All Souls – Liturgy and Historical Roots

As it sometimes does, in the year 2025, The Commemoration of All the Faithful Departed – otherwise known as “All Souls” falls on a Sunday. This affects the liturgical calendar in two ways: All Saints falls on a Saturday and remains a Holy Day, but not one of obligation. All Souls replaces the 31st Sunday of Ordinary Time and is celebrated in its stead. 

From the earliest centuries, Christians prayed for the dead. Inscriptions in the Roman catacombs bear witness to intercessory prayers offered for the repose of departed souls. The Eucharist especially was celebrated in memory of the faithful departed. As time passed the monastic communities, particularly Benedictines, played a major role in shaping the Commemoration. Monks would set aside days to remember and pray for confreres who had died. A well-known example is Cluny Abbey in the 10th century, where Abbot Odilo established a commemoration of all the faithful departed, a practice that gradually spread throughout Europe. As the practice moved from monasteries to parishes, local churches and chapels, it developed into a universal observance, deeply tied to the life of ordinary Christian families, who saw it as a time to pray for deceased relatives and friends.

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Collision or Conversion

The early 20th century evangelist, Billy Sunday is reported to have said once that the best thing that could happen to any person would be to reach a moment of deep conversion, to be justified by God, to accept Jesus Christ as his personal Savior, walk out of the revival tent, be hit by a truck, and killed instantly. There would be no backsliding, no withering under the scorching sun of modern life, and no chance to move from this one moment of original holiness.

I wonder what Billy Sunday had to say about the Pharisee in our gospel parable? The introduction kinda’ says it all. The Pharisee is someone who is “convinced of their own righteousness and despised everyone else.” I guess the Pharisee needs to look both ways upon leaving the Temple and avoid anything resembling a 1st century truck.

From the outside, I suspect the Pharisee is a model of piety. He is praying, fasting, and giving generously to the poor. He is doing what the Law demands, what God requires. He is doing what all the prophets demanded. How is he the “bad guy” in this parable? From the outside he looks OK.

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Task Group 30.8

Many years ago I prepared a couple for Sacramental Marriage. He was an Army Officer assigned to a local joint operations base and had primarily served in the Quartermaster Corp (Supply). He had written a history of Army Logistics in World War II. He gave me a copy and it was very interesting. My take away from the book was that perhaps the German generals and divisions were better than the Allied counterparts, but integrated allied logistics won the war in Europe. He certainly made a case. One of the examples he used in his book was the Battle of Anzio in Italy, especially during the major German counter attack against the Anzio beachhead. It was a detailed explanation of the same observation Rick Atkinson makes in his The Liberation Trilogy, the second book, The Day Of Battle. In short, the ability of the allied forces to deliver a massive tonnage of munitions (air, shore bombardment, artillery, etc) across the entire front of the German advance turned the battle.  

This post is my homage to the logistics forces of the war in the Pacific.

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A Parable of Right Relationships

This coming Sunday the gospel is the parable of the Pharisee and the Tax Collector. 

The Pharisee’s prayer is filled with himself. He speaks of his virtues, compares himself to others, and essentially reminds God how good he is. He asks for nothing, because he believes he needs nothing. His prayer is not really prayer—it is self-congratulation before heaven.

The tax collector, on the other hand, has no illusions. He stands at a distance, cannot lift his eyes, and prays only, “God, be merciful to me, a sinner.” He knows the truth about himself, and he places his whole hope in God’s mercy. And Jesus tells us it is this man, not the Pharisee, who goes home justified.

This tells us something about true prayer:

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Japan prepares for Invasion

The sooner the Americans come, the better… One hundred million die proudly” 

Such was the Japanese wartime propaganda campaign in 1945 as part of the Ketsu-Go defense plan against the inevitable invasion of the home islands by Allied forces. The slogan urged a total commitment, even unto death, to protect Japan. If necessary, Japanese civilians were to fight to the death to defend the homeland.  Along with military operations, the goal was to inflict unacceptable casualties on the enemy and force a negotiated peace. 

Japan had a standing army of 4 million men, but more than half were spread out across the Asia Pacific region with a large part garrisoned in China and Manchuria but unable to cross the Sea of Japan to reach the home islands because of the naval blockade, submarine operations, and mining of the sea lanes by allied bombers operating from Saipan. Thus the call for the people to come to the aid of their homes and nation.

For more than 2,000 years, Japan had never been successfully invaded. The most serious threat had come from two attempted Mongol invasions in the 13th century, both of which were thwarted by typhoons that caused massive losses of ships, sailors and soldiers. Although the story of the “Divine Wind” (Kamikaze) “grabbed the headlines” in both invasions, the on-shore Japanese resistance was epic. It is estimated that the Mongol losses approached 100,000 with survivors becoming enslaved. The foundational story became the intervention of the divine and total commitment of the people.

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A Parable of Reversal?

This coming Sunday the gospel is the parable of the Pharisee and the Tax Collector. The parable reaches a conclusion as we are told: “I tell you, the latter [tax collector] went home justified.” The verb tense makes it clear that it is God who has justified this person. What does justified (dikaioo) mean? Lowe & Nida give the following for dikaioo:

  1. to cause someone to be in a proper or right relation with someone else
  2. to demonstrate that something is morally right
  3. the act of clearing someone of transgression
  4. to cause to be released from the control of some state or situation involving moral issues

It seems that 1 and 3 best fit the context. The tax collector goes home in a right relationship with God, because God made the relationship right. It was not something the tax collected did for himself (self-justification). The word also implies that he went home having been freed (by God) of his sin or guilt. He came to the temple “a sinner” and went home forgiven.

