“Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. “~ John 12:1-3
Yesterday we found Jesus mobbed but probably exhilarated by the crowds as he made his entry into the great holy city of Jerusalem to the shouts of “Hosanna to the Son of David!”
This day, Monday, weary from all the excitement and eager once again to be welcomed by his beloved friends Martha, Mary and Lazarus, he makes the short trip to Bethany with his disciples.
Apparently he was expected; a dinner party had been arranged and Jesus was to have quite an intimate surprise ~ right there in front of God and everybody. Martha and Mary were sisters; Martha was the practical one; she was always busy in the kitchen preparing the meals. Mary loved Jesus in a special way; she was often at his feet listening to his wonderful words.
This day, in front of the guests, she got down, washed Jesus’ dusty, tired, bare feet and massaged them–all the while, soothing them and caressing them.
Suddenly she got up, went to a nearby shelf and got a beautiful alabaster bottle filled with the finest aromatic spikenard. She broke it open! and the whole house was instantly transformed by its wonderful aroma!
She poured it liberally over the Master’s feet. (And as we know Judas objected strenuously ~ but let’s not go there for the moment.
(Permit me this Ignatian-style reflection ~ a bit R-rated.)
A sensual woman caresses a 33-year old man with perfumed oil. The oil squishes down between his toes; it soothes his weary feet. She rubs it in circular motions around the ankles.
Then Mary teases him dripping some, drop ~ drop ~ drop on his shins, watching the glistening oil slither down his feet.
She leans back on her haunches and waits to get his reaction.
He grins, and raises his eyeballs toward the ceiling.
Then she pounces on him and rubs his feet firmly and furiously and backs away again, then just looks at him and smiles.
He returns the gaze, obviously, very pleased, very delighted, very relaxed.
Then she leans forward and begins to dry his feet with her hair!
This process takes a long time.
Oil takes a long time to come out, just being dried by hair, as lovely as Mary’s is.
Now, dear friends, you can’t get more sensuous than that!
I wonder what the Lord of the universe might have been thinking and feeling during this most intimate of male / female encounters? Would this most unusual, very creative experience be as intimate, as soul-connecting as intercourse itself?
I wouldn’t even dare to imagine. Take a moment of silence right now and ponder those thoughts and let him have his own thoughts and feelings in your own mind and heart. (That is what Ignatian imaginative Scriptural prayer is: You reflect on the Scripture in your imagination and see how the Lord speaks to you; try reading this passage again and see what turns up for you.)
The sacred text doesn’t say, but we can intimate from what we already know that Jesus is already very comfortable with Mary who used to sit gaga-eyed at Jesus’ feet (Luke 10:38-42.)
Was it sexual? No. But it sure as h- was sensual!
Did he enjoy the experience?
You bet he did!
Jesus was a whole, integrated man.
Was he embarrassed to have that happen in front of the others? Quite sure not.
He was with people he could “let his hair down” with, although Mary probably got a good talkin’ to by her sister in the bedroom later! Jesus, unlike many of us, was not afraid to be himself, in every circumstance
That Monday of that of Holy Week two Millennia ago was a day of relaxation for our Lord. He seemed to have the ability to be able to make the present moment a sacrament as he put aside concern about the events that lie ahead.
In William Barclay’s commentary on this passage, he has a series of little character sketches.
First, Martha. She loved Jesus, but she was a practical woman and the only way she could show her love was by working with her hands by cooking and serving. She always gave what she could.
Then there’s Mary. We see three things about her love in this story. We see love’s extravagance. She took the most precious thing she possessed and spent it all on Jesus. We see love’s humility.It was a sign of honor to anoint someone’s head, but she anointed Jesus’ feet. And then we see love’s unselfconsciousness. Mary wiped his feet with her hair. In Palestine no woman would appear in public with her hair unbound. That was a sign of an immoral woman.Mary never even thought of that. Mary loved Jesus so much that it was nothing to her what the guests might have thought.
But there’s something else here. The house was filled with the fragrance of the ointment. Many Fathers of the Church have seen a double meaning here. That the whole Church was filled with the sweet memory of Mary’s action.
Then there’s the character of Judas. We see Jesus’ trust in Judas. As early as John 6:70, John shows us Jesus was well aware that there was a traitor within the ranks. It may be that he tried to touch Judas’ heart by making him treasurer. And here, in the house of Jesus’ friends, he had just seen an action of surpassing loveliness and he called it extravagant waste. Judas was an embittered man and took the embittered view of things.
And the scene ends with the mob coming to see Lazarus and the chief priests plotting to kill Jesus.
But Barclay doesn’t end here. He tells us that there’s one great truth about life here. Some things we can do almost any time, but some things we will never do, unless we grasp the chance when it comes. We are seized with something that seems important to do, but if we put it off, we say, Oh I’ll do it tomorrow and it never gets done.
This Holy Week resolve to do something that you have put off doing for someone~ an act of kindness or forgiveness, or asking for forgiveness.
help us, too, to live in the present moment as Jesus did
~ not thinking about what comes next.
Help us to fully give ourselves to the moment we are in,
embracing it, with eyes and ears wide open to it,
putting all other concerns aside.
For that moment is where life happens;
we may not get another!
And now before you go, here’s the song “Said Judas to Mary. Click here.
And here are today’s Mass readings: Click here
William Barclay / the Daily Study Bible Series / The Gospel of John – Volume 2 Revised Edition / Westminster Press / Philadelphia Pa 1975 / pp. 108-112.
You might like to know that the sourceof spikenard is Nardostachys jatamansi, a flowering plant of the Valerian family that grows in the Himalayas. It is a source of a type of intensely aromatic amber-colored essential oil, spikenard.
The First Sunday of Lent ~The Fidelity of Jesus ~ February 21, 2021
This is a story about fidelity in the face of temptation.
This is a story about the Jesus I know and love.
Before I get into my own thoughts on this important opening story in the life of our Lord, I’d like to share some notes from our Scripture scholar-friend William Barclay.
He says that the word to tempt in Greek peirazein has a different emphasis than its English counterpart. We always think of tempting as something bad. But peirazein has a different emphasis; it means to test.
One of the great Old Testament stories makes this clear. Remember how Abraham narrowly escaped sacrificing his only son Isaac? God was testing him, not tempting him!
So, with Jesus, this whole incident was not so much a tempting as the testing of Jesus.
