, rather than preserve it for ourselves and protect it. Thus, we need a different outlook, of a light that illuminates the mystery of life in depth and helps us to move beyond our paradigms and beyond the criteria of this world.” Pope Francis
“If you remove from your midst oppression, false accusation, and malicious speech, if you bestow your bread on the hungry, and satisfy the afflicted, then light shall rise for you in the darkness,…and God will guide you always, and give you relief in desert places” (Isaiah 58:9–11).
Isaiah tries to describe what a just people and country would look like if they fasted from the right things. He uses lovely words like light, guidance, abundance, renewed strength, watered gardens, repairers and restorers, nurturance, and delight, “a spring that never fails,” and even “riding on the heights of the earth.” But it all depends on fasting from unkindness and choosing justice. It is this very passage speaking of “repair and restoration” (tikkun) that our Jewish brothers and sisters use today as their call to social justice.
“Tell the people their actual wickedness, let the people know their real sins…. ‘Is this the kind of fasting I wish? Do you call this a fast day acceptable to God?’” (Isaiah 58:1, 5).
Isaiah says explicitly that God prefers another kind of fasting which changes our actual lifestyle and not just punishes our body. (The poor body is always the available scapegoat to avoid touching our purse, our calendar, or our prejudices.) Isaiah makes a very upfront demand for social justice, non-aggression, taking our feet off the necks of the oppressed, sharing our bread with the hungry, clothing the naked, letting go of our sense of entitlement, malicious speech, and sheltering the homeless. He says very clearly this is the real fast God wants! It is amazing that we could ever miss the point. It is likely that what we later called the corporal works of mercy came from this passage.
