In recent years, cries for “justice” have been resounding across the nation, especially in its urban locales.
Listening to those voices, it would appear the United States has been and continues to be a corrupt nation, with the majority of its citizens perpetrating grave evils upon their fellow citizens. If those voices are to be believed, that majority has treated the minority so unjustly, they protest, even their calls for justice have proven insufficient. As news reports have evidenced, “justice” has required many in that minority to conduct themselves in equally unjust ways.
Whether it’s racism, sexism of various stripes, denying alleged human and constitutional “rights,” or environmentalism, to name just a few of the injustices that have been cited, effecting greater “social justice” isn’t just a rallying cry. No, it’s a categorical imperative as far as those leading the crusade are concerned.
Why social justice?
Social justice focuses upon perceived pervasive and systemic injustices in an oxymoron the unthinking majority oftentimes references as “civil society.” Rectifying these injustices, it’s believed, will make our nation—and every nation across the globe, for that matter—“a better place” and “for all people.” In this “just society”—characterized by diversity, equity, and inclusion—all the world’s bounty will be distributed to and shared by all people through a caring, centralized government and its bureaucracy. No longer will any individual or group be able to prey other individuals or groups, like lions preying upon lambs or coyotes upon rabbits.
The truest of “true believers” advocating this idyllic vision of social justice work tirelessly for their cherished social causes because that’s precisely what social justice is all about: “This world” and making it a better place for all people, especially those who historically have been and even today continue to be marginalized.
To sum it all up: “Social justice” is a means—a tool—to the end of creating a this-worldly Utopia.
Who possibly could disagree?
Moreover, if someone should possess the temerity to disagree and act upon it, the question is: “What’s wrong with this person?”
“WOKE” Catholics surely disagree, not with the noun “justice” but rather it’s adjective, “social.”
For “WOKE” Catholics, justice isn’t a program but a virtue. It’s an attribute not of this world—there never has been and their never will be a 100% society characterized by justice due to fallen human nature. No, justice is an attribute of another world, namely, the kingdom of God.
It’s this world—the kingdom of God—that Jesus taught needs to transcend from Heaven to Earth and reform this world as his disciples suffuse it with heavenly virtue. But when it comes to the virtue of justice, that requires believing in God as well as the perfection of Justice that’s found only in God and exists only in God’s kingdom. This virtue can be made immanent in this world only if people believe in God, divine virtue, and persevere in suffusing this world with justice.
Today’s scripture readings offer a perspective regarding how people are to effect divine justice in this world: Offering hospitality to those who intrude on us…those people who bound into our lives unexpectedly and take up our personal time, use our personal talent, and deplete our persona treasury. Justice is simply a matter of offering freely to those folks what God has already entrusted to us.
As the Psalmist reminded us today about those who effect God’s justice:
The person who does justice will live in the presence of the Lord.
Again, it depends upon what kind of justice people are talking about: The virtue of divine justice or social justice.
In today’s first reading, we heard how the LORD transcended from Heaven to Earth and watched on as three visitors bounded onto Abraham’s property from wherever...we’re not told. Certainly, neither Abraham nor his wife Sarah knew. Meanwhile, the sun had risen and the day was growing hot as Hades.
But rather than ignore the trio allowing them to continue along their way uninterrupted, Abraham went out of his way to welcome them warmly, graciously, and generously. Calling himself their “servant,” Abraham not only washed their feet—the first sign of welcome—but also offered them some of the best food he could—the second sign of welcome—so the visitors could “refresh themselves.”
Not only that.
We were also told Abraham labored in the sun, waiting upon the visitors as they enjoyed their respite seated beneath a tree’s shade...maybe not as cool as air conditioning but surely cooler than if the hot sun was beating directly down on them.
Think about it: Clueless about who the visitors were, from whence they hailed, and whence they were headed, Abraham threw a feast for them…and all on his time, sweat, and dime!
How many of us would do likewise—welcoming and providing hospitality to complete strangers, perhaps even from foreign lands? The image is reminiscent of last Sunday’s gospel where the Samaritan demonstrated compassion to the injured man on the roadside while the orthodox doctors of the law and priests passed him by. They were very religious...followed the prescriptions of the Law faithfully. Yet, as Jesus pointed out, something was awry. There’s more to the letter of the Law than its letter. Devoid of its animating spirit, the Law is lifeless, as St. Paul later would keep hammering at.
Having done all this in the presence of the LORD, we were told, the deepest desire of Abraham’s heart would be realized: The visitors announced that his wife, Sarah, would bear a child despite their “advanced age.” (Both were in their 80’s, well beyond their childbearing years, making this quite an astounding, if not unbelievable prediction!)