We have to note further where this test took place. The inhabited part of Judea stood on a central plateau that was the backbone of southern Palestine. Between it and the Dead Sea stretched a terrible wilderness, thirty-five by fifteen miles. It was called Jeshimmon, which means “the Devastation.” The hills were like dust-heaps; the limestone looked blistered and peeling; the rocks bare and jagged, with heat like a vast furnace and ran out to the precipices. 1,200 feet high, that plunged down to the Dead Sea. It was in that awesome devastation that Jesus was tempted or rather the Father was shaping him — testing his mettle — for his mission.
Then there are these other points to take note . . . .
First, all three gospel writers seem to stress the immediacy with which the temptations follow the baptism. As Mark has it, “The Spirit immediately drove him into the wilderness.” (Mark 1:12). Barclay suggests to us that we ought to be on guard when life brings us to the heights because that’s when we’re in the gravest danger of a fall.
Second, we should not regard this experience of Jesus as an outward experience. It was a struggle that went on in his own heart and mind and soul. The proof is that there is no possible mountain from which all the mountains of the earth could be seen. This was an inner struggle.
It is through our inmost thoughts and desires that the tempter comes to us. His attack can be so real that we might almost see the devil.
(Pope Francis has said that Christian life is sometimes a battle. And then he cautioned when someone said “you’re so old-fashioned; the devil doesn’t exist, “Watch out! The devil exists. We must learn how to battle him in the 21st Century and must not be naïve. We must learn from the Gospel how to battle him.”)
Third, Barclay goes on, we must not think that Jesus conquered the tempter and that the tempter never came to him again.
Eternal vigilance is the price of freedom. In Christian warfare, says Barclay as well as Pope Francis, there is no release. Some people think they should get beyond that stage; Jesus himself never did, even in his last hour in Gethsemane.
Fourth, one thing stands out about this story—these temptations could only come to a person who had special powers and knew he had them. We are always tempted through our gifts. We can use our gifts for selfish purposes or we can use them in the service of others.
Fifth, the source must have been Jesus himself. He was alone in the wilderness. No one was with him in his struggle, so he must have told his men about it.
We must always approach this story with a unique and utmost reverence, for it is laying bare his inmost heart and soul. And that is what I’ve always done in the following presentation written many years ago . . .
THIS IS A STORY about earth-shaking silence that bore the sound of deafening harsh voices and one soft and gentle voice Who sent Jesus among us so we could know we had a Father-God who loves us with an everlasting love.
This is a story of confrontation and testing.
Dramatic confrontation with the elements–blinding sun and penetrating darkness, blistering wind and numbing cold, impassioned hunger and parching thirst.
Jesus was led by the Spirit into the desert to pray and fast.
There, he would shape his mission. He was searching for the answer of the question: What kind of spiritual leader would he be?
There, he was also tempted by the devil, who sought him to distort that mission.
First, a harsh voice prompted Jesus to turn stones into bread as a way of manipulating others to get them to follow him. Jesus could have made people dependent on him; instead, he shared with them what he realized: Our common dependence on the Father of all, who gives us our daily bread.
To interpret this, the first temptation presents physical attraction as the ultimate good, Jesus teaches us to seek bread from heaven. We continue to pray for and live by this daily bread.
Another harsh voice tempted him to throw himself down from the parapet of the temple and have his angels come and raise him up. He could put together a traveling road show of clever signs and wonders. Things would be easier that way. People would easily follow a clever magician. But this would draw people away from the Father, not toward him.
The soft voice was simply asking Jesus to reveal the true order of the Father’s kingdom.
Jesus realized his mission in life was to reveal Abba’s love as Father of all. Jesus was to let the world know that there was a soft voice within us all, who is there to affirm and to love, to test and to guide.
Again, as an interpretation, the second temptation is about fame and admiration—making a name for ourselves. In fact, Christ will throw himself down—in free and obedient conformity to the Father. Jesus will endure mockery instead of admiration. Christ did not cast himself down from this pinnacle of the temple . . . He did not tempt God, but he did descend into the abyss of death . . .and the desolation of the defenseless.
A third harsh voice promised Jesus the whole world, saying: “You’ve got the power to gain the whole world. You can be king of this world.
And Jesus sadly realized that many of his followers, even in the Church, would succumb to greed of every form. They would kill in Crusades and Inquisitions in the name of love.
The third temptation is for earthly power and rule. But the only crown that Jesus will wear will be made of thorns, his kingdom is “not of this world” (john 18:36).
As he was tempted, he was led into a soul-embracing love of the One he was to reveal. In the desert, Jesus must have knelt down and promised in all simplicity to seek and to do the will of the Father from moment to moment. And in that act of fidelity, in that decision, the new covenant surely was sealed in Jesus’ heart.
In the desert and its temptations, the whole of humanity was drawn into the possibility of intimate experience of the divine. Because one person was willing to be led into the holy of holies, we all can go with him. We can go–provided that we–like Jesus, are willing to be tested and cleansed, strengthened and purified.
In this story, at the beginning of Jesus’ mission, is the answer to the question: Why did Jesus have to die?
The answer was:
To surrender himself into the hands of evil people was the only way Jesus could be faithful. God could have intervened on behalf of his own Son. But that was out of the question.
The world could not accept God as a gentle Father. They found his message of love much too demanding. And since the authorities could not and would not accept him and his message, the only recourse left to him was simply to give witness to that message–even to the end.
He chose to be faithful to the soft Voice of the Father, not compromise the message, even if it led to his death.
Jesus had to suffer and die because, because tragically, that was the only way the world would allow him to be faithful to the Word he heard ~ and preached.
The Father was more pleased with the fidelity of one son than he would have been with the spread of a message that did not reveal his love.
This is a powerful lesson for those among us who would COERCE others into being good – as we see the proliferation of dictators across the globe today.
The false voices which Jesus tamed and quieted ~the voices of greed or accolade or power–we must tame and quiet, relying on his power as elder Son.
The soft voice of the Father to whom he was so devoted, the voice that was the source and object of all his fidelity, each one of us should train ourselves to hear.
And then learn . . . day after day after day to love . . . more deeply . . . more intimately . . . more really–the Father of our Lord Jesus Christ.
This . . . . is the Jesus I know and love.
And I ask him to teach me the gentle ways of the Father. Through Jesus, may we be faithful too.
And now, before you go, here’s a song I’ve always loved with a lovely slide show ~ On Eales’ Wings. Click here. It’s the text of Psalm 91 that says, “For He will give His angels charge over you, To guard you in all your ways.” Remember to turn up your speakers and enter full screen.
