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Bible-based teaching that explores how to apply God's Word to the issues around us, respect the human dignity of every person, and work for justice for all. Justice God demands that we work for justice Does God care what goes on in our societies, or does He care only about our individual souls? The Bible has a very clear answer. Justice is one of God’s major priorities, and He wants us to pursue justice in our societies. He wants to transform not only our personal lives but also our governments, businesses, societies, and cultures. Read Justice and the Bible to see a short summary of the many Bible passages where God calls us to work for justice. This section of Faith Explored is a place to explore what it means for Christians to do justice in our time. Justice Resources Justice and the Bible God wants Christians to work for justice. God Calls Us to Speak Out In the Bible, God tells us to speak out for those with no voice and defend the poor (Proverbs 31:8-9). Groups That Work for Justice We are not alone. We can work with groups that speak out for justice. The Bible and Catholic Social Teaching Examples of how the Bible supports Catholic social teaching. Jesus Rejects the Death Penalty In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Stations of the Cross on Overcoming Racism What do the final hours in the life of Jesus say to us about racism in America today? Possible Future Topics BASIC PRINCIPLES Common Good Subsidiarity SEVEN THEMES OF CST 1. HUMAN DIGNITY Life War Nonviolence 2. PARTICIPATION Family 3. RIGHTS Health Government Responsibilities Racial Justice 4. OPTION FOR THE POOR Poverty Immigration 5. WORK Economy Business Practices 6. SOLIDARITY Advocacy God's Downside-Up View 7. CARE FOR CREATION Climate Change Want to see more? If there is nothing posted on a topic listed above, it means I don't have anything ready for publication on that topic yet. If you would like to encourage a higher priority for a topic, or would like to see a topic explored further, send me a note using the contact form below explaining what you are interested in and why it should be a priority. If you would like to pay for the development of specific material, please feel free to explore that with me, but payment is not required. The main thing is to offer a convincing case that the topic you are interested in should be a priority as material is added to the website.

The 7 themes of Catholic Social Teaching, with Scripture passages that support those themes. Previous Justice Articles Next The Bible and Catholic Social Teaching Examples of how the Bible supports Catholic social teaching. “Separation of Sheep and Goats.” Byzantine mosaic reproduction. Early 20th century (original dated early 6th century). Metropolitan Museum of Art , CC0, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Separation_of_Sheep_and_Goats_MET_cdi24-144-4s1.jpg . Tom Faletti December 9, 2024 The Bible and Catholic Social Teaching “Catholic social teaching is a central and essential element of our faith.” – United States Conference of Catholic Bishops, “Catholic Social Teaching,” USCCB , https://www.usccb.org/offices/justice-and-peace/catholic-social-teaching . Catholic social teaching draws on 4 streams of knowledge: The Bible , including specific passages and overarching themes. (All of Catholic social teaching is based on Scripture, starting with Genesis: We are made in the image of God.) Church documents , including encyclicals and other documents written by the popes, documents of Church councils, pastoral letters from conferences of bishops, etc. The 7 themes of Catholic Social Teaching identified by the U.S. Catholic bishops. Facts and analysis , including an examination of root causes that underlie specific issues. Themes of Catholic Social Teaching 1. Life and Dignity of the Human Person - All people are made in the image and likeness of God, so we must protect life and preserve human dignity from the beginning of human life to the end. Scriptural Support: Genesis 1:26-31 ; Luke 10:25-37 ; Romans 12: 9-18 . For more, see Life and Dignity of the Human Person | USCCB . Examples of relevant issues: Abortion; euthanasia; the death penalty; terrorism; war; immigration; racism. 2. Call to Family, Community, and Participation - All humans are social beings and are called, and must be welcomed, to participate in community. Scriptural Support: Romans 12:4-8 ; 1 Peter 4:8-11 ; Leviticus 25:23-28,35-43 . For more, see Call to Family Community and Participation | USCCB . Examples of relevant issues: Government support for families; education; homelessness; new immigrants in your community; people with disabilities; people on the fringes of society; the role of Christians in politics/government. 3. Rights and Responsibilities - Everyone has human rights and a duty to care for and share with those who lack what is required for human decency . Scriptural Support: Isaiah 1:16-17 ; Luke 16:19-31 ; Psalm 72:1-14 . For more, see Rights and Responsibilities | USCCB . Examples of relevant issues: Protection of life; access to food and water; access to shelter and basic health care; education; employment; equal treatment; protection from discrimination, injustice, and oppression; rights of conscience and religion. 4. Option for the Poor and Vulnerable – We must put the needs of the poor and vulnerable first. Scriptural Support: Zechariah 7:8-11 ; Isaiah 58:6-10 ; Matthew 25: 31-46 . For more, see Option for the Poor and Vulnerable | USCCB . Examples of relevant issues: Poverty; safety net programs; support for people with disabilities; refugees, asylum seekers, and other migrants; people threatened by violence; orphans and children in foster care. 5. The Dignity of Work and the Rights of Workers – We must ensure that workers are treated fairly and that their rights are respected. Scriptural Support: Deuteronomy 24:14-15 ; Matthew 20:1-16 ; James 5:1-6 . For more, see The Dignity of Work and the Rights of Workers | USCCB . Examples of relevant issues: A just/living wage; basic benefits; time off (sick/vacation/family leave); employment training/assistance; fair treatment/equal employment; unions/collective bargaining. 6. Solidarity – We must stand with others in their struggle for justice and work for the common good of all people. Scriptural Support: Proverbs 31:8-9 ; Psalm 82:3-4 ; Leviticus 19:33-34 ; 1 Corinthians 12:12-26 . For more, see Solidarity | USCCB . Examples of relevant issues: Advocating for the oppressed, needy, voiceless, migrant, disabled, ill, abused, etc.; humanitarian aid to poor people in other countries; supporting people whose human rights are violated; weighing private interests vs. the common good in society. 7. Care for God’s Creation – We must be good stewards of creation and protect the environment. Scriptural Support: Genesis 2:15 ; Leviticus 25:18-24 ; Matthew 6:25-34 . For more, see Care for Creation | USCCB . Examples of relevant issues: Air and water pollution; conservation; climate change; location of sites with toxic substances/environmental hazards; contamination of soil and groundwater; waste management; deforestation; surface mining. For a summary of the 7 themes, see Seven Themes of Catholic Social Teaching Handout from Catholic Relief Services. For more information about the 7 themes of Catholic Social Teaching, see Seven Themes of Catholic Social Teaching | USCCB , which has a separate page on each of the 7 themes, with relevant Scripture passages and excerpts from Church teachings and documents. Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

Bible-based teaching that explores the Christian faith and how to live everyday life with gratitude, joy, faith, truth, kindness, and respect. Christian Faith Faith and the Christian Life What do Christians believe, and what does the Christian life look like? These articles explore important questions about who God is and how we can live the transformed life he offers us more fully. God Did Not Abandon Jesus on the Cross The idea that God abandoned or withdrew from Jesus, or hid his face from Jesus, contradicts the Bible and Christian doctrine about the Trinity. God was there to the end and will never abandon humans. God Takes a Downside-Up View of the World Throughout the Bible, God views what is going on from the perspective of the lowly, the poor, and the outcast. Faith Versus Works: What Does the Gospel of Matthew Say Matthew does not support the idea that a sinner’s prayer is a simple ticket to heaven. In his Gospel, Jesus calls us to much more than that. Look for the Perspective that Allows You to See Joy Your attitude determines what is a “win.” Reconciliation Can Start with a Gesture What is the small gesture or action you could take? When Did Christians First Recognize the Divinity of Jesus? The earliest Christian documents – Paul’s letters to the Thessalonians – show an early understanding that Jesus is God, and the Gospels say it explicitly. Dietrich Bonhoeffer: Discipleship, Responsibility, Transformation Many seek to use him for their own cause, but few want to embrace his total commitment to Christ. God Reveals Himself in Scripture and in the Natural World, through Faith and Science God teaches us through faith and science. The Rapture? It’s Not a Pre-Millennial Escape from Tribulation Pre-tribulation theories contradict Jesus and Paul. What does the Bible actually say? Let's put our faith into action! The life of a follower of Christ is an adventure. We each have a unique mind, body, and spirit , character, abilities, and circumstances . Jesus embraces each of us in the fullness of who we are. He also embraces us collectively as the Body of Christ. Through the working of the Holy Spirit in us, God wants to help each of us, individually and together – every day, all the time – to become more fully like Jesus and to participate in His work to transform the world. Where do you need to grow? In what ways can you take a step closer to God? Possible Future Topics Want to see more? If there is nothing posted on a topic listed above, it means I don't have anything ready for publication on that topic yet. If you would like to encourage a higher priority for a topic, or would like to see a topic explored further, send me a note using the contact form below explaining what you are interested in and why it should be a priority. If you would like to pay for the development of specific material, please feel free to explore that with me, but payment is not required. The main thing is to offer a convincing case that the topic you are interested in should be a priority as material is added to the website. Image at top by Erika Giraud, provided by Unsplash via Wix.