This narrative offers Catholics—those on the spectrum ranging from “comatose” Catholics to “WOKE” Catholics, “sleepy” Catholics filling the spacious area between the two—some “food for thought” about the issue of immigration. Don’t think about the fodder of current “politics”—illegal immigration—but the genuine plight of human beings who are compelled in every generation by forces beyond their power to have to leave their homelands and venture to a foreign land where they’d rather not have to go to experience divine justice, as God intended for all people, in and from the beginning.
The story of Abraham and Sarah’s hospitality suggests that divine justice requires providing immigrants not just hospitality but the best of hospitality so they will be well-prepared to venture onward to their ultimate destination. Notice that Abraham and Sarah didn’t turn to Catholic Charities or the federal government to provide for the trio of visitors who appeared out of nowhere on their doorstep. No, Abraham and Sarah generously gave of their largesse—their time, talent, and treasury—to provide both food, shelter, and a bit of rest to the trio.
As St. Pope John Paul II reminded U.S. Catholics in 1979, America is a great and generous nation. But, he reminded the young people gathered in Yankee Stadium, a vast gulf demarcates the writing of a check and directly touching the life of someone in need. The former, he noted, is impersonal and keeps the needy at a distance. The latter, he observed, is personal and what Jesus did.
Considering this papal admonition:
- How many U.S. Catholics—at a minimum—contribute to Catholic Charities or Catholic Relief Services—and believe they’re fulfilling what divine justice requires to make the kingdom of God incarnate in this world?
- How many U.S. Catholics—superadded to that minimum—welcome immigrants and directly provide for their needs believing they’re fulfilling what divine justice requires to make the kingdom of God incarnate in this world?
- How many U.S. Catholics have opened their homes to and welcomed into them an immigrant or immigrant family, providing for their material needs to make the kingdom of God incarnate in this world?
“Comatose” Catholics may contribute to the cause. “Sleepy” Catholics may contribute to the cause and actually do something, minimal as it may be, to alleviate the plight of immigrants, like donate some excess canned food and used clothing to the local shelter or parish pantry for the needy. In contrast, “WOKE” Catholics welcome immigrants into their homes and offer them warm, gracious, and generous hospitality to prepare them well to venture onward to their ultimate destination when the time comes.
Thus, it might also be asked: With prices being what they are today and fewer Catholics able to foot a bill like this, how many U.S. Catholic parishes have sponsored an immigrant family and supported them because they are a Catholic community whose members seek to make the kingdom of God incarnate in this world?
All too many Catholics get lost in the narrative’s “reward”—the LORD blessing Abraham and Sarah with a child of their own—thinking about how rewarded they will be for making a meager contribution to the cause, like Catholic Charities or Catholic Relief Services. Instead, consider today what the LORD observed as he watched on: Abraham was enacting on Earth—in “this world”—the attribute of divine justice that’s characteristic of the kingdom of God—the “other world.” In this way, Abraham embodied exactly what the Psalmist said:
The person who does justice will live in the presence of the LORD.
Contrary to those who cry out today for “social justice,” justice isn’t effected pointing fingers and blaming others for real or alleged injustices. No, today’s scripture reminds us, it’s effected by offering warm, gracious, and generous hospitality—spending one’s time, talent, and treasure—to others in their need, even those who we may not know.
“You want justice?”, today’s readings from scripture ask. “Then live in the presence of the LORD.”
How’s that to be accomplished?
“WOKE” Catholics effect divine justice intentionally by welcoming people in need into their homes warmly, graciously, and generously…on their dime not someone else’s dime or taxes collected from themselves and their fellow citizens that’s then dispersed through a centralized, impersonal governmental bureaucracy called a “federal program.”
When you “do this, in memory of me,” the deepest desire of your heart will be fulfilled: God’s blessing.
How so? As it’s said, “Good begets good.”
But that’s only the first aspect of divine justice which today’s readings address.
In the gospel, Jesus teaches about its second aspect: “Choosing the better part.”
This aspect of divine justice is contextualized in Mary’s sister—poor Martha—who’s been working all day to provide warm, gracious, and generous hospitality to Jesus when he comes to visit the duo. While both Mary and Martha were looking forward to their guest’s arrival, but Martha was apparently working her heart out in the kitchen all day to prepare a meal and get everything in order.
In a nutshell, Martha was going about her day as most of us go about our days. There are things to do, people to see, work to complete, and on some days, guests for dinner.
And, that presents a problem.
After their guest arrives, Jesus and Mary apparently are enjoying a nice conversation which only fuels Martha’s long-simmering fit of pique at having to do everything for everyone and with little or no help from anyone. Once Martha has had it with her sister, Martha asks Jesus: “Lord, do you not care that my sister has left me by myself to do the serving?”, adding the command, “Tell her to help me.”
But Jesus replied:
Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her.
What is that “better part” Mary has chosen that “will not be taken from her”?