And here are today’s Mass readings if you’d like to reflect on them. Click here.
William Barclay / The Daily Study Bible Series / the Gospel of Matthew ~ Volume 1 revised edition Westminster Press Philadelphia / 1975 / pp. 62 -66.
HAPPY VALENTINE’S DAY, EVERYONE!
We’ve been reflecting on St. Paul’s eloquent words about love from I Corinthians 13. And this is my final post on the subject.
Love is not pompous,
it is not inflated,
it does not seek its own interests, it is not quick-tempered, \
it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth.
Romantic love wears off in a few months. True love requires fidelity and is long-lasting. I often remember people I met briefly twenty or thirty years ago and there is still a place in my heart for them, even those who had rejected or hurt me. And when I think of them I believe my prayer is able to touch them even now, either living or dead.
We think we know all about love. Yet Love is an Art and a Discipline that is only learned and acquired by trial and error. Thus, we have to learn how to love. Or perhaps unlearn what we have learned in abusive homes or families and find people who can teach us well. I am profoundly grateful for the people who allowed my soul to unfold and blossom because of their love and in their love.
As I mentioned last time, I taught high school seniors (51 years ago!) that I had them read two books, Erich Fromm’s Art of Loving and Victor Frankl’s Man’s Search for Meaning. Both books still should be required reading by anyone who wants to become a whole and healed human person.
Many of us keep focusing on finding the right object of our love. Fromm — and Jesus — tell us that being a person who is capable of loving the stranger in the checkout line at the 7-11 or your sibling whose guts you can’t stand is the way we will learn to love.
Love is being free to love the one you’re with so you can be with the one you love.
It is just not possible to love some and hate others. St. John says, “Anyone who hates his brother is a murderer.” (1 John 3:15)
And yet, in today’s America, I wonder what kind of leadership and example we are setting for our children when some follow our political and business leaders who have sought to take revenge on their opponents instead of striving to be true noble patriots as was shown in the riots on our sacred Capitol on January 6th.
Love is being able to see and respond to the loving energy of the universe and spread it around instead of trying to possess it for oneself.
Love is faithfully loving whomever God puts in our life at every turn of our life’s journey. A hard task sometimes. I know.
How often we fail. But that’s what growth in love and Christian spirituality is all about. Sometimes it requires a heroic effort and sacrificial love ~ the love of Jesus, the Love of God for us.
So, what is LOVE?
There’s all kinds of love. There’s romance that is the kind that pervades the soaps, the news stand magazines, the ones at the grocery store checkout counter. There’s erotic love. There’s brotherly (or sisterly) love, the love of friends, neighborly love. And then there’s sacrificial love. There’s conditional and unconditional love. There’s love that isn’t love at all.
But here’s a practical suggestion for you to make your own meaning.
At day’s end, reflect on the positive things — even the tiny little things in a chaotic, insane day. Seek out where the LOVE was. Where was the LIFE?
Take a moment. Reflect on your day. Pick two incidents, however fleeting, however small that you might have missed at the time. Savor them for a moment as you get ready for bed. Those are the moments where love and God has touched you. Be ready to receive into your life and your heart the little moments of LIFE and LOVE that do happen even in the midst of the most terrible day and let them change your life.
It is not the destination that’s important; life and love happen along the way!
And so here’s my final prayer for this Valentine’s Day . . . .
Good and gracious God,
We live in a world that gives us so few models of faithful love.
Help us to learn the art and discipline of loving.
Help us to understand that we cannot love one person — even ourselves — unless we let love — rather than hate — flow from our heart to touch and heal and nourish those around us.
Heal us, Lord.
Let us trust in You, for you are the Source of all Love,
Your Love is flowing like a river giving life to everything and every one along the way,
a river from our own hearts to everyone we meet this day.
I also ask your blessing on all married couples and those engaged to be married.
It’s not easy to be faithful in this world today.
Pour out your abundant blessing upon them in all their struggles.
Renew their love and their joy this day and all the days of their lives.
And please be with all those struggling with this corona virus and all those who protect them.
We give You thanks and praise this day.
And now before you go, wouldn’t you like to hear a romantic melody for your beloved? Well, here’s a very unique one: Cold Play’s True Love Click here.
And here is the entire text of St. Paul’s Ode to Love (I Corinthians 13) Savor each line and see how you measure up. . . .
If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains
but do not have love, I am nothing.
If I give away everything I own, and if I hand my body over so that I may boast
but do not have love, I gain nothing.
Love is patient, love is kind. It is not jealous,
Love is not pompous, it is not inflated,
it is not rude,
it does not seek its own interests,
it is not quick-tempered,
it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things,
believes all things,
hopes all things,
endures all things.
Love never fails.
So faith, hope, love remain, these three;
but the greatest of these is love.
I Corinthians 13
mesa verde national park of southern colorado / march 2008 / bob traupman.
Dear Sisters and Brothers,
Our society finds it quite acceptable for people to hop into one relationship after another or just satisfy one’s needs by”hooking up”, maybe — and hopefully not so much during this pandemic!
How many times have young people thought that this was the person of their dreams and been dumped by a rude text message ~ or done the dumping themselves?
I wonder how many marriages have ended when one spouse showed up in the kitchen and announced, “I want a divorce!” No discussion. No attempt to work out problems. No mercy. No forgiveness. Over. Done, after calling a divorce lawyer.
And what happens is that some may add one unsuccessful relationship on top of another. As a result, our heart can become more and more wounded. And less and less trusting, less and less capable of loving . . . unless somehow ~ someone (Someone? helps us find a way to believe again, to hope again.
So, let’s take a deeper look at the truth and the transforming power of St. Paul’s words in I Cor. 13 we’re reflecting on in this series “What is Love?”
LOVE . . .
. . . it is not rude,
it does not seek its own interests,
it is not quick-tempered,
it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
it bears all things.
believes all things,
hopes all things.
endures all things.
Love never fails.
We just have to learn to love anyway.
At least, that’s what St. Paul is getting at “Love does not brood over injuries.”
In the Art of Loving, psychoanalyst Erich Fromm’s classic book written in 1956, consider his statement that will blow most of us out of the water:
“Love is not primarily a relationship to a specific person: it is an attitude, an orientation of character which determines the relatedness of a person to the world as a whole, not toward one “object” of love. If a person loves only one person and is indifferent to the rest of his fellow men, his love is not love but a symbiotic attachment or an enlarged egotism . . . If I truly love one person I love all persons, I love the world; I love life. If I can say to somebody else, “I love you,” I must be able to say”I love in you everybody. I love through you the world, I love in you also myself”~ p. 39.)
