Prayer and Stereotypes: Homily 30th Sunday in Ordinary Time

 

Sir 35:12-14, 16-18

Ps 34:2-3,17-18-19, 23

2 Tm 4:6-8, 16-18

Lk 18:9-14

 

As was true of last Sunday's parable about the woman and the unjust judge, the parable of the Pharisee and the publican in the Temple, is found only in Luke's Gospel.  Both parables are about prayer; last week about the need to pray without ceasing, today about how to pray and how not to pray.  In the first reading from Sirach we encounter poetic images of the prayers of the lowly piercing the clouds and not resting until reaching their goal.

 

Sirach is unique.  Though written in Hebrew before Jesus' birth it was translated into Greek by the author's grandson. It was known only in Greek until the early twentieth century. Also known as Ecclesiasticus, Sirach is not part of the Hebrew Scripture. Protestants do not recognize it as authoritative.  However, Roman Catholics and Orthodox do hold Sirachas canonical. The non-acceptance of Sirach by the Protestant Church is a pity. Sirach, like the rest of the wisdom literature, is relevant to our lives in the present.  It is well-worth reading in its entirety.

 

Like the Gospel, the reading from Sirach is a commentary on prayer.  Both readings depend on stereotypes to make their points.  That brings up the question: what is a stereotype?

 

A stereotype is a general statement applied to a group whose members share a particular characteristic or set of characteristics.  Stereotypes may be used to judge and classify others positively or negatively or to set some groups apart as unique. Today, it seems that stereotypes are condemned without thinking as biased, discriminatory, unfair . . . pick the negative word and fill in the  blank. They are frequently the driver behind the identity politics that mark the pathetic state of affairs in the U.S.

 

Stereotypes do contain an element of truth.  One writer defined stereotypes as statistics in narrative form. All statistics have a degree of truth as well as an element of untruth or exceptions when applied to individuals. Unfortunately, all statistics, from those used in medical research to those describing global warming, to those applied to people, can easily be manipulated or distorted in order to push an agenda or prove a point that is not necessarily true.

 

For example, a common stereotype holds that Asian men have black hair and are shorter than American man.  Statistically this is true.  But, a photo from my ordination proves an exception. 

 

At just over 5’10” I am an average height American man. In the photo I am standing next to Ignatius Hung Wan-liu, a Taiwanese Jesuit priest and long-time friend. He does, in fact, have black hair, indeed he has great hair but, at 6' 3" he is five inches taller than me. In Ignatius' case, the stereotypes applied Asian men are only partially true. Caution is necessary when dealing with both stereotypes and statistics. 

 

Through repeated hearing and reading we stereotype figures in scripture as well. Were all Pharisees egotists?  No.  Were all publicans humble and self-aware?  No.  No stereotype holds true when applied to every individual or group.   Thus the challenge in both readings. 

 

Poverty, marginalization, and oppression do not automatically confer special virtue on any individual or group.  Conversely, wealth, intelligence, and power are not the invariable marks of a sinner.  I will leave it to you to consider the vicious stereotypes being hurled about in the world of U.S. politics that generally follow the form, if you voted for . . . . .   you are a . . . .  (fill in both blanks)  The poor can be, and are, sinners on the same plane as the wealthy.  And the wealthy can be as virtuous and humble as the publican of the parable.  How would we understand this parable if it was the tax-collector who had a case of inflated self-esteem while the Pharisee was humble? 

 

In his commentary on this passage Luke Timothy Johnson warns that,  “The parable . . . invites internalization by all readers because it speaks to something deep within every human heart.  The love of God can easily become a kind of idolatrous self-love. God's gifts can quickly be seized as possessions; . . . what was given by another can be turned into one's own accomplishment.” 

 

Prayer can also become a form of bragging.  He concludes with: "Piety is not an unambiguous posture.”  That prayer can become bragging and that piety is not an unambiguous posture should be emblazoned above the main entrances of all theology schools. The monastic literature contains frequent warnings about taking pride in one’s humility or boasting about one's prayer.  It is a temptation we all face.  Humility and arrogant pride are separated by a very thin line.

 

God's mercy does not depend on one's bank account or lack of bank account.  God's mercy does not depend on being oppressed nor necessarily on being perceived as an oppressor, a term that has become very subjective as expressed in all the ‘isms,’ ‘ists,’ and ‘phoooooobias’ thrown around like confetti today. Every one of them a stereotype.

 

God's mercy is available to all those who seek it in prayer. In Luke’s gospel  prayer is not simply an exercise of piety, it is faith in action. Prayer reveals who we are. Prayer reveals the nature our relationship with God. Prayer reveals our relationship with others.  When we pray, we are to come before the Lord in sincerity and truth. In the Lord's light we are called to admit that we are sinners in desperate need of his mercy.

 

The psalm is consoling:

 

"The Lord is close to the brokenhearted;
and those who are crushed in spirit he saves.
The Lord redeems the lives of his servants;
no one incurs guilt who takes refuge in him."

It is worth meditating on that for a bit today. 

 

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Spent the early part of this week at the Charterhouse in VT doing some work for and with the community. Miserable tripi up in the rain on Monday but Tuesday and Wednesday were glorious.  That part of Vermont is past peak leaf color but it was still beautiful.  Had one period of free time to go out and shoot.

 

The monastic church.  The lectern in the middle of choir is characteristic of Carthusian liturgy.

One of the several lakes.  The drought is considerable and water levels are quite low.

The road leading to the monastery.  

The monastery shot with a 150 mm lens.  It is about 500 feet below and perhaps a mile away.  

The light was glorious.  The windows are rarely open.  I've never seen the statue illuminated in this way.  

 

 

 

 

 

 

 Fr. Jack, SJ,MD