The earliest Christian documents – Paul’s letters to the Thessalonians – show an early understanding that Jesus is God, and the Gospels say it explicitly. Previous Christian Faith Articles Next When Did Christians First Recognize the Divinity of Jesus? The earliest Christian documents – Paul’s letters to the Thessalonians – show an early understanding that Jesus is God, and the Gospels say it explicitly. Stained glass presentation of the Holy Trinity in the church of St. Peter & St. Paul in Brockdish, United Kingdom. The artist is unknown. CC BY-SA 2.0 , via Wikimedia Commons . Tom Faletti March 15, 2025 2025 is a banner year for Christians, but few realize it. Exactly 1,700 years ago in AD 325, several hundred bishops gathered in the city of Nicaea (located in the present-day Turkish city of Iznik, approximately 90 miles southeast of Istanbul). There, they worked out the formal language describing many elements of the doctrine of the Trinity, including the words Christians use to explain that Jesus is God. Some skeptics claim that the early Christians did not see Jesus as God. At the extreme, conspiracy theorists who want Jesus to be seen as just a man argue that the divinity of Jesus wasn’t accepted until it was promulgated at that First Council of Nicaea, almost 300 years after Jesus died and rose from the dead. (A famous novel and movie from early in the 21st century made such a claim.) The skeptics are ignoring crucial evidence from the Bible itself. The belief in the divinity of Jesus first shows up in the first two documents that were later included in the Bible: Paul’s first and second letters to the Thessalonians. 1 Thessalonians was written in AD 50, just 20 years after Jesus’s death and resurrection and 275 years before the Council of Nicaea. 2 Thessalonians followed a few months later. Both indicate that the apostle Paul believed in the divinity of Jesus. Paul treats the Lord Jesus and God the Father as a unity and prays to Jesus as he would to God It would be easy to miss these earliest expressions of belief in the divinity of Jesus. To us they are subtle. Paul wasn’t trying to write a book of doctrine. But a careful examination of what he wrote in Greek reveals clear indications of Paul’s belief in the divinity of Jesus, and his belief that Jesus and the Father are one. In 1 Thessalonians 3:11, Paul prays that God the Father and the Lord Jesus will direct his path back to the Thessalonians for another visit (his first visit was cut short by persecution). The verb he uses for “direct” is a third person singular verb – the verb you use when the noun is a singular noun. In other words, he speaks of God the Father and the Lord Jesus as a single entity, not as two entities. What do I mean by that? Let me explain by offering an analogy. Suppose I say that “John is directing traffic.” The word “is” is a third person singular verb, which goes with the third-person singular noun “John.” If I say that “John and Paul are directing traffic,” the word “are” is a third person plural verb that goes with the third person plural subject “John and Paul.” In ordinary circumstances, I would never say, “John and Paul is directing traffic.” That would be bad grammar. The word “is” requires a singular noun. There is only one reason why I would use “is” in that sentence: if “John and Paul” is a singular entity rather than a plural group of entities – for example, if “John and Paul” is the name of a security service. In that case, “John and Paul” is a singular entity, not a pair of separate entities, and I could correctly say that “John and Paul is directing traffic.” In 1 Thessalonians 3:11, Paul uses a verb that treats God the Father and the Lord Jesus as a single entity, using the third person singular verb . You can’t see this in the English, because English often does not have different words for singular and plural verbs; but it is clear in the Greek. Paul chooses the verb form that treats God the Father and the Lord Jesus as a unity that acts as one. (See 1 Thessalonians 2:17-3:13 for my full Bible Study on this portion of Paul’s letter.) In the next verse (1 Thess. 3:12), Paul prays that the Lord Jesus will help the Thessalonians abound in love. This is another subtle sign of his belief in the divinity of Jesus. Paul would not pray to a mere human; God is the one who can answer prayer. But he directs his prayer to Jesus. This indicates that, 20 years after the Resurrection, Paul sees Jesus as having the power of God. Contrary to the confusion of the skeptics, the Christians of Jesus’s time believed that Jesus is God and that he is one with the Father. He was not just a man elevated to divinity centuries later by the Council of Nicaea. Paul again places Jesus on a par with the Father in his second letter A few months later, Paul writes a second letter to the Thessalonians. He again chooses a verb that identifies God the Father and the Lord Jesus as one, as I explain in my Bible Study on 2 Thessalonians 2:13-3:18 . Here is the story. In 2 Thessalonians 2:16, Paul is praying for the Thessalonians. He begins the prayer by describing our Lord Jesus Christ and God our Father as having given us eternal comfort and good hope by grace. He continues the sentence by saying, may he encourage your hearts and may he strengthen them. He uses the third personal singular he ; He does not say, may they encourage and strengthen your hearts. Again, as in 1 Thessalonians 3:11, Paul indicates by his grammar that he sees the Lord Jesus Christ and God the Father as one God, which means that he believes in the divinity of Jesus. Other passages in the Bible assert Jesus’s divinity Paul also signals Jesus’s divinity a few years later in his letter to the Philippians (2:6-11). But Paul’s letters are not the only places we see signs of the early belief in the divinity of Jesus. In the Gospel of Mark, written less than 20 years later, Jesus embraces the claim that He is the Messiah and the Son of God and adds that He will come in judgment from the right hand of God (Mark 14:62-64). His opponents see it as a clear claim of divinity, which is why they call for His execution. The Gospel of John, which was written before AD 100, repeatedly affirms Jesus’s divinity. Here are some examples: The first chapter refers to Jesus as “the Word” (John 1:14-15) and says, “In the beginning . . . the Word was with God, and the Word was God” (John 1:1). Jesus says, “The Father and I are one” (John 10:30). Jesus uses the phrase “I am” frequently, but in one instance, He uses it in a way that clearly asserts divinity. In John 8:56-59, He says, “Before Abraham existed, I am.” “I am” is the core of the name of God in the Old Testament (YHWH, or Yahweh). His opponents clearly understand that He is claiming divinity and pick up stones to kill him for blaspheming. When Thomas encounters the risen Jesus, he calls Jesus “my Lord and my God” (John 20:28). The skeptics think church leaders waited 300 years to declare Jesus divine. It is true that throughout history, some people, both within and outside of the Church, have questioned the belief that Jesus is divine. But the belief itself – that Jesus is divine as well as human – was not a novel idea decided out of nowhere in 325. It is actually in the Bible. The Council of Nicaea gave us common words to explain Jesus’s divinity The Nicene Creed affirms that there is one God in three Persons, that the Lord Jesus Christ is “God from God,” and that the Son of God is “consubstantial with the Father,” meaning that He is “of the same substance” as God and did not start out as a human. The Council of Nicaea was important because it agreed on formal, doctrinal language to express these truths of the Christian faith. But Paul signaled that Jesus is divine 275 years earlier in his choice of verbs and pronouns in his first and second letters to the Thessalonians. NOTE: There is much more in Paul’s letters to the Thessalonians. Although my Bible Studies pause occasionally to explain doctrinal issues like this, the main focus of my Bible Studies is to help us explore how we can apply the practical wisdom of the Scriptures to our everyday lives. Check out my full set of Bible Studies and see where God leads you. Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Christian Faith Articles Next