This is, of course, is the heart of Jesus’ message, but many, if not most of us who say we’re his followers still don’t get it.
As tech opportunities for “communication” proliferate the less we communicate. We communicate more and more on a superficial level. You can’t really know someone through texting or on Facebook or in an email. A person can present a false persona. The only real way to communicate with someone is to be in their presence using all our senses.
We need to learn, once again how to come to true intimacy ~ the coming together of two or more persons who have the courage open themselves to the transformative power of love.
If you are one who seeks that, I’m with you. That’s what my writing is about. In fact, the high school seniors whom I had in my religion classes fifty years ago were required to read that book along the Victor Frankl’s Man’s Search for Meaning.
Good and gracious God,
we ask you to heal the hearts that are broken.
Help us to see even in the midst of our brokenness the depth of Your Love for us.
And may we see our brokenness when we reject Your love.
We may feel we cannot take the risk to open our hearts once more.
Give us the courage and strength to stop destructive patterns that lead only to more pain.
Give us hope, Lord.
Instead of seeking to find our true love,
let us simply become persons who love —
. . . whomever we’re with,
. . . to grow in our capacity to love
so that we can reach out to the whole world
as You do at every moment,
in every time and place.
To You, God of our understanding,
we give You praise, now and forever.
Now I suggest you take a second look at that tree weathering the mountaintop at 8000 feet. It has been jilted by the weather. But it still stands nobly and proudly — broken, gnarled and twisted; it’s a fine lesson for us of the meaning of life.
And here is the entire text of St. Paul’s Ode to Love (I Corinthians 13) once again. Savor each phrase and see how you measure up. . . .
If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing. Love is patient, love is kind. It is not jealous. Love is not pompous, it is not inflated,it is not rude, it does not seek its own interests, it is not quick-tempered, does not brood over injury,it does not rejoice over wrongdoing but rejoices with the truth.It bears all things, believes all things, hopes all things, endures all things. Love never fails. So faith, hope love remain, these, but the greatest of these is love. 1 Corinthians 13
Now before you go, here’s a music video for you by Brandon Flowers “Jilted Lovers and Broken Hearts.” Click Here.
We continue our series on Racism in America with four short articles this time. I hope you had a chance to dig into Bishop Mark Sykes’ courageous pastoral on racism and white supremacy that I published in Tuesday. If not, you can find it on the right side of my site at the top of the archive column.
The first one today is from Archbishop Wilton Gregory, of the Archdiocese of Washington, D.C.,who is black. The middle two are the New York Times 1619 Project, a large research project on slavery and its effects on America life and our economy since its the first slave ship came to our shores. And the last one is from the Sierra Club about how the Trump administration has made our air pollution worse especially on our black communities.
(The images on this page are taken from the Peace and Justice Memorial in Montgomery, Alabama to commemorate the lives of lynched and murdered black folk.) Hundreds of there names are memorialized on huge upside down bronze blocks and some of their ashes are there as well.
First, we hear from Archbishop Wilton Gregory . . . .
Our nation is in pain and in crisis, with angry, peaceful protesters demanding justice; with some lawless attacks on places and people; and with leaders who are failing us. At the same time, a deadly COVID-19 pandemic that touches all of us has exposed pervasive injustices which leave people and communities of color far more likely to suffer and die, lose work and wages, and risk their health and lives in essential jobs.
For Catholics and all believers, racism is more than a moral and national failure; it is a sin and a test of faith. Racism is America’s original sin, enduring legacy, and current crisis. Racist attitudes and actions, along with white supremacy and privilege, destroy the lives and diminish the dignity of African-Americans and so many other Americans. Racism also threatens the humanity of all of us and the common good. Racism divides us, reveals our lack of moral integrity, limits our capacity to act together, denies the talents and contributions of so many, and convicts us of violating the religious principles and the national values we proclaim.
~ Archbishop Wilton Gregory ~ Racism in our Streets and Structures.
The next two articles are from the New York Times 1692 Project.
The 1619 Project is an ongoing initiative from The New York Times Magazine that began in August 2019, the 400th anniversary of the beginning of history by placing the consequences of slavery and the contributions of black Americans at the very center of our national narrative.
A story of one black soldier coming back from war . . .
The day of days for America and her allies. Crowds before the White House await the announcement.
I have received this afternoon a message from the Japanese government which specifies the unconditional surrender of Japan.
Reporters rush out to relay the news to an anxious world and touch off celebrations throughout the country. Joy is unconfined.
It’s February of 1946, and a young black man is sitting on a bus watching the Georgia pines fly past the windows. He’s on his way to see his wife, and he’s probably very excited, because he’s been away at war, and he hasn’t seen her in a very long time. He’d been fighting for this country in World War II, and just that day, he’d been honorably discharged for his service. But he is a black man who is returning to the Jim Crow South.
“You can never whip these birds if you don’t keep you and them separate..
“But to tell me that I don’t even have the right to fight to protect the white race —
“We are going to maintain segregated schools down in Dixie.
“Well, I think their aim is mixed marriages and becoming equal with the whites.
“You’ve got to keep your white and the black separate.”
What happened on that day is a story that will be told across the country.
Good morning. This is Orson Welles speaking. I’d like to read to you an affidavit.
It was a story that would actually change the course of history.
I, Isaac Woodard Jr., being duly sworn to depose and state as follows, that I am 27 years old and a veteran of the United States Army, having served 15 months in the South Pacific and earned one battle star. I was honorably discharged on February 12, 1942.
He’s riding the bus through Georgia.
At one hour out of Atlanta, the bus driver stopped at a small drugstore.
He wants to get off and use the restroom.
He stopped. I asked him if he had time to wait for me until I had a chance to go the restroom. He cursed and said no. When he cursed me, I cursed him back. When the bus got to —
The bus driver gets upset with him. They have a little bit of an argument. Woodard doesn’t think much of it. He goes to the bathroom, runs back to the bus, and the bus keeps going. But then, a few miles down the road, the bus stops, and the bus driver gets off the bus, and then calls and tells Woodard that he needs to get off the bus as well. So Woodard gets off the bus, and before he can even utter a word —
When the bus got to Aiken, he got off and went and got the police. They didn’t give me a chance to explain. The policeman struck me with a billy across my head and told me to shut up.