Numerous theologians have responded to this question over the past two millennia, the great majority of whom have focused upon the difference between the “active” Christian life—embodied in Martha and, in the context of today’s readings, “doing” divine justice—and the “contemplative” Christian life—embodied in Mary and in the context of today’s readings, listening to the Truth of Christ and “forming oneself” to effect divine justice.
This long exegetical tradition rightly emphasizes that, for Catholics, the former—“doing” divine justice by advocating for justice will be nothing other than this-worldly “social justice” if it’s not rooted in the Truth of Christ. That is, for “WOKE” Catholics, divine justice begins in and is effected through a vibrant and living relationship with God—for example, through daily prayer, reading and reflecting upon Scripture, and learning the Church’s social teaching. (NOTE: It’s not the Church’s “social justice” teaching but Her “social teaching,” that is, how Catholics can order a more just society in the image and likeness of the kingdom of God as that’s informed by Scripture and Church teaching.)
Today’s scripture reminds us that even if Catholics contribute to the cause, “comatose” Catholics do little, if anything to promote divine justice while “sleepy” Catholics may “think” about it or even do something about by working to effect greater social justice in this world. Only “WOKE” Catholics actively inform themselves regarding the important moral and spiritual issues concerning divine justice and, in this instance, immigration and the plight of immigrants. They attempt to root all they do in Scripture and Church teaching...maybe not perfectly, but they immerse themselves in the daily struggle.
Yet, all this informing themselves about divine justice by listening to the Truth of Christ—a self-formation for divine justice—is for naught if “WOKE” Catholics don’t make it concrete by offering immigrants warm, gracious, and generous hospitality on one’s dime and one’s time.
Why? It’s not just a matter of learning how to balance “Mary and Martha” in our lives as Catholics. No, as important as that is—and it is very important—there’s something far more important here. Namely, what we’ve been considering during the Ordinary Time of this Church year: The challenge to recall the promise made on Christmas eve—“They shall name him ‘Emmanuel,’ which means, ‘God is with us’”—and to live it each day as Catholics…not just as the idea or personal experience but as an idea and a personal experience that are embodied in us as we provide directly for others in their need using our time, our talent, and our treasury. In this way, we become “WOKE” Catholics who actually live the Truth of Christ.
Abraham and Sarah as well as Martha and Mary have much to teach us about growing spiritually and morally when the issue concerns justice…not this-worldly “social justice” but the “divine justice” which is constitutive of the kingdom of God. That presents our challenge from this week’s scripture as it was identified in the Alleluia versicle: “To keep the Word with a generous heart and yield a harvest through perseverance.”
Knowing what the Word teaches today about how to effect divine justice in our lives as Catholics, the key is perseverance—not just having an idea, vague hope, or even a vision about how to promote divine justice but, this week, to initiate a process of self-formation in divine justice that’s the inspiration that will allow the good to beget good. That is, to persist this week learning how Catholics must promote divine justice with a warm, gracious, and generous heart.
How might each of us “do this,” as Jesus taught, “in memory of me”?
Before we can “act,” we first need to “know.” So, this week’s memento mori requires us to recall each day to take some time to learn about the seven principles (or “themes”) of Catholic social teaching:
- the life and dignity of the human person;
- the call to family, community, and participation;
- rights and responsibilities;
- the option for the poor and vulnerable;
- the dignity of work and the rights of workers;
- solidarity; and,
- care for God’s creation.
Lo and behold! That’s one principle for each day this upcoming week each of us can learn and about which we can become informed. And, better yet: All that information is available online for free in the form of a study guide: HERE. Begin this week’s memento mori today by downloading the study guide.
Then, persevere.
To become a more “WOKE” Catholic this week, persevere in learning what Scripture and Church teaching offer Catholics to consider about the kind of divine justice that represents the kingdom of God. That’s the “Mary” dimension of being a “WOKE” Catholic, providing the foundation for Catholic action.
Once this week has passed, the process of self-formation to enact divine justice will continue as each of us identifies how we actually will offer warm, gracious, and generous hospitality to those who bound into our lives unexpectedly and will persevere in offering hospitality to them. That’s the “Abraham and Sarah” as well as “Martha” dimension of being a “WOKE” Catholic which will fulfill the promise we heard on Christmas Eve:
They shall name him “Emmanuel,” which means, “God is with us.”
As you and I work to enact divine justice by persisting in warm, gracious, and generous hospitality to those in need, the word of the Psalmist will be fulfilled as those folks experience “God is with us.”
The reward for all this persistent effort to be “WOKE” Catholics?
As God transcended from Heaven to Earth and observed, our reward will be just what it was for Abraham and Sarah who “kept the Word with a generous heart and yielded a harvest through perseverance”:
The person who does justice will live in the presence of the LORD.
Yes, those who are crying out for “justice” are asserting something important: “Justice can’t wait.” But, how good of an idea that is for Catholics depends entirely upon the adjective being invoked to identify the type of justice that’s being sought.
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