Special materials from Faith Explored to help you learn more about the Bible and apply it in your life, including Bible quizzes and quotes. Special Materials Easter Quiz: The Resurrection of Jesus How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Quiz on Faith, Hope, and Love You’ve probably heard the words “faith, hope, and love” together many times. Take this 6-question quiz to see how much you know about them. Nagasaki - A History of Christian Faithfulness in Adversity For these Christians, neither persecution nor suppression, not even an atomic bomb, has kept them from staying faithful to Christ. Quotes Quotes worth thinking about. Tags used for Blog Posts 1 Corinthians (5) 5 posts 1 Peter (3) 3 posts 1 Thessalonians (11) 11 posts 1 Timothy (3) 3 posts 2 Corinthians (1) 1 post 2 Peter (1) 1 post 2 Thessalonians (1) 1 post 2 Timothy (1) 1 post Action (24) 24 posts Acts (3) 3 posts Advocacy (13) 13 posts Anger (5) 5 posts Anxiety (1) 1 post Bible (47) 47 posts Bible Study (26) 26 posts Catholic (7) 7 posts Christian Faith (19) 19 posts Christian Living (44) 44 posts Christmas (7) 7 posts Church (8) 8 posts Colossians (4) 4 posts Death penalty (1) 1 post Deuteronomy (2) 2 posts Ephesians (9) 9 posts Everyday Life (27) 27 posts Exodus (3) 3 posts Family (1) 1 post Forgiveness (5) 5 posts Galatians (4) 4 posts Genesis (3) 3 posts Gentleness (4) 4 posts God (16) 16 posts Gratitude (4) 4 posts Hebrews (3) 3 posts Hope (3) 3 posts Human Dignity (16) 16 posts Hunger (2) 2 posts Isaiah (3) 3 posts Issues (17) 17 posts James (5) 5 posts Jeremiah (1) 1 post John (13) 13 posts Justice (19) 19 posts Leviticus (2) 2 posts Love (11) 11 posts Luke (22) 22 posts Malachi (1) 1 post Marginalized (9) 9 posts Mark (7) 7 posts Matthew (25) 25 posts Mercy (4) 4 posts Micah (1) 1 post Nonviolence (3) 3 posts Peace (3) 3 posts Philemon (1) 1 post Philippians (7) 7 posts Politics (8) 8 posts Poverty (5) 5 posts Prayer (6) 6 posts Proverbs (3) 3 posts Psalms (14) 14 posts Purpose (1) 1 post Racial Justice (7) 7 posts Respect (12) 12 posts Rights (3) 3 posts Romans (5) 5 posts Science (3) 3 posts Sin and temptation (3) 3 posts Social Media (3) 3 posts Solidarity (7) 7 posts Thanksgiving (5) 5 posts Titus (1) 1 post Trust (3) 3 posts Truth (17) 17 posts Words (8) 8 posts Image at top by Sabbir Ahmed, provided by Unsplash via Wix.

Throughout the Bible, God views what is going on from the perspective of the lowly, the poor, and the outcast. Previous Christian Faith Articles Next God Takes a Downside-Up View of the World Throughout the Bible, God views what is going on from the perspective of the lowly, the poor, and the outcast. Image by Gianna B, provided by Unsplash via Wix. Tom Faletti March 17, 2025 Everywhere we turn in the Bible, we see God showing great concern for the people that those in power ignore or abuse. He advocates for the poor, the widow, the orphan, the immigrant, the stranger. He denounces leaders who abuse the needy and warns us not to ignore the needs of the least among us. God takes a downside-up view of the world. Here are some examples: Jesus in the Sermon on the Mount/Plain Jesus shows his downside-up view of life in the Sermon on the Mount/Plain: Blessed are the poor (Luke 6:20). Blessed are the hungry (Luke 6:21). Blessed are the meek (Matt. 5:5). Blessed are the peacemakers (Matt. 5:9). Blessed are those who mourn (Matt. 5:4). Love your enemies (Matt. 5:43-48). You can’t serve both God and Mammon (money) (Matt. 6:24). Do to others what you want them to do to you (Matt. 7:12). Jesus in his parables and other teachings This incident is part of a series of events in this part of Matthew’s Gospel where Jesus explains what I call Jesus's downside-up view of life (which is upside-down for those who are at the top of the social ladder): The greatest must become like a child (Matt. 18:1-5). God cares as much about the one stray person as the 99 who are safe (Matt. 18:10-14). The prayers of just 2 or 3 people can move heaven (Matt. 18:19-20). Forgiveness is not something we can choose to dole out in limited amounts — we are called to forgive to the utmost (Matt. 18:21-35). Men are not to look for reasons to divorce their wives (divorce could leave women economically devastated at the whim of a faithless husband) (Matt. 19:1-9). Anti-foreigner prejudice is to be rejected: a foreign woman is worthy of praise and assistance (Matt. 15:21-28). The kingdom of heaven belongs to the children, who are the lowest people on the social ladder (Matt. 19:13-15). Wealth, rather than being a sign of God’s favor, makes it hard to be saved (Matt. 19:16-30). The rewards of the kingdom are available to those who come late to Jesus as well as those who (think they) have followed God’s law from the beginning (Matt. 20:1-16). Those who wish to be first must be the servant of all (Matt. 20:20-28). God welcomes the poor, the crippled, the blind, and the lame to his eternal feast (Luke 14:15-24). If you ignore the needy who struggle for the basics of life, you should not expect to find a place in the Kingdom of God (Luke 16:19-31). Jesus in the story of the Last Judgment Jesus shows his downside-up view of life in the story of the Last Judgment: Come, you who are blessed by my Father (Matt. 25:34): I was hungry and you fed me (Matt. 25:35). I was a stranger and you welcomed me (Matt. 25:35). I was in prison and you visited me (Matt. 25:35). What you did to the least of these, you did to me (Matt. 25:40). Depart from me, you who are accursed (Matt. 25:41): What you did not do to the least of these, you did not do to me (Matt. 25:45). Jesus on the cross When he was arrested in the Garden of Gethsemane, Jesus said that he could have defended himself with “more than twelve legions of angels” (Matt. 26:53) if he had chosen to do so. Instead, he chose to give up his life for our benefit: He said that he, the Son of Man, came “not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). He said, “I am among you as the one who serves” (Luke 22:27). He demonstrated this servant attitude by washing his disciple’s feet (John 13:1-5). And then he gave himself up to death on the Cross, staying true to his downside-up approach even to the end. God in the Old Testament God shows the same downside-up view of life throughout the Old Testament: The Lord hears the cry of the poor (Ps. 34:17/18; Ps. 69:33/34). Defend the oppressed (Ps. 72:3/4). Do not oppress the alien/stranger, the orphan, or the widow (Jer. 22:3; Zech. 7:10). Provide support for the poor (Lev. 25:35). Offer a helping hand to the needy (Deut. 15:7-8). Treat the immigrant like you treat a citizen (Lev. 19:33-34). Provide justice to the lowly and the destitute; rescue the poor and needy from the hand of the wicked (Ps. 82:3-4). If you close your ears to the cry of the poor, you will cry out and not be heard (Prov. 21:13). The fast I desire is that you end the injustice (Is. 58:6-11). The challenge to us: Will we see as God sees? God has shown us how He sees the world. He has a special concern for those who the world cares the least about, precisely because the world cares so little about them and often doesn’t even see them. We need to make an effort to see the world with the clear eyes of God. The closer we are to the top, the harder that may be, especially if we live in a thriving city in a powerful nation. We may need to force ourselves to see differently than the world we live in has trained us to see. Yet Christians can do no less if they wish to follow God. The downside-up view is the only view worthy of the name of Christ. We might ask ourselves: We who are Christians call Jesus Lord and claim to be His followers. But do we think like Him? Do we put our priorities where His are? Do we care for the least, the lost, the lowly, the left-out, the left-behind the way He does? Do God’s downside-up priorities show in our charitable giving, our work, our social activities, our church work, our political positions, our use of time, our everyday comments about what is going on in our society? How can we embrace more fully God’s downside-up view of our world? Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Christian Faith Articles Next