He’s struck in the head by a police officer.
— by my left arm and twisted it behind my back. I figured he was trying to make me resist. I did not resist against him. He asked me, was I discharged, and I told him yes. When I said yes, that is when he started beating me with a billy, hitting me across the top of the head. After that, I grabbed his billy and wrung it out of his hand. Another policeman came up and threw his gun on me and told me to drop the billy or he’d drop me, so I dropped the billy. After I dropped the billy, the second policeman held his gun on me while the other one was beating me.
And the blows keep coming, and they keep coming, to the point that Woodard loses consciousness.
Woodard is still wearing his crisp Army uniform. He’s been discharged just a few hours earlier. When he comes to, he’s in a jail.
I woke up next morning and could not see.
So Woodard’s beating was not at all unusual. World War II had done exactly what many white people had feared, that once black people were allowed to fight in the military, and when they traveled abroad and they experienced what it was like not to live under a system of racial apartheid, that it would be much harder to control them when they came back. Black men in their uniforms were seen as being unduly proud.
So these men who had served their country, who had come home proudly wearing the uniform to show their service for their country, would find that this actually made them a target of some of the most severe violence.
But what was unusual was what happened after. Woodard’s case was picked up by the N.A.A.C.P., and they take him on a bit of a tour. They take photographs of him. Those photographs are sent out to newspapers and to fundraising efforts, where they’re saying, look what happened to this man who served his country. It’s that spark that finally determines among millions of black people that enough is enough.
And that’s largely seen as one of the sparks of the modern civil rights movement.
We have people coming in from all over the country. I suspect that we will have — (garbled and unfinished sentence.)
The second sustained movement of black people trying to secure equal rights before the law and an equal place in this democracy.
During the early weeks of February 1960, the demonstrations that came to be called the sit-in movement exploded across the South.
Negro youngsters paraded with placards, handed out literature, and tried to sit in at lunch counters.
I think, honestly, many of us didn’t realize just how important our movement would grow to be.
Official reaction was both swift and severe.
Don’t blame a cracker in Georgia for your injustices. The government is responsible for the injustices. The government can bring these injustices to halt.
How long? Not long. Because the arc of the moral universe is long, but it bends toward justice. Glory! Hallelujah! Glory! Hallelujah!
And in 1968, 350 years after the introduction of the first enslaved Africans into the colonies.
This Civil Rights Act is a challenge to all of us.
— Congress passes the last of the great civil rights legislation.
— to go work in our communities and our states, in our homes and in our hearts —
It ends legal discrimination on the basis of race from all aspects of American life.
— to eliminate the last vestiges of injustice in our beloved country.
We often think of the civil rights movement as being about black rights, but the civil rights movement was never just about the rights of black people. It was about making the ideals of the Constitution whole. And so when you look at the laws born out of black resistance, these laws are guaranteeing rights for all Americans.
This experience, which black Americans were having, did not go unnoticed by the rest of America.
I mean, basically every other rights struggle that we have seen . . .
Now we fought the public accommodations fight 10 years ago with the blacks. Are we going to have to start all over again with women?
Disability rights, gay rights, women’s rights —
That people with disabilities were still victims of segregation and discrimination.
— all come from the efforts of the black civil rights struggles.
Equal rights. Equals rights to have a job, to have respect, to not be viewed as a piece of meat.
No Americans will ever again be deprived of their basic guarantee of life, liberty and the pursuit of happiness.
Celebrations erupted on the steps of the Supreme Court.
One of its most momentous civil rights decisions. The Supreme Court found gay and lesbian Americans have a constitutional right to marry. The majority found its justification in the 14th Amendment, written after the Civil War to extend equal protection under law to freed slaves.
So we are raised to think about 1776 as the beginning of our democracy, but when that ship arrives on the horizon at Point Comfort in 1619, that decision made by the colonists to purchase that group of 20 to 30 human beings, that was a beginning too. And it would actually be those very people who were denied citizenship in their own country, who were denied the protections of our founding documents, who would fight the hardest and most successfully to make those ideals real, not just for themselves but for all Americans. It is black people who have been the perfectors of this democracy.
When I was a kid — it must have been in fifth or sixth grade. Our teacher gave us an assignment. It was a social studies class, and we were learning about different places that people came from, and this was her way of kind of telling the story of the great American melting pot. So she told us all to research our ancestral land and to write a small report about it, and then to draw a flag. I remember kind of looking up and making eye contact with the other black girl who was in the class, because we didn’t really have an ancestral land that we knew of. Slavery had made it so that we didn’t know where we came from in Africa. We didn’t have a specific country. And we could say that we were from the whole continent, but even so, there’s no such thing as an African flag. And so I remember going to the globe by my teacher’s desk — it was on the windowpane along the left side of the classroom — and spinning it to the continent of Africa and just picking a random African country.
So I went back to my desk, and I drew that random African country’s flag, and I wrote a report about it. And I felt ashamed. I felt ashamed, one, because I was lying, but I also felt ashamed because I felt like I should have some other country, and that all the other kids could trace their roots elsewhere, and I could only trace my roots to the country that had enslaved us.
I wish now that I could go back and talk to my younger self and tell her that she should not be ashamed, that this is her ancestral home, that she should be as proud to be an American as her dad was, and that she should boldly and proudly draw those stars and stripes and claim this country as her own.
0 ~ Unattributed
What does a traffic jam in Atlanta have to do with segregation? Quite a lot.
By Kevin M. Kruse / August 14, 2019
Atlanta has some of the worst traffic in the United States. Drivers there average two hours each week mired in gridlock, hung up at countless spots, from the constantly clogged Georgia 400 to a complicated cluster of overpasses at Tom Moreland Interchange, better known as “Spaghetti Junction.” The Downtown Connector — a 12-to-14-lane mega-highway that in theory connects the city’s north to its south — regularly has three-mile-long traffic jams that last four hours or more. Commuters might assume they’re stuck there because some city planner made a mistake, but the heavy congestion actually stems from a great success.
In Atlanta, as in dozens of cities across America, daily congestion is a direct consequence of a century-long effort to segregate the races.
For much of the nation’s history, the campaign to keep African-Americans “in their place” socially and politically manifested itself in an effort to keep them quite literally in one place or another. Before the Civil War, white masters kept enslaved African-Americans close at hand to coerce their labor and guard against revolts. But with the abolition of slavery, the spatial relationship was reversed. Once they had no need to keep constant watch over African-Americans, whites wanted them out of sight. Civic planners pushed them into ghettos, and the segregation we know today became the rule.
