He dropped some cash into the beggars’ cup and hurried into
He saw the same beggar sitting cross-legged in front of the
He held a sign that read: “Dying from AIDS. Please help me.”
Bonwit dropped some cash into his cup and hurried onto
The N-Judah to Ocean Beach arrived; Bonwit was desperate
to take it.
He wanted to run from the Financial District and its beggars who follow him everywhere, who sit in front of the Pyramid and glare at him: as if he is the one who stripped them of everything and left them to starve.
“They glare at me.,” Bonwit muttered to himself. “Not my secretary; not
old man Lazaro.”
Lazaro’s face formed in his mind; boyish yet old; kind yet cruel.
Bonwit spat on that face and remembered his rage at last night’s dinner.
Lazaro compared Bonwit to a General in a noble army.
“That’s what you are.” Lazaro said. “And the sales force is your troops. They depend on you for supplies and protection. Think of our company as a complex system of privileges and obligations. Your people need you Bonwit.”
“I’m just a fucking travel agent and you’re just an old queen!” Bonwit drunkenly snarled.
My mentor asked what I thought the crucifix meant.
I replied that it symbolized the best of human nature, tortured and
executed by the worst of human nature:
“The crucifix is a symbol of the struggle to transcend the beast, which is not an external force, but a force within each of us. It causes a spiritual death that God wants us to transcend by treating other people with the compassion we would under their circumstances. It’s not as simple as giving to charity. We must ask ourselves how we want other people to treat us if we are hungry, lonely, grieving, or incarcerated. We must love the other as we love ourselves.”
This story of how God chose to incarnate is the central point of the Gospel, the Good News.
The good news is this: God loves all of His Creation regardless of race, creed, religion, sexual orientation, or class; His Creation belongs to His Creation, all of it.
“God’s heart has a special place for the poor, so much so that he himself “became poor” (2 Cor 8:9). The entire history of our redemption is marked by the presence of the poor. Salvation came to us from the “yes” uttered by a lowly maiden from a small town on the fringes of a great empire. The Saviour was born in a manger, in the midst of animals, like children of poor families; he was presented at the Temple along with two turtledoves, the offering made by those who could not afford a lamb (cf. Lk 2:24; Lev 5:7); he was raised in a home of ordinary workers and worked with his own hands to earn his bread.” (Evangelii Gaudium, 197)
“In this context we can understand Jesus’ command to his disciples: “You yourselves give them something to eat!” (Mk 6:37): it means working to eliminate the structural causes of poverty and to promote the integral development of the poor, as well as small daily acts of solidarity in meeting the real needs which we encounter. The word “solidarity” is a little worn and at times poorly understood, but it refers to something more than a few sporadic acts of generosity.” (Evangelii Gaudium, 187)
Let no one consider themselves to be the “armour” of God while planning and carrying out acts of violence and oppression! May no one use religion as a pretext for actions against human dignity and against the fundamental rights of every man and woman, above all, the right to life and the right of everyone to religious freedom!