What do the final hours in the life of Jesus say to us about racism in America today? Previous Justice Articles Next Stations of the Cross on Overcoming Racism What do the final hours in the life of Jesus say to us about racism in America today? The first station in the Stations of the Cross in the Church of Saint Stephen in Salmbach, Bas-Rhin, France, cropped. Gerd Eichmann, CC BY-SA 4.0 , via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Salmbach-St_Stephan-Kreuzweg-01-Jesus_wird_zum_Tode_verurteilt-gje.jpg . Tom Faletti March 1, 2024 Do the final hours in the life of Jesus say anything to us about racism in America today? The connections are numerous and compelling. I invite you to pray the “ Stations of the Cross: Overcoming Racism ,” which I wrote to explore those connections: Stations of the Cross: Overcoming Racism (PDF) The link to the PDF can be found in the Prayer Resources section of this page: Combatting Racism - Parish Resources Background The Stations of the Cross, also known as the Way of the Cross, are an ancient prayer form that Christians developed to remember the events surrounding the Passion and death of Jesus Christ. This particular version of the Stations challenges us to explore the ongoing problem of racism through the lens of the suffering of Jesus. While the Stations are often prayed in churches during the season of Lent, these Stations can be prayed anywhere, anytime. You don’t need to be in a church to reflect on the links between Jesus’s suffering and the struggles of those who endure racism in our nation today. You can download a PDF document containing the Stations here: Stations of the Cross: Overcoming Racism . You can also find a link to it and other resources under the “Prayer Resources” heading here: Combatting Racism - Parish Resources . The US bishops wrote a lengthy letter addressing the issue of racism. A PDF of that pastoral letter can be found here: Open Wide Our Hearts: The Enduring Call to Love Pastoral Letter Against Racism . Links to that letter and other statements can be found here: Combatting Racism - Statements and Letters . The unjust and racist treatment of our Black brothers and sisters as well as people of many other races and ethnicities continues to tarnish our nation. Their pain must become our pain, their cause must become our cause, until the discrimination ends and all people are truly treated equally. USCCB Links PDF of the Stations: Stations of the Cross: Overcoming Racism : https://www.usccb.org/resources/stations-of-the-cross-overcoming-racism.pdf A variety of resources on racism, including a link to the Stations: Combatting Racism - Parish Resources : https://www.usccb.org/committees/ad-hoc-committee-against-racism/combatting-racism-parish-resources (see the Prayer Resources section) U.S. Catholic Bishops' Pastoral Letter: Open Wide Our Hearts: The Enduring Call to Love – Pastoral Letter Against Racism : https://usccb.org/issues-and-action/human-life-and-dignity/racism/upload/open-wide-our-hearts.pdf Other resources: Combatting Racism - Statements and Letters : https://www.usccb.org/committees/ad-hoc-committee-against-racism/combatting-racism-statements-and-letters Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

Many seek to use him for their own cause, but few want to embrace his total commitment to Christ. Previous Christian Faith Articles Next Dietrich Bonhoeffer: Discipleship, Responsibility, Transformation Many seek to use him for their own cause, but few want to embrace his total commitment to Christ. “Dietrich Bonhoeffer Stained Glass.” St Johannes Basilikum, Berlin, Germany. Sludge G. Photo taken 30 Aug. 2009, https://www.flickr.com/photos/sludgeulper/3904027037 . Wikimedia Commons, CC BY-SA 2.0 , https://commons.wikimedia.org/wiki/File:Dietrich_Bonhoeffer_.jpg . Tom Faletti December 26, 2024 What does it mean to be a fully committed follower of Jesus Christ? Dietrich Bonhoeffer devoted his life to that question. Although his answer shifted over time, his devotion to Christ never wavered and he ultimately gave up his life because of his faith. A new movie, Bonhoeffer: Pastor. Spy. Assassin. (Angel Studios, 2024), tells a gripping tale of Bonhoeffer’s life and execution in a Nazi concentration camp on April 9, 1945, but it provides little illumination of the faith this German pastor expressed so powerfully in his writings and his teaching. At the core of Bonhoeffer’s life was a commitment to the whole gospel and a radical desire to live fully for Christ. Who was Dietrich Bonhoeffer? Bonhoeffer was a Lutheran minister in Germany when the Nazi dictatorship took power in the 1930s and began to eliminate those it hated. Hitler wanted total allegiance, and that demand is necessarily a problem for Christians, for whom only God is worthy of total allegiance. Most Christians in Germany at the time did not recognize how incompatible the Christian faith was with Hitler’s hatreds, goals, and methods. Bonhoeffer saw the problem from the start and sought to keep Christ at the core of the church’s identity. Bonhoeffer’s life and teachings come in three parts: discipleship, responsibility, and transformation. In each phase of his story, he challenges us to put our faith at the center of our lives. Part 1 Discipleship: Total commitment to every word of Christ Bonhoeffer started out as a pastor, theologian, and college professor, but he shifted course when the Nazis launched their brutal dictatorship in 1933. He left Germany and worked through ecumenical circles to try to warn the church around the world that Hitler was not just a political or military threat; he was a spiritual threat because his demands raised him up as an idol in opposition to God. Bonhoeffer argued that the Nazi regime’s insistence on allegiance to Hitler’s agenda even over conscience and faith was a threat to the very existence of genuine Christianity. In 1935, Bonhoeffer returned to Germany to begin training pastors in what was called the Confessing Church – those who resisted the Nazi regime’s efforts to unite all Protestant churches behind its persecution of Jews and pursuit of transnational domination. His seminary was eventually declared illegal and shut down by the Nazi government. In 1937, he published a book that captured the content of the lectures he gave as he prepared pastors to serve in the Confessing Church. The book never specifically mentions Hitler or what was going on in Germany at the time, but it speaks clearly of the coming persecution and explains what living a life that is fully committed to Christ must look like. The book was titled Nachfolge , German for “Discipleship,” but the English translation was called The Cost of Discipleship . It is most famous for its analysis of the difference between “cheap grace” and “costly grace.” Cheap grace is the belief that, because Jesus died for our sins, it doesn’t matter whether we obey His commandments since we have already been forgiven and justified by His death. Cheap grace is “grace without discipleship, grace without the cross” (Dietrich Bonhoeffer, The Cost of Discipleship , originally published in 1937 in German as Nachfolge ; English revised and unabridged edition published by The Macmillan Company, 1963, p. 47). Costly grace calls us to take up our cross and follow in the way of Christ. Costly grace means we accept and embrace a “single-minded obedience to the word of Christ” (p. 88). Costly grace places the teachings of Jesus first in every aspect of life. When any part of the Church expects little of its members other than an hour on Sunday and a statement of faith — whether that statement is a creed or a “sinner’s prayer” – it has fallen sway to “cheap grace.” But there is far more in Bonhoeffer’s book, and even people who take their faith seriously might be uncomfortable with the severity and absolutism of his approach. For example, according to Bonhoeffer, Jesus’s directive to the rich young man to sell everything and give the money to the poor applies to all of us. When Jesus says that the person who calls someone a fool is in danger of going to hell (Matthew 5:22), Bonhoeffer says Jesus means it literally. When Jesus tells us to love our enemies, that means we must do good to them, not just pray for them, because love is not love if it does not take action. When we are mistreated, Bonhoeffer echoes Jesus in saying we are to relinquish our personal rights by turning the other cheek and must never respond to violence with violence. All of Jesus’s teachings are to be taken literally, Bonhoeffer tells us. If we take Jesus’s commands figuratively – as commands intended only for a limited number of people or as aspirational goals that we don’t think God expects us to fully obey – we risk falling into the cheap grace that is no real commitment to Jesus at all. Bonhoeffer argues that, since Christ became one with us in the Incarnation, He is intimately involved in every aspect of our lives. In every interaction we have with other people, Christ is there. He “stands in the center between my neighbor and myself” (p. 112). Since all of our dealings with other people also include Christ, we must embrace the way of the cross, the way of reconciliation, the way of love even for our enemy, in every interaction. That is what it means to love others as He loves us. That is why “any attack even on the least of men is an attack on Christ, who took the form of man, and in his own Person, restored the image of God in all that bears a human form” (p. 341). Since every person is made in the image of God, we must treat every person with love. We “recover our true humanity” when we “retrieve our solidarity with the whole human race” (p. 341). We are called to recognize the connection we have with all other people because that is what Christ did. This call to be like Christ does not apply only to saints or pastors. This