At first the rule was overt, as Southern cities like Baltimore and Louisville enacted laws that mandated residential racial segregation. Such laws were eventually invalidated by the Supreme Court, but later measures achieved the same effect by more subtle means. During the New Deal, federal agencies like the Home Owners’ Loan Corporation and the Federal Housing Administration encouraged redlining practices that explicitly marked minority neighborhoods as risky investments and therefore discouraged bank loans, mortgages and insurance there. (President Trump just today was subtly encourage this again to his base.)Other policies simply targeted black communities for isolation and demolition. The postwar programs for urban renewal, for instance, destroyed black neighborhoods and displaced their residents with such regularity that African-Americans came to believe, in James Baldwin’s memorable phrase, that “urban renewal means Negro removal.”
This intertwined history of infrastructure and racial inequality extended into the 1950s and 1960s with the creation of the Interstate highway system.. The federal government shouldered nine-tenths of the cost of the new Interstate highways, but local officials often had a say in selecting the path. As in most American cities in the decades after the Second World War, the new highways in Atlanta — local expressways at first, then Interstates — were steered along routes that bulldozed “blighted” neighborhoods that housed its poorest residents, almost always racial minorities.
This was a common practice not just in Southern cities like Jacksonville, Miami, Nashville, New Orleans, Richmond and Tampa, but in countless metropolises across the country, including Chicago, Cincinnati, Denver, Detroit, Indianapolis, Los Angeles, Milwaukee, Pittsburgh, St. Louis, Syracuse and Washington.
While Interstates were regularly used to destroy black neighborhoods, they were also used to keep black and white neighborhoods apart. Today, major roads and highways serve as stark dividing lines between black and white sections in cities like Buffalo, Hartford, Kansas City, Milwaukee, Pittsburgh and St. Louis. In Atlanta, the intent to segregate was crystal clear. Interstate 20, the east-west corridor that connects with I-75 and I-85 in Atlanta’s center, was deliberately plotted along a winding route in the late 1950s to serve, in the words of Mayor Bill Hartsfield, as “the boundary between the white and Negro communities” on the west side of town. Black neighborhoods, he hoped, would be hemmed in on one side of the new expressway, while white neighborhoods on the other side of it would be protected. Racial residential patterns have long since changed, of course, but the awkward path of I-20 remains in place.
By razing impoverished areas downtown and segregating the races in the western section, Atlanta’s leaders hoped to keep downtown and its surroundings a desirable locale for middle-class whites. Articulating a civic vision of racial peace and economic progress, Hartsfield bragged that Atlanta was the “City Too Busy to Hate.” But the so-called urban renewal and the new Interstates only helped speed white flight from Atlanta.
Over the 1960s, roughly 60,000 whites left the city, with many of them relocating in the suburbs along the northern rim. When another 100,000 whites left the city in the 1970s, it became a local joke that Atlanta had become “The City Too Busy Moving to Hate.”
As the new suburbs ballooned in size, traffic along the poorly placed highways became worse and worse. The obvious solution was mass transit — buses, light rail and trains that would more efficiently link the suburbs and the city — but that, too, faced opposition, largely for racial reasons. The white suburbanites had purposefully left the problems of the central city behind and worried that mass transit would bring them back.
Accordingly, suburbanites waged a sustained campaign against the Metropolitan Atlanta Rapid Transit Authority (MARTA) from its inception. Residents of the nearly all-white Cobb County resoundingly rejected the system in a 1965 vote. In 1971, Gwinnett and Clayton Counties, which were then also overwhelmingly white, followed suit, voting down a proposal to join MARTA by nearly 4-1 margins, and keeping MARTA out became the default position of many local politicians. (Emmett Burton, a Cobb County commissioner, won praise for promising to “stock the Chattahoochee with piranha” if that were needed to keep MARTA away.) David Chesnut, the white chairman of MARTA, insisted in 1987 that suburban opposition to mass transit had been “90 percent a racial issue.” Because of that resistance, MARTA became a city-only service that did little to relieve commuter traffic. By the mid-1980s, white racists were joking that MARTA, with its heavily black ridership, stood for “Moving Africans Rapidly Through Atlanta.”
Even as the suburbs became more racially diverse, they remained opposed to MARTA. After Gwinnett voted the system down again in 1990, a former Republican legislator later marveled at the arguments given by opponents. “They will come up with 12 different ways of saying they are not racist in public,” he told a reporter. “But you get them alone, behind a closed door, and you see this old blatant racism that we have had here for quite some time.”
African-American and white passengers on an Atlanta Transit Company trolley on April 23, 1956, shortly after the outlawing of segregation on all public buses. Horace Cort, via Associated Press.
Earlier this year, Gwinnett County voted MARTA down for a third time. Proponents had hoped that changes in the county’s racial composition, which was becoming less white, might make a difference. But the March initiative still failed by an eight-point margin. Officials discovered that some nonwhite suburbanites shared the isolationist instincts of earlier white suburbanites. One white property manager in her late 50s told a reporter that she voted against mass transit because it was used by poorer residents and immigrants, whom she called “illegals.” “Why should we pay for it?” she asked. “Why subsidize people who can’t manage their money and save up a dime to buy a car?”
In the end, Atlanta’s traffic is at a standstill because its attitude about transit is at a standstill, too. Fifty years after its Interstates were set down with an eye to segregation and its rapid-transit system was stunted by white flight, the city is still stalled in the past.
Kevin M. Kruse is a professor of history at Princeton University and the author of “White Flight: Atlanta and the Making of Modern Conservatism.
“I Can’t Breathe”
What air pollution and police violence have in common
By Kendra Pierre Louis | July 15 2020
Published in Sierra the online magazine of the Sierra Club
Even in nonpandemic times, air pollution is deadly.
Each year, it kills more than 100,000 people in the United States and 5 million worldwide. Most deadly are the tiny particles that are byproducts of the fuels we burn to power our cars, generate electricity, and create the panoply of chemicals that make up modern life. Like the coronavirus that causes COVID-19, they lodge deep in a person’s lungs, triggering a deadly cascade of health problems.
