The Feast of St. Clare of Assisi

Peter said to Jesus, “We have given up everything and followed you. What will there be for us?” Jesus said to them, “Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.”  (Mt 19:27-29)

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The Rise of Japan’s Militarism

The roots of Japanese Militarism can be found in the Meiji Restoration (late 1860s). In brief, the Restoration ended the rule of the Shoguns which had dominated Japan for centuries. The leaders of the Meiji Restoration started to reform the system of the country, acting in the name of Japan’s emperor with the goal to restore the emperor’s powers and position – in government and in the identity of Japan. But, the leaders also kept to themselves a number of powers. Even after the Meiji Restoration a small group had the real power and ruled in the name of the emperor. While the governmental form was a constitutional monarchy with the Emperor as leader of the nation, the real power lay in the hands of the military.

Japan rapidly industrialized and modernized its military in response to Western colonial ambitions in the Western Pacific and Asia region. While the process and history is far more complex than this article can describe, it is ironic that Japan’s ambitions – apart from leadership of the Asiatic sphere – was to establish colonies of its own. Japan lacked natural resources (oil, rubber, iron), making it vulnerable to embargoes by western powers and so expansion into Asia was seen as essential for economic security, survival, and growth as Japan took its place among world powers. At the same time rising population in the Japanese home islands led to calls for “living space” for its people. Colonies were viewed as necessary to settle Japanese farmers and laborers – or simply as sources to supply natural resources, including food. One result was the development of an ideology of the “Greater East Asia Co-Prosperity Sphere” which promoted pan-Asian unity under Japanese leadership. This became the justification for imperial rule as a way to liberate Asia from Western colonialism, though the result would be a different form of colonialism.

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The Day of the Lord

This is the third straight Sunday in which the gospel reading has been taken from Luke 12. Throughout the chapter Jesus has continued to call for people to “see,” a message that has been present since the beginning of the mission of the 72 disciples told at the beginning of Luke 10. A message made clear upon their return: “Blessed are the eyes that see what you see. For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.” (Luke 10:23-24).  Along the continuing journey to Jerusalem each person becomes an opportunity for Jesus to help them (and the crowds) to see more clearly, more richly: the scholar of the Law in Luke 10:25 ff; Martha and Mary (vv.38-42); the disciples in Luke 11, as well as the Pharisees in that same encounter; and Jesus continually speaks so that they will become “rich in what matters to God” (Luke 12:21).

Luke 12 introduces one of the oldest messages of the Bible, Old Testament and New: the “day of the Lord.” It was a key theme of the post-Exilic prophets: Haggai, Zechariah, Obadiah, Joel and Malachai. The “day” was one of rescue and salvation for the faithful and a day of judgment upon the wicked. Here is Luke 12, Jesus’ ongoing proclamation of the kingdom now contains the message of a coming judgment (Luke 12:4-10), clearly told in the parable of the Rich Fool (vv.16-21).  The theme and image is amplified in vv. 49-53 when the Word of God is described as a refining and purifying fire. The acceptance or rejection of that Word will be a source of conflict and dissension even within families. Our gospel reading has an ominous beginning:

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