discipleship, Bonhoeffer insists, is for all of us. All are called to obey. Reflecting on Bonhoeffer’s call to discipleship Bonhoeffer’s teachings raise many challenging questions. We might ask ourselves: Is the church too willing to let people slide by with cheap grace rather than confronting them with a gospel that demands total commitment? When are the teachings of Jesus (for example, to sell all you have, don’t insult others, turn the other cheek, love your enemy, etc.) meant to be taken literally as absolute commands? Does Jesus want all of us to do all of these things all the time? How are we to respond to these teachings of Jesus? How would our lives be different if we lived them in “solidarity with the whole human race,” as Jesus chose to live in solidarity with us? Who would we need to embrace or include as one of “us” if we were to adopt this solidarity with others as a guiding principle? Part 2 The movie Bonhoeffer (Angel Studios, 2024) tells us that the pacifist Dietrich Bonhoeffer chose to get involved in a plot to assassinate Hitler, but it does little to explore the conflicting feelings Bonhoeffer had. He saw clear spiritual risks in this decision and sought to stay true to the suffering Christ. Responsibility: Free people face difficult choices in this world Bonhoeffer sought to train pastors in an underground seminary as Hitler was consolidating and extending his power in the 1930s. Bonhoeffer’s book The Cost of Discipleship , which is based on his lectures at that time, insists that a life of total dedication to Christ will be resisted by those opposed to Christ and will be met with persecution. To be persecuted is to share in the cross of Christ. Those who suffer martyrdom enter fully into the cross of Christ and live with Him forever in glory. When Bonhoeffer’s safety appeared to be in jeopardy, his friends abroad convinced him to leave Germany. But he soon decided that if he did not join in the suffering of his fellow Christians in Germany, he could not legitimately be part of the rebuilding that he knew would be necessary once Hitler was gone. So he returned to Germany. He was arrested in 1943, imprisoned for two years, and ultimately was hanged shortly before the Allies defeated the Third Reich. The reason why Bonhoeffer was arrested is surprising. For a while, Bonhoeffer worked as a double agent, ostensibly working for German intelligence while also working for the German Resistance. Some of his family members were part of a unit in the Resistance that developed a plot to assassinate Hitler. Bonhoeffer supported that effort. The plot failed, but Bonhoeffer’s role in the Resistance was discovered and he was arrested on April 5, 1943. In 1937, Bonhoeffer had taught that violence was never acceptable for a Christian. He had written: “If I am assailed, I am not to condone or justify aggression. . . . Suffering willingly endured is stronger than evil. . . . There is no deed on earth so outrageous as to justify a different attitude. The worse the evil, the readier must the Christian be to suffer; he must let the evil person fall into Jesus’ hands [i.e., leave the response to Jesus and not take matters into one’s own hands]” (Dietrich Bonhoeffer, The Cost of Discipleship , originally published in 1937 in German as Nachfolge ; English revised and unabridged edition published by The Macmillan Company, 1963, p. 158-159). But as he saw the enormity of the evil being done under the Third Reich – which was killing millions of Jews and other innocent people and undermining the basic tenets of Christianity by not allowing seminaries or churches to operate if they resisted Hitler’s program – he gradually became convinced that violence was necessary in order to rid Germany of Hitler. I asked Kurt Kreibohm, a retired pastor and tour guide at the Dietrich Bonhoeffer House in Berlin about this seeming contradiction. He acknowledged the contradiction and said that Bonhoeffer agonized over it. Bonhoeffer struggled with the idea that what he was doing was a sin (indicating that he still believed what he had written previously); yet he believed the assassination attempt was necessary to prevent the killing of millions of additional people. He put himself in the hands of God, believing that his participation in the plot was worthy of God’s judgment against him even though he believed it was necessary. In 1942, a few months before he was arrested, Bonhoeffer wrote a Christmas letter to his co-conspirators. In that letter, he discusses the need for Germans to exercise “the free responsibility of the free man,” a responsibility that is “founded in a God who calls for the free venture of faith to responsible action and who promises forgiveness and consolation to the one who on account of such action becomes a sinner” (Dietrich Bonhoeffer, Letters and Papers from Prison , Dietrich Bonhoeffer Works – Reader’s Edition, Fortress Press, 2015, pp. 7-8). Bonhoeffer’s thinking has evolved in the five years since he wrote The Cost of Discipleship . Now, he sees that the need to make concrete decisions in difficult situations presents ethical challenges, and he underscores our responsibility for the actions we choose. He does not take lightly the possibility that he will make wrong choices as he exercises the free responsibility God has given him. At the same time, he believes that God will extend forgiveness and grace to him when he falls short. But it is not cheap grace. The hope of grace comes with an understanding that we are not making decisions merely to suit our own desires; we are accountable to God because God has made us “co-responsible for the shaping of history” (p. 8). He goes on to say: “I believe that even our mistakes and shortcomings are not in vain and that it is no more difficult for God to deal with them than with our supposedly good deeds. I believe that God . . . waits for and responds to simple prayer and responsible actions” (p. 13). We are still called to live our lives fully for God. While he is in prison, Bonhoeffer writes to his best friend Eberhard Bethge about “the profound this-worldliness of Christianity” ( Letters and Papers from Prison , p. 471). Looking back on his life, he writes: I thought I myself could learn to have faith by trying to live something like a saintly life. I suppose I wrote Discipleship at the end of this path. Today I clearly see the dangers of that book, though I stand by it. Later on I discovered, and am still discovering to this day, that one only learns to have faith by living in the full this-worldliness of life. . . . [O]ne throws oneself completely into the arms of God, and this is what I call this-worldliness: living fully in the midst of life’s tasks, questions, successes and failures, experiences, and perplexities – then one takes seriously no longer one’s own sufferings but rather the suffering of God in the world. Then one stays awake with Christ in Gethsemane. And I think this is faith; this is metanoia. ( Letters and Papers from Prison , p. 472) Bonhoeffer’s understanding of faith shifted over time, from seeking to avoid evil to seeking to embrace Christ in the complexities of life in the real world. But he remained focused on pursuing a life wholly identified with the suffering Christ. Reflecting on Bonhoeffer’s call to take the risk of engaging in this world Bonhoeffer is not the only person of faith who has sensed a call to move from saintly separation to a riskier involvement in the world. The challenges Bonhoeffer faced remain relevant to us today: In what ways are we called to embrace difficult choices in a messy world, rather than staying in our safe and saintly enclaves? How can we maintain our commitment to total discipleship to the suffering Christ – to a life lived wholly for God – as we grapple with difficult situations that challenge our previous understandings of how to live the life of faith? How do we embrace the “this-worldliness” of life, as Jesus did while He was on earth, yet stay focused on God? Part 3 The movie Bonhoeffer (Angel Studios, 2024) fails to capture the depth of Dietrich Bonhoeffer’s faith. His commitment to live fully for Christ is much clearer in his real life than in the film. Transformation: Living “as Christ” in all circumstances Dietrich Bonhoeffer began his pastoral life with zeal in the 1930s, calling all people to a severe adherence to every word of Christ – the life of “costly grace.” Confronted with the enormity of evil in the agenda of Hitler and the Third Reich, Bonhoeffer joined the German Resistance, which led to his arrest and the final phase of his remarkable life. In prison, Bonhoeffer was an enormous force for good. Fellow prisoners found strength and hope because of his encouragement. Even prison guards were impressed by him and helped in the