But mortality from air pollution is not evenly distributed: “Communities of color, and in particular poor communities of color, are more likely to live in places with poor air quality than their white, wealthier counterparts,” said Rachel Morello-Frosch, a professor in the Department of Environmental Science, Policy, and Management and the School of Public Health at the University of California, Berkeley. A pair of studies from the University of Michigan and the University of Montana published in 2015 in the journal Environmental Research Letters found that the high concentration of polluting industries in Black and Latino communities was the deliberate consequence of racist policies.
These same communities struggling to breathe are disproportionately harmed by the COVID-19 outbreak. According to the research and analysis group APM Research Lab, Black Americans are especially susceptible to the disease, with a mortality rate that as of June 23 was 2.3 times higher than the rate for white Americans. Based on the race and ethnicity data of 93 percent of the 120,000 people who had died of COVID-19 in the United States, the researchers found that “if they had died of COVID-19 at the same rate as white Americans, at least 16,000 Black Americans, 2,200 Latino Americans, and 400 Indigenous Americans would still be alive.”
Some of these deaths can be attributed to broader social inequities. Black and Latino people, for example, are more likely to hold jobs—including many in health care—that have been declared essential services, putting them at greater risk of exposure to the disease. And because of systemic racism within health care, they’re less likely to be given adequate treatment when they become sick. Rana Zoe Mungin, a Black public school teacher in Brooklyn, was twice denied a COVID-19 test at a local hospital despite exhibiting symptoms. At one point, according to her family, she was told that she was merely having a panic attack. Mungin eventually died of COVID-19.
A growing body of research suggests that air pollution itself is an important factor in these deaths.
“We looked at whether counties that historically have higher levels of air pollution have a higher mortality rate for COVID-19,” said Francesca Dominici, a professor of biostatistics at Harvard University. “We found a statistically significant association.” Dominici was the senior author on a study on the subject that is currently out for peer review. Similar studies are being conducted in Canada, China, Italy, the Netherlands, and the UK, she said, “looking at the relationship between exposure to particulate matter and COVID mortality.” That the association seems to exist across different populations strengthens the likelihood that pollution is a factor.
To understand why, it helps to understand what air pollution does to the body—especially the fine particulate matter known as PM 2.5, which is created from burning oil, coal, and fracked gas. Over the long term, breathing in these particles can permanently damage the lungs, making it harder to breathe. COVID-19 also damages the lungs. Air pollution can damage the heart. COVID-19 also damages the heart. Breathing polluted air makes you more likely to develop type 2 diabetes, a disease that makes you more likely to die from COVID-19.
“You have almost these kinds of feedback loops where the health outcomes that are associated with poor air quality are also the same outcomes that can make populations susceptible to more severe symptoms and mortality risks from COVID-19,” Morello-Frosch said.
If air pollution is the bullet, systemic racism loaded the gun. Research by Morello-Frosch and others shows that while communities of color suffer higher overall levels of air pollution compared with predominantly white communities, it also matters where those communities are located. Segregated cities, such as Memphis and Chicago, have higher levels of air pollution overall than more integrated ones.
In the face of evidence that air pollution is harmful and air pollution during a pandemic is especially so, the Trump administration is making it easier for companies to pollute. Even as the number of COVID-19 deaths was beginning to rise, Trump’s EPA rejected recommendations to raise the national air quality standard for particulate matter and told polluters that it wouldn’t expect routine pollution monitoring and compliance because of the pandemic. Given what we know about how air pollution affects the lungs, Dominici said, “it’s not really the time to relax air pollution regulation and give license to pollute the air.”
The movement that was sparked by George Floyd’s dying words, “I can’t breathe,” is now addressing air pollution as well as police violence. In Louisville, Kentucky, which has one of the highest asthma rates in the country, demands for environmental justice merged with demands for racial justice in the upstart senatorial campaign of state representative Charles Booker. Jamell Henderson, a professor at Brooklyn College and an activist with New York Communities for Change, said in a late-June press briefing, “It’s not just about police reform. It’s about educational reform, mental health reform, social service reform. It’s about health care reform and environmental justice reform.”
Now before you go, here’s a song from the black churches Click here.
This is an actual image of one of the four panels of the words of Thomas Jefferson emblazoned upon the walls of perhaps America’s most sacred shrine, the Jefferson Memorial.
The image was taken in October 2007 on my first pilgrimage to pray for our country’s transformation.
As I offer my thoughts, I invite you to observe this Fourth of July by a deeper, interior observance of the heart.
Take time to make these words, of the Declaration of Independence, your own.
Realize, especially those of you who are young people, that these words conceived, founded and established our country.
What existed only in the minds and hearts of our founding fathers and mothers became the United States of America.
But, very sadly, it is my sense that we have wandered far away from this vision.
We don’t realize that we must constantly re-birth America — for good or for ill.
It is my sense that at this critical point of American history that we — each and every American — ought to revisit that moment of our founding. And imagine what it was like.
Imagine their vision of what did not yet exist in the external world.
Imagine the courage they had.
Next to the Word of God, there are no words that are more sacred to me than these.
They are sacred because they reflected divine reality.
God blessed these words of Thomas Jefferson. And our country was born on the Fourth of July 1776.
When I lived in Washington in the summer of 1979 when I was 36 years old, I would go often and sit in the rotunda of this sacred shrine and ponder the vision of these sacred words.
I’d like to share with you what was going on in my head and my heart 38 years ago and today in America in which we are so in much in need of unity and healing, and inspiring leadership.
They are faith-based thoughts.
I just share them because they lead me to a very positive view of our country and our world,
a view that resists the profound hatred and violence and self-indulgence of our comatose society.
As you ponder my thoughts ask yourself what vision of America, what vision of the world and our future do you yourself have?
What do you want for you, for your children, for our country, for our world, for our planet?
I believe your Holy Spirit inspired these words:
WE HOLD THESE TRUTHS TO BE SELF-EVIDENT
THAT ALL MEN ARE CREATED EQUAL
AND ARE ENDOWED WITH CERTAIN INALIENABLE RIGHTS.
AMONG THESE ARE THE RIGHT TO LIFE, LIBERTY AND THE PURSUIT OF HAPPINESS.
As a Christian among other God-fearing women and men.
I address You and love You as my God.
You are my God.
But this means that You are not just my God, but the God of all those you have created.
You care about every person on this planet who has ever lived or who ever will;
Therefore, we are all equal in your sight. We are all persons.
You conceived and created each human being from the very beginning in Your mind and heart with a unique identity, a body and soul, and you sustain each one of us today and for all eternity.
I have come to recognize that ALL of us are in Your family, dear God.
And that makes us but sisters and brothers.
