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Reflection on the Twenty-Sixth Sunday in Ordinary Times

By Greg Swiderski

The readings for this Sunday:

Ezekiel 18:25-28

Philippians 2:1-11

Matthew 21:28-32

Salman Rushdie lived under a sentence of death, a fatwa, for 9 years because of his novel, Satanic Verses. Now he is free to travel and speak. He came to Pittsburgh to talk about his latest novel, Shalimar the Clown. Charlee Song of WDUQ interviewed him. He described the Kashmiri Valley in which much of the story evolves as an idyllic place with lush trees, honey bees, saffron; the people there were known for their gentleness. Since 1947 they have been caught in the violent conflict between two states: India and Pakistan. Rushdie, by birth Indian, has familial roots there.

He told Charlee that writing this story was difficult because he knew the people who were caught in this horrific violence. He observed that it does something to the Psyche when your magic space gets broken.

Ezekiel and the other prophets spoke for and to a people who likewise experienced such devastation. Their voices challenged the status quo and denounced the violence perpetrated upon the most vulnerable, the poor and the powerless.

In today's pericope we hear only part of Chapter 18. The prophet needs to proclaim hope. People thought they were prisoners to the sins of generations which had gone before them. They were unable to free themselves from a force bigger than themselves: the sins of the fathers seemed visited upon their children.

Ezekiel says a resounding NO. Each individual is responsible for his or her own choices. This priest and prophet offers an innovation to ethical thinking.

Two hurricanes have ravaged a vulnerable part of our country. Countless peoples lives have been ruined; many sacred places (homes, synagogues, mosques, churches) and holy memories seem obliterated. Some religious leaders say that this is a divine judgment; another sign of the end time. This strikes me as a cheap way to avoid taking responsibility for the decisions which individuals and political forces have made. Is there a relationship between global warming and the increasing ferocity of these destructive storms? Why did the government ignore those voices who called for more effective efforts to deal with the precarious position of New Orleans? Why did a "Big Dig" take place around Boston while little was done around the "Big Easy"? Why were several leaders of FEMA named because of their political connection rather than their competency? What about the increasing gap between the elite rich and the seemingly insignificant nobodies?

The questions continue. Strong voices like Ezekiel need to hear honest, hard answers. Will the answers make any difference in a system so wrought with the desire for power and money?

This seems terrifying, overwhelming, and depressing.

After Salman observes that the psyche gets broken when so much has been smashed, Charlee implies that people seem fragile to which he responds: perhaps but still, out of destruction, humans arise; persevere; build common bonds again and again.

Think, for instance of flourishing life in Japan and Germany after the pervasive destruction which war brought upon them. Think of the Jewish community prospering where there had been a holocaust.

So, we are resilient. For Christians, there is resurrection. In another part of Matthew's gospel we hear: Say yes if you mean yes and no, if you mean no. Will we utter a wholehearted Yes despite the wholesale political corruption and ineptitude in our system? Yes, we have recovered from destructive forces but will we cleanse the temple of power so that our government will respond for the people?