effort to smuggle his prison writings out to the world. Some of the prayers he wrote in prison have circulated widely in the decades since then. Bonhoeffer’s 1937 book The Cost of Discipleship spells out his rigorous commitment to following every teaching of Christ: sell all, turn the other cheek, love your enemy. He urges us to recognize that in every interaction with every other person, Christ is standing between us and them, so we must love every other person. This is what it means to live as a disciple of Christ. Late in the book, Bonhoeffer takes another step. He suggests that in Romans 8:29, where Saint Paul calls us to be “conformed to the image of [God’s] Son,” he is calling us to become “as Christ” (Dietrich Bonhoeffer, The Cost of Discipleship , originally published in 1937 in German as Nachfolge ; English revised and unabridged edition published by The Macmillan Company, 1963, p. 337). “That image,” Bonhoeffer explains, “has the power to transform our lives, and if we surrender ourselves utterly to him, we cannot help bearing his image ourselves. We become sons of God, we stand side by side with Christ, our unseen Brother, bearing like him the image of God” (p. 337). In prison, Bonhoeffer presented a living example of what he had taught in his book. To those around him, he became a living image of Christ. He had called us to live “as Christ.” He had tried to live wholly for Christ in the jaws of the Third Reich. Now, he brought the presence of Christ into each of the four prisons and concentration camps he was detained in before his execution. In his 1942 Christmas letter to members of the Resistance with whom he worked, Bonhoeffer had described the perspective he had gained as he worked to put his faith into action in the real world: “It remains an experience of incomparable value that we have for once learned to see the great events of world history from below, from the perspective of the outcasts, the suspects, the maltreated, the powerless, the oppressed and reviled, in short from the perspective of the suffering” (Dietrich Bonhoeffer, Letters and Papers from Prison , Dietrich Bonhoeffer Works – Reader’s Edition, Fortress Press, 2015, pp. 20). He asserts that “personal suffering is a more useful key, a more fruitful principle than personal happiness for exploring the meaning of the world in contemplation and action” (p.20). That solidarity with those who suffer prepared him to be a light of grace and hope to those in prison. Bonhoeffer ends The Cost of Discipleship with a description of the goal of discipleship. The goal, he says, is not to be a perfect rule-follower, even though obeying Christ is a primary mark of a disciple. Discipleship is not about rules for their own sake; it is about living in an intimate relationship with the One who showed us how to live. Bonhoeffer ends his book this way: “If we are conformed to his image in his Incarnation and crucifixion, we shall also share the glory of His resurrection. . . . “We shall be drawn into his image, and identified with his form, and become a reflection of him. That reflection of his glory will shine forth in us even in this life, even as we share his agony and bear his cross. . . . “This is what we mean when we speak of Christ dwelling in our hearts. His life is not finished yet, for he continues to live in the lives of his followers. . . . “The Holy Trinity himself has made his dwelling in the Christian heart, filling his whole being, and transforming him into the divine image” ( The Cost of Discipleship , p. 343). Discipleship means allowing God to live in us, fill us with Himself, and transform us into His image, an image that was placed in each of us before we were born. God gives us freedom and the responsibility to use it to the best of our ability to lives as images of Christ. We do this by embracing the cross of Christ and extending the love of Christ to all, including those who are maltreated and rejected by others – loving all as Jesus did. Our calling is to become wholly like Him. In his writings and in his life, Dietrich Bonhoeffer sought to present a life of total devotion to Christ. The same invitation is made to all of us, because Christ came so that He might dwell in the heart of every person who embraces Him. Reflecting on Bonhoeffer’s call to be transformed into the image of Christ Dietrich Bonhoeffer was not the first person to recognize God’s grand plan: to transform us into the image of Christ. We find his story valuable partly because the times in which he lived were not ideal for trying to live a life wholly devoted to Christ. He faced difficult choices. We honor him not because he necessarily always made the “right” choices, but because he always sought to put God first. How he responded to his times raises provocative questions for us in our own faith lives: If we live “as Christ,” who loves everyone else with the same love with which He loves us, how might that change how we view and interact with other people? In what ways does the idea of becoming a living image of Christ attract you? . . . intrigue you? . . . scare you? To what extent are you willing to say yes to becoming a living image of Christ? How might seeing events from below, from the perspective of those who are outcasts or suffering, help you live as a reflection of Christ in the world? What is the next step God is calling you to take, to help you be transformed into His image and to be a clearer reflection of Christ in your world? In every phase of his life, Dietrich Bonhoeffer sought to live in a manner that was totally committed to the suffering Christ and filled with concern for all who suffer. He encouraged everyone else to do the same. May his desire to fully live “as Christ” be our goal as well. Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Christian Faith Articles Next

In the Bible, God tells us to speak out for those with no voice and defend the poor (Proverbs 31:8-9). Previous Justice Articles Next God Calls Us to Speak Out In the Bible, God tells us to speak out for those with no voice and defend the poor (Proverbs 31:8-9). Image by Juliana Romão, provided by Unsplash via Wix. Tom Faletti May 17, 2025 [A version of this article appeared in the February 2025 edition of St. Anthony Messenger and can be found on the Franciscan Media website at ‘Speak Out for Those Who Cannot Speak’ .] Have you ever thought of your voice as a gift from God that allows you to speak out for justice? Have you ever used your voice to ask your leaders to do the right thing on behalf of the poor and needy? Proverbs 31:8-9 tells us that God wants us to do exactly that: use our voice to speak out for those who might otherwise not be heard. I was a bit surprised when I encountered this call to advocacy recently. I have read through the Bible several times, and I didn’t think I had seen this before. So I checked the verse in multiple Bible translations, to make sure it wasn’t just a paraphrase. In almost every translation, the call to speak out is stated clearly. Here is Proverbs 31:8-9 in three popular Catholic Bibles: The New Revised Standard Version , favored by some scholars, reads: “Speak out for those who cannot speak, / for the rights of all the destitute. / Speak out; judge righteously; / defend the rights of the poor and needy.” The New American Bible, Revised Edition , published by the U.S. Conference of Catholic Bishops, reads: “Open your mouth in behalf of the mute, / and for the rights of the destitute; / Open your mouth, judge justly, / defend the needy and the poor!” And the New Catholic Bible , a recent translation that is gaining attention, says: “Speak out for those who cannot speak for themselves, / and defend the rights of the destitute. / Speak out and pronounce righteous judgments; / defend the rights of the wretched and the poor.” The point is clear in every case. We are called to be a voice – to speak out for those who have no voice and defend the rights of the poor and needy. Why does this verse get so little attention? Many people can quote Proverbs 3:5-6 by heart (“Trust in the Lord with all your heart. . .”), and they use it to encourage themselves and others to live fully for God. But who quotes Proverbs 31:8-9 by heart, or uses it to guide their lives? Why does Proverbs 3:5-6 get celebrity attention, while Proverbs 31:8-9 lies in some forgot corner of our faith? If we are going to take the whole Bible seriously, we can’t leave out verses like this. Therefore, it is worth exploring why Proverbs 31:8-9 is not a “go-to” verse. Why do we not use this proverb to encourage ourselves to speak out on behalf of those whose voices are not heard? Why do we not quote it to each other as a guide for Christian living? Perhaps this verse gets less attention because putting it into