Help me to embrace Your children on this planet in my heart.
Help me to want for every one what you have so generously provided for me –
a little place to call home,
simple food on my table,
a decent education
and decent health care.
Help me, God, to recognize and support
the right of every human person to life, liberty and the pursuit of other people’s happiness as well as my own.
Help me not to be only concerned about my own needs, my own family’s needs,
but to realize that we are all one family.
Yet we are torn apart by hatred and violence and bigotry and brother still kills brother.
Help us export love not hate, peace and development for all people, not war and destruction.
This is my daily prayer, heavenly Father, for the world in which I live.
I pray that you would allow me the grace in some small way to help bring that about.
To you, heavenly Father ~
Father of my Redeemer and elder brother Jesus ~
all honor and praise and thanksgiving, with the Holy Spirit, now and forever.
The Jefferson Memorial
This, dear friends, is my prayer for the world in which I live.
It has ever been such since my lazy summer of ’79 in Washington and always will be.
I do not expect you to use my words as you pray.
I just invite you to make your own prayer.
Make this Fourth of July a re-dedication to our ideals.
We need God in our world today as we face the effects of covid 19 that continues to plague us.
I am presently away from home and intended to visit friends along my way, and have found all but one declining to see me because they are choosing to remain quarentined. And then there’s the double plague of racism that we also have to look into ourselves and see how each of us is infected by this virus that has been with us for so a long time. And it’s about time we faced up to it.
But we rely on ourselves and not on God. Capitalism, by definition, can create that illusion.
I urge you to rebirth the vision of our founding fathers and mothers in your own heart this Fourth of July 2020.
We need to renew that vision, that commitment every year, indeed, very often from the mightiest to the lowest of our land.
And I warn you (me too), if we don’t constantly attend to our renewal,
we will lose what we have and are.
Great civilizations before us have collapsed because of their complacency.
Nevertheless, it is my sense that God will transform us if we pray and bind together!
Before the hotdogs and the baby back ribs and the fireworks, let’s be at prayer and reflection, this Fourth of July.
Ask God for guidance. Ask forgiveness for taking all of this for granted.
We need God to bring us through these critical times.
And now, before you go, here’s a powerful song with historical images to inspire your reflection. Click here.
Be sure to enter full screen and turn up your speakers. Enjoy your celebration for we still have a beautiful land.
(There will be two other posts to reflect on following this one.)
The Feast of the Most Holy Body and Blood of Christ (Corpus Christ)
Sunday, June 14. 2020
Today is our Roman Catholic Feast of Corpus Christi in which pause to appreciate and give thanks for the wonderful gift of the holy Eucharist.
I’d like to reflect for a moment on what we Catholics believe about this wonderful sacrament.
In my 50 years as a priest I must have celebrated hundreds, maybe thousands of Masses over that time. But I’d like to offer some wonderful comments from Father Richard Rohr, an author I have always appreciated for his wisdom and insight. These are from a recent book “The Universal Christ.” Father Rohr realized that Jesus did not say, “This is my spirit given for you”, or ‘These are my thoughts.” Instead he said very daringly, “This is my body,” which seemed for a spiritual teacher, a God-man to speak. And John reports many left him because of it (John 6:66).
Rohr says he has come to realize that in offering his body, Jesus is precisely giving us his full bodily humanity more than his spiritualized divinity! Eat me,” he shockingly says.
Many of the ancient religions portrayed their god as eating or sacrificing humans or animals, which were offered on altars, but Jesus is inviting us that God would give himself as food for us.
On helpful piece of the Catholic ritual is our orthodox belief in ‘Real Presence.” By that we mean that Jesus is somehow physically present in the sacramental bread. This, Father Rohr says, sets the stage for what he likes to call “carnal knowledge” of God, who is normally assumed to be Spirit. It seemed that mere mind-knowing is not enough because it does not engage the heart or the soul. Presence is a unique capacity that includes body, heart, mind and whatever we mean by soul.. Only real presence can know Real Presence.
When Jesus speaks the words “This is my Body,” Father Rohr believes he was speaking not just about the bread right in front of him, but about the whole universe, about everything that is physical, material, and yet is spirit-filled. (The name of his book , again, is “The Universal Christ”). When we speak these sacred words at the altar, we are speaking them to both the bread and the congregation—so we can carry it “To all creation” (Mark 16:16). As St. Augustine said, we must feed the body of Christ to the people of God until they know they are what they eat! And they know what they drink!
Jesus pushes it further into even scarier directions by adding the symbolism of intoxicating wine as we lift the chalice and speak over all of suffering humanity. “This is my blood.’ Jesus then directs us Drink me, all of you!’
In drinking the Blood of Christ at this Holy Meal you are consciously uniting yourself with all unjust suffering in the world from the beginning of time till its end.
The bread and wine together are stand-ins for the very elements of the universe, which also enjoy and communicate the incarnate presence.
A true believer is eating what he or she is afraid to see and afraid to accept; The universe is the Body of God, both in its essence and its suffering.
As Pope Francis insists, the Eucharistic bread and wine are not a prize for the perfect or a reward for good behavior. Rather, they are food for the human journey and medicine for the sick.
For me, the Eucharistic words have sustained me as I experienced my sinfulness, my woundedness, my brokenness and also profound joy and at times, and a deep affection for my Jesus.
When I receive our Lord in holy communion I pray:
Lord Jesus, You became — You are still — bread-broken
and blood-poured out for the sake of the world.
As I receive the precious gift of the Eucharist
may I become Your body
and Your body become mine.
May Your blood course through my own blood stream.
I want to be transformed by my communion with you, Lord.
Transformed from my self-centered lusts and angers and petty jealousies
Let me become Your Body-broken
and Your Blood-poured-out
into a world that needs You
now more than ever.
To You, Jesus, be honor and glory and praise
this day and forever!
So be it! Amen!
And now. before you go, here is the Eucharistic hymn “Adoro Te Devote sung in procession. On this day throughout the world, it is the custom to have public processions in Catholic countrie with the Blessed Sacrament such as the one in this video. Click here. Be sure to turn up your speakers and enter full screen.
And here are today’s Mass readings with the Ancient “Sequence” or Eucharistic poem included before the gospel. Click here
Richard Rohr The Universal Christ / Ch. 11 pp. 129-138 Society for Promoting Christian Knowledge /2019 / 36 Causton Street / London SWIP 4ST / Copyright Center for Action and Contemplation 2019