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29th Sunday Ordinary Time

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Cycle A

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A185: Is there a clear line between what is "Caesar's" and what is "God's"? How do we know for sure? Can we ever disobey Caesar?

Today's gospel (Matt 22:15-21) shows the Pharisees trying to "trap" Jesus again. They ask him a yes-or-no question about citizen-State relations, but make it sound like the one that says, "Have you stopped beating your wife?" It looks like a no-win situation for the one who answers a complex question with a simple answer. But Jesus is clear: live like good citizens or subjects by obeying the State; and live like good created human men and women by recognizing and showing your dependence on God. Give to each what is properly their due.

In the year 2002, how do we respond to Caesar? We support Caesar (the State) when it seeks the common good. That means the State must (1) respect the individual person, (2) support the social well-being of the group, and (3) provide stability and peace. Many countries, including the USA, err grievously and heinously when they contribute to or facilitate abortion, the death of newly conceived human beings, creatures of God. The same error occurs when "Caesar" acts out of vengeance (capital punishment), whenever it can easily use non-lethal means to protect its citizens. For this reason, Caesar cannot be supported in those endeavors, since it attacks the common good. Caesar must be vigorously rebuked and opposed until changes are made that guarantee the dignity of life from womb to tomb.

Reflection: As a family project, read what the Catechism of the Catholic Church teaches about these issues of "common good" and discuss it within your family (CCC #1905-09, 2267, 2270). There are "other Caesars" that detract from the dignity of family life, such as overtime work, or sports, or other things that "tax" the family life out of existence. Employers can become abusive Caesars. Heads-of-households can become abusive Caesars. Come up with examples of this in your own family (be honest and loving!). Does your family pass the "common good" test above? Does the State and/or Federal government? Decide what to do about it.

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To God What Is God's

St. Justin, a layman who died a martyr around the year 165, was from Greek parents in Palestine, and was a philosopher by profession. His search for truth brought him into Christianity; and after his conversion he staunchly defended the Faith in speech, in writings and finally in blood.

During a period of persecution, Justin, who had come to Rome, was arrested as a Christian along with several other believers. The prefect, Rusticus, after some initial questions, said to the Christians: "Let us come to the point ... Agree together to offer sacrifice to the gods." Justin the philosopher replied with dignity, "No one of sound mind turns from piety to impiety."

Rusticus warned: "If you do not obey, you will be punished without mercy." Justin said, "We are confident that if we suffer the penalty for the sake of our Lord Jesus Christ we shall be saved..." His companions concurred: "Do what you will. We are Christians, and we do not offer sacrifice to idols."

So Rusticus pronounced judgment: "Those who have refused to offer sacrifice and yield to the emperor's edict are to be led away to be scourged and beheaded in accordance with the laws." Justin and his companions not only accepted the sentence, they thanked God for it

"... Give to Caesar what is Caesar's, but give to God what is God's." (Matthew, 22:21. Gospel of the day)

-Father Robert F. McNamara

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Q341: The Gospel today (Mt 22:15-21) talks about taxes and Caesar and God. Is this the first reference to separation of Church and State by Jesus?

This gospel segment has nothing to do with separation of Church and State, a concept unheard of in that ancient culture. Instead, we can zero in on two of several insights: what is it that one “renders” to Church or State, and how does authority fit into this picture.

It would be romantic (?) to suggest that this gospel appears almost exactly at the mid-point of “tax time,” six months almost to the day when our taxes are due. But this would be anachronistic, reading into the text something that would baffle the readers in Jesus’ time. Instead, we have to look to Jesus’ words to understand what is going on here.

He says “render to Caesar” - - certainly that means that if the Roman government levies a poll tax (which was the initial cause of political dissent and unrest), then citizens must pay it. The Zealots would disagree, with their nationalistic fervor, and the Pharisees would agree since they saw no problem obeying the Mosaic Law under any government. But Jesus is not “choosing sides.” He is pointing to the principle involved: taxes are Caesar’s, so pay them; but your heart and your soul are Yahweh’s; give those to God!

Closely allied with that principle is the concept of “proper authority.” All authority is from God, and when it serves the common good and is exercised within moral limits known from natural law, then it is to be respected. But when that authority “legalizes” immorality (i.e., abortion, euthanasia, cloning, etc.) then respect and adherence is no longer required to that limited degree.

KNOW YOUR CATECHISM! The First Reading (Is 45:1,4-6) is a reminder to us that God can use even pagan nations and leaders to fulfill his will – all for the sake of his chosen people – because even the authority of pagan leaders comes from God (CCC #1899). If that authority serves the common good of the people, then the choice of the type of political regime is left up to the citizenry (CCC #1901). When the demands of an authority violate the upright conscience of the people, the refusal of obedience is acceptable (CCC #2242).

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Q498: Is the gospel story (Matthew 22:15-21) speaking about the separation of church and state?

No, this is not a story about politics. This story always reminds me of the old 1966 alert that the Surgeon General of the USA started placing on packs of cigarettes: “Caution: Smoking may be hazardous to your health.” Just so, whenever the Pharisees engage Jesus in dialogue, you see those flags go up immediately: “Danger – Pharisees hazardous to your health are approaching.” The Pharisees had long ago decided to trick or trap Jesus into either committing a blasphemy against God or voicing a protest against the Emperor. Either way would lead to death: the Jewish penalty for blaspheming was death by stoning; and the Roman penalty for revolutionaries who fought Rome tax issues was death by crucifixion. Jesus may have just entered the teenage ranks at the time when Judas the Galilean revolted against a Roman census. Sepphoris was his stronghold, only four miles from Jesus’ hometown of Nazareth. The historians say that hundreds of his group were crucified as an example and warning to Israelites who might be tempted to revolt (see Acts 5:36-37).

The Roman coin (called a denarius) bore the image of Emperor Tiberius, with an inscription that said “Tiberius Caesar, august son of the divine Augustus, high priest.” Since the coin originated from Caesar, it was a simple matter for Jesus to say, “give it back to him.” More importantly, Jesus told the Pharisees to “give to God what belongs to God” - - that is, the real God, not the self-proclaimed god named Caesar. And what belongs to God? Everything! He is the Creator; therefore we owe him our gratitude, love, and unconditional loyalty, fulfilling the obligations that flow from a Creator-created relationship of love. It was a brilliant put-down of both the Pharisees, who ought not be saving objects that have “images” of “gods” inscribed, and also a put-down for the Emperor, since Jesus was subtly telling his listeners that Caesar was not really a god and not really a high priest. KNOW YOUR CATECHISM! As long as the laws of a civil authority are not contrary to the demands of the moral order, we are obliged to obey them (CCC #2242). Nevertheless, our first and perpetual obligation is always the “obedience of faith” that belongs only to our Creator and Redeemer (CCC #143).

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