practice might move us outside our comfort zone. Speaking out for others is not as simple or easy as “trusting” God. We may feel like we don’t know how to do it. We may not think this is an important priority among God’s many commands. Yet we know that God doesn’t ask us to pick and choose from the Bible based on our comfort level. So let’s look at whether this is one of God’s priorities. God says this more than once The author of the Book of Proverbs collected sayings and words of wisdom from a variety of sources and compiled them into the book we know today. The commandment we are looking at is in a short section near the end of the book where he is quoting some wise teachings that a mother imparted to her son – a king named Lemuel who is unknown to us (Prov. 31:1-2). In Proverbs 31:8-9, she tells him to speak out for those with no voice and defend the needy. The books of the prophets also direct God’s people to defend the needy. Isaiah chides the people of Judah for their sinfulness and tell them to “learn to do good; / seek justice, / rescue the oppressed, / defend the orphan, / plead for the widow” (Isaiah 1:17, NRSV). In the book of Jeremiah, God speak to the people of Judah about what they are doing wrong. He says of them: “They know no limits in deeds of wickedness; / they do not judge with justice / the cause of the orphan, to make it prosper, / and they do not defend the rights of the needy.” (Jeremiah 5:28, NRSV). This means that there are three different books of the Old Testament where God tells His people to speak up for or defend the needy and others who cannot speak for themselves. Being an advocate is part of obeying the commands of God. Who needs our voice? Proverbs 31:8 tells us to speak for those who cannot speak. In our society, whose voices are not heard? Too often, the poor, the needy, the homeless, and the destitute are not heard. Immigrants, refugees, and others treated as aliens are pushed away. Victims of trafficking and people at risk of being trafficked go unseen. People with disabilities or physical challenges and those suffering from mental illness are often ignored and left out. Others are held back by the persistence of discrimination. In short, there are many people whose voices are not heard. People whose concerns are ignored or discounted need a voice to defend their rights. Whose voice do they need? Ours. To whom shall we speak? Proverbs 31:8-9 begins as an instruction to a king, and our world would be a better place if more political leaders and people in authority followed its instruction. The Bible is full of verses showing God’s particular concern for the poor, the migrant, the defenseless, and the oppressed. In every age, those with power are called to use their power to defend and help those whose resources are limited. People in authority need to make sure that the rights of the poor are honored as zealously as the rights of the wealthy. Our leaders should spend at least as much time speaking out for those whose voice is not heard in the corridors of power as they spend arguing for the things that the wealthy and well-connected say to them. The needs of the destitute should be as high on their agenda as the needs of the middle class and wealthy. But the duty to speak does not end with our leaders. Their obligation to use their power justly does not absolve us of our responsibility to use our voice. To whom shall we speak? Our leaders need to hear this message. Our governmental leaders, our business leaders, our church leaders, and other social influencers need to hear from us that God expects them to speak up for the needy and those whose voices are not heard. When we speak to our leaders on behalf of the needy and voiceless, we are fulfilling God’s command in Proverbs and the prophetic books of the Old Testament. How many people of faith spend any significant amount of time doing this? It doesn’t take long to call or write to a governmental leader, to post a comment on the social media pages of a corporation or social influencer, or to share our concerns with leaders in our churches. We sometimes speak out on our own behalf regarding legislation or public policies that we think affect us personally. As followers of Christ, shouldn’t we be at least as willing to do so to defend the needy and provide a voice for those who are not being heard? How our politics might change if people of faith took this word from God seriously and pressed their leaders to do what God wants them to do: to defend the poor and speak out for those whose voices are being ignored! When we do this, we are obeying the Word of God, because when we use our voices to speak to our leaders on behalf of the poor and ignored, we are truly being a voice for them. What shall we say? Sometimes, we remain silent because we don’t think we know what to say. It helps to know what the issues and facts are, but you don’t need to be an expert to be helpful. There are many reputable groups who are already acting as voices for the poor and forgotten. They can give us the facts, and even the words to say. And our voices are more likely to be heard when we are working with others. Many groups that know what is going on have links on their websites where we can find opportunities to speak out. They can even give us the words to use. see Groups That Work for Justice for a partial list of groups that work from a perspective that is consistent with Catholic social teaching. Our voices are a gift from God. Often, we may think we cannot directly address the struggles of the poor, the voiceless, and others in need. But we can always use our voices to speak out on their behalf. When we do that, we are obeying God’s directive in Proverbs 31:8-9. And our effort might help move our world one step closer to God’s vision of a world where justice prevails. This week, who can you speak out for? How can you use your voice to defend the poor and needy, to be a voice for those who have no voice or whose voices are ignored in the halls of power? Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Previous All Special Materials Next Easter Quiz: The Resurrection of Jesus How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Image by Pisit Hing, provided by Unsplash via Wix. Tom Faletti April 20, 2025 Click the following link to take this 5-question quiz and see what you know about the Resurrection: Easter Quiz: The Resurrection of Jesus Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous All Special Materials Next

Your attitude determines what is a “win.” Previous Christian Faith Articles Next Look for the Perspective that Allows You to See Joy Your attitude determines what is a “win.” Image provided by Wix. Tom Faletti February 21, 2024 A mother called in to the Internet radio station K-Love at 9:55 a.m. EST on January 25, 2023. The DJs were asking listeners to fill in the blank in this sentence: “I am wealthy because . . . (not necessarily wealthy monetarily, but wealthy in some way).” In response, the mother told a story about making dinner. She made a casserole with chicken, broccoli, and rice. When she went to serve it to her 12-year-old son, he said, “I don’t want any broccoli.” So she gave it to him without the broccoli. He went to a drawer in the kitchen and pulled out a sauce packet from Chick-fil-A. He poured the sauce on his dinner and ate it. When he was done eating, he said, “That was the best dinner I’ve ever had!” As she told this story on the air, this mother summed it up this way: “Mom for the win! Any time you can make a dinner and your middle-schooler loves it, it’s a win.” Your attitude determines what is a “win” As I listened, I thought about all the ways this mother could have had a different attitude. She could have objected to her son not eating the broccoli. She could have grumbled about his adding the Chick-fil-A sauce to her casserole. Instead, she accepted the situation for what it was and found joy in her son’s joy. Your perspective influences your attitude If she had approached the situation from the perspective that her son’s daily intake of vegetables was deficient, she wouldn’t have been able to call it a “win.” If her perspective had been that she makes good meals and doesn’t need “improvements,” she wouldn’t have been able to call it a “win.” In either of those cases, she wouldn’t have been able to share in her son’s joy. Mom for the win? It all depends on what you focus on, and what you choose to see. St. Paul wrote, “[W]hatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things” (Phil. 4:8, NRSV). He also wrote: “Rejoice with those who rejoice” (Rom. 12:15,NRSV). Sharing in the joy of others is one of the secrets of a joyful Christian life. We are encouraged to find a perspective that allows us to look see joy. Your perspective influences the joy of others American film producer Samuel Goldwyn, founder of MGM, has been quoted as saying, “When someone does something good, applaud! You will make two people happy.” This mother’s son left the table happy about a good meal but also happy in his mother’s appreciation of his joy. If she had scolded him, there would have been no joy in that house for either of them that night. Our decision to look for joy can make ourselves and everyone around us happier. Whenever you can, share in the joy of others! Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Christian Faith Articles Next