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The Collapse of Civil Order

As the summer progressed, the emperor and other key members of the inner leadership grew concerned and anxious that the civil order of Japan was threatened. In the breakdown of civil order, there was fear that the Japanese people would be ripe for a revolutionary moment. The root cause of growing dissatisfaction was the slow realization that the reports of Japanese victories were simply wrong. They had daily evidence that allied bombers controlled the skies and were unhindered in their devastating fire-bombing attacks on cities. The vaunted Japanese military could not protect them. 

Food Crisis and the “domestic situation”

At the same time it was clear that the food situation was becoming increasingly dire. For too long Japan had relied on food from Korea, Taiwan, Manchuria, and occupied territories. U.S. naval blockade had cut off imports, and domestic stockpiles were being depleted. Japan did not have a developed roadway system and so internal distribution of food and supplies were dependent upon rail and coastal transport. US bombers targeted train tunnels in the mountainous and hilly regions. At the same time, B-29 continued the mining of the coastal waterways, dramatically reducing the capacity of that transportation system.

Prior to 1941, 40% of Japan’s rice was imported, primarily from Korea and China. By the summer of 1945 those imports fell to virtually zero. The Japanese government instituted food stuffs to replace rice: soybean, sweet potatoes, wheat, barley, millet and a variety of greens. The problem was that these substitutes did not provide the caloric intake needed. But even more, rice was not just a staple but a cultural cornerstone. Its scarcity created a deep psychological blow as it “whisphered” wartime defeat. The food problems led to malnutrition, absenteeism from work, and other social problems. “The domestic situation” became the euphemism describing the building dynamic. They projected the real crisis would come in the fall, particularly when the rice crop was due. The 1945 rice harvest was expected to be only 50% of the normal harvest.

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The Tax Collector

This coming Sunday the gospel is the parable of the Pharisee and the Tax Collector. As with Jesus’ parables, especially in Luke, they often echo earlier passages. For example:

“I have not come to call the righteous to repentance but sinners.” (Luke 5:32)

…there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.” (Luke 15:7)

Those echoes ring clearly in the word of the tax collector’s prayer: ‘O God, be merciful to me a sinner.” (Luke 18:13)  

Four aspects of the tax-collectors humility are briefly indicated by Luke: (1) he stood far off, (2) he kept his eyes lowered, (3) he beat his beast as a sign of repentance, an (4) he cries out for mercy. Unlike the Pharisee, the tax collector gives at least some evidence of humility and contrition: “…would not even raise his eyes to heaven” The tax collector’s reticence echoes Ezra’s prayer upon hearing of the numerous mixed marriages in Jerusalem: “O my God, I am too ashamed and embarrassed to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens” (Ezra 9:6). Both of the situational comments in 18:13a—the downward gaze and the breast-beating—speak of a deep sense of unworthiness and embarrassment. 

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Japanese-Soviet Diplomacy

Many commentaries, focused on the use of atomic weapons, suggest that use of such weapons of mass destruction was not necessary given that Japan was attempting to open peace negotiations via the Soviets as intermediaries. As noted in earlier posts, if one wishes to assert that peace negotiations via the Soviets was a viable pathway, one needs to account for the history of Japanese-Soviet relations which in general had always been contentious. Military actions include the 1903-1905 Japanese-Soviet war which concluded with a resounding Japanese victory at the naval battle of Tsushima, the 1939 Japanese invasion (unsuccessful) of Soviet-held Mongolia, and a long history of border conflict in northern Manchuria and Siberia.

The 1939 German–Soviet Non-Aggression Pact surprised Japan. Berlin, its nominal Axis partner, had essentially made peace with Moscow just as Japan had been fighting the Soviets. This left Tokyo diplomatically exposed. With tensions high, both Japan and the USSR had reasons to avoid a two-front war. The Soviets feared German aggression. By securing peace with Japan in the east, he could concentrate forces in the west. A neutrality pact would allow Japan to focus on expansion southward (toward Indochina, the Dutch East Indies, the Philippines) without worrying about Siberia. The pact was signed on April 13, 1941. Both sides pledged to respect each other’s territorial integrity and neutrality if either was attacked by a third power. On April 5, 1945 the Soviets informed Japan that they would not renew the pact in April 1946. But on the same day, the Soviets began deploying approximately 1 million soldiers to the Far East in fulfillment of a 1943 pledge to the Allies to enter the Asia-Pacific war within 3 months of the surrender of Germany. 

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The Righteous Who Despise

This coming Sunday the gospel is the parable of the Pharisee and the Tax Collector. In the previous post we considered the meaning of “righteous” as a prelude to the parable’s beginning: He then addressed this parable to those who were convinced of their own righteousness and despised everyone else. The Greek pepothoitas normally means “to convince” or “to persuade;” however, it can also mean “to seduce,” “to corrupt.” It would have been interesting had the translators chosen “those who seduced themselves that they were in right relationship to God.”

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