Mary stands by Jesus at the cross and is with the Christian community at Pentecost.  How can we follow her example of being faithful in difficult times and remaining present with the church? [John 6:41-44; Luke 11:27-28; John 19:16-20, 23-27; Acts 1:13-14; 2:1-4; Galatians 4:4-7] Previous Mary List Next Session 6: At the foot of the cross and in the Upper Room Mary stands by Jesus at the cross and is with the Christian community at Pentecost. How can we follow her example of being faithful in difficult times and remaining present with the church? [John 6:41-44; Luke 11:27-28; John 19:16-20, 23-27; Acts 1:13-14; 2:1-4; Galatians 4:4-7] Quinten Massys (ca. 1466 – 1530). The Crucifixion . Around 1515. Cropped. The National Gallery, London, UK. Photo by Tom Faletti, 28 May 2025. Tom Faletti July 16, 2025 John 6:41-44 Is not this Jesus whose father and mother we know? This passage shows the family-oriented nature of Jewish society in Jesus’s time. It was important to know a person’s family background. Jesus was not a man who came out of nowhere. The people knew his parentage. What does this say to you? In our society, we tend to categorize people in a variety of ways, including based on their family. How important is family background to you? Jesus used familiar things in his parables: fathers, sons, farmers, grain, sheep, etc. He used the concept of a “father” to help us understand who God the Father is. What kind of relationship do you think Jesus had with his father Joseph, and do you think that relationship might have helped him as he considered how to teach us about God the Father? Luke 11:27-28 Bless is the womb / Blessed are those who hear the word of God and keep it This is another passage where people comment on Jesus’s earthly family relationships and he redirects the conversation to make a bigger spiritual point. What does the woman remind us about Jesus’s mother and her relationship with him? And what is the bigger point Jesus wants us to hear? Jesus keeps stressing the importance of hearing God’s word and doing it. How was Mary a good example of both hearing and doing what God says? How can we be people who are marked by both characteristics: that we hear God’s word and that we do it? John 19:16-20, 23-27 Mary at the foot of the cross Mary is at the foot of the cross. What is she observing? What is she thinking? What is she feeling? Mary is not alone. Who is with her? Mary Magdalene (Mary of Magdala) is there. Also present is Mary, the wife of Clopas. This could be a literal sister of Mary, but it would be unusual to have two sisters with the same name; so scholars think it is more likely that this is a sister-in-law of Mary. It could be her husband Joseph’s brother’s wife. Also present is the disciple whom Jesus loved, who is traditionally believed to be the apostle John since John is mentioned in the other Gospels but is not named in the Gospel of John. Why is it important that Mary is not alone? Why is it important that Christians not walk the road of life alone? How can the local church be a place where every person has other believers around them and is not alone? What needs to be done for that to be a reality in your church – that no one feels like they are facing the challenges of life alone? In verse 26, what does Jesus say to Mary? What do you think this means? In verse 27, what does Jesus say to the disciple? What do you think this means? How did they respond to Jesus’s instructions? According to tradition, John took Mary with him when he moved to Ephesus. What can we learn from Mary in her obedience to Jesus in this moment? The Gospel of John never names the beloved disciple and never mentions the apostle John by name. It also never names Mary by name. Some scholars believe Mary and John’s names are not used because John is partly offering them as symbols representing all of us. In what ways does Mary represent all mothers? In what ways does John represent all disciples? What does the fact that John and Mary are told to take care of each other say to us about ourselves? How can we be more like Mary and John in our lives? Is there something in this passage that God is using to call you personally to a new step right now? Notice that although in earlier passages Jesus seemed to be distancing himself from his earthly family relationships in order to make bigger points about the family of God, in the end, here, he takes care of his mother. What are our duties to our family members? The bigger-picture point that Jesus has been emphasizing is that family does not give you an inside track to Jesus. All people are called to be part of the family of disciples, the family of God who are followers of Jesus. How can we extend to all people that invitation to be part of God’s family? Acts 1:13-14 and 2:1-4 Mary in the Upper Room We do not know if Mary was with the disciples when Jesus appeared to them in the evening on the day that he rose (John 20:19-23; Luke 24:33-43), but it is quite possible. We do know that she was with them in this passage from Acts. In Acts 1:13-14, what are the disciples and Mary doing? This is after Jesus’s Ascension into heaven, and they are devoting themselves to prayer together, before the coming of the Holy Spirit on the day of Pentecost. Pentecost was and still is a Jewish holiday – called Shavuot, or the Feast of Weeks. It is on the 50th day after the Passover and it celebrates two things: the giving of the Torah (the Law, the first 5 books of the Hebrew Scriptures) on Mount Sinai, and the grain harvest for the summer. Why is it significant that Mary is there praying with them? How important is it to our relationship with God to spend time praying with others? Why? Are there things you might consider doing, that would give you more time in prayer with fellow believers? Think about the experience Mary has already had of the Holy Spirit. What do you think it means to her to receive the Holy Spirit now? How might this experience of the Holy Spirit have been different for Mary than her experience of the Holy Spirit as a teenager? Pentecost is often described as the birthday of the Church. That means Mary was present at the birth of Jesus and at the birth of his Church. How is that special? How is the experience of the Holy Spirit important for you? How can you be more open to being filled with the Holy Spirit in your life? How can the Mary we see here be an example for us in our lives? Galatians 4:4-7 Paul mentions Jesus’s mother In Galatians, Paul makes this brief reference to Mary, without naming her by name. What does he say about her? Why might it have been important to Paul to note that, when God sent his son, Jesus was “born of a woman, born under the law”? Why does it matter that Jesus was born of a woman – that he entered human existence the way he did? Why does it matter that Jesus was part of the Jewish people who followed the Law? How important is Mary in God’s plan for our salvation? How might we be called to be like Mary, metaphorically, in having Jesus be born of us, to have him come to the world through us? Take a step back and consider this: We have watched Mary go through an extraordinary life’s journey: from a holy but young teenager called by God to do something monumentally unique; through some dangerous times when her baby’s life was threatened and she had to leave everything that was familiar to her; to a special moment when she pressed Jesus to take an action that became the first “sign” of his public ministry; through the excruciating experience of watching her son be tortured to death; to being present when his Church was born on Pentecost. In between the special moments, she lived an ordinary life for 30+ years. Our lives are similarly marked by singular moments scattered amidst the unremarkable routines of everyday life. How can we be ready for the special moments that pop up in our lives amidst the years of mundane, ordinary normality? What can we learn from Mary about those rhythms of extraordinary and ordinary experiences? How can we be like her? Bibliography See Mary - Bibliography at https://www.faithexplored.com/mary/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Mary List Next