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Arkansas Catholic
Litlte Rock, Arkansas
November 24, 1991     Arkansas Catholic
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November 24, 1991
 

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ARKANSAS CATHOLIC NOVEMBER 24, 1991 PAGE~3 huanian saint - Antoinette Bosco a beautiful Sunday in October I synthesis the old, the g littelT and tile the meek the merciless. "- " I had a lovely tmtil I had to to the tdjacent state I live. I was bus ,and to go to the Authority on ~. Ave. The last time I ;~"~a,- lsed this bus ser- more than two years ago, I was nmgged ~cross the su-eet fi-om the station. The dfief nearly pulled In)' ~u-m off in his determina- tion to get my pmxe. Rememberhag this, I had come to tile file' without my pm-se, m~pping a tiny bag around my waist, covered by iny sweater, to Conceal my car keys, ticket and the few doUars I brought with me. I didn't cariy ml overnight txig. My t)c~ [ongings were in a plastic bag. I also wore palltS, flat shoes and a 20-year-old, gelling- shabby coal. Clemqy my motivation was to look ix)or, hoping not to becolne a thiefs ~aig, et. When I got to tim station, I noticed a difference - more police. As I walked to the sl3ot where Ill}' bus would leave, a bag lad}, came up to me, mumbled something, looked at the plastic bag I was mrr}ing, Shrugged a.nd walked away. It occurred to me that she thought I was a bag kid),, too. Strange, but for a few ufin- Utes I fell a groat identity with her. I was, in a sense, in disguise. But in so doing, I be- came one of the anonymous, nameless people - like she was. I almost felt invisible, recallhag the book by Ralph EUison, written some five decades ago., 7Ila. ,!n,visible Man. When people don't want to assodate with you because you are of a different race, homeless, an addict, an ex-convict and so on/.they look pastyou and never see you. You are, then, invisible to them. I had a flashback to a scene from a movie I had just seen, 'q'he Fisher King," a la'uly gTeat tihn about love and redemption. In one scene, a homeless gay man who had briefly made friends with a man named Jack when he was down and out, tries to get his attention when Jack gets back on the fast maclcJack stares at him -as if not seeing him - walking away. Truly, the homeless, and yes, the poor - in a one-to-one encounter- are the invisible people. We can talk about them in catego- ries, but we can't converse with them. We're afraid because if we do, they may ask us to give something we don't want to give- our acknowledgment perhaps that they exist. It occm'red to me that she thought I was a bag la , too. I slaa-ted that Smlday hi my own fanfiliar nfilieu. I ended it in an tmfmlfilim" environ- iileil[ that, because of my mngging experi- ence, I still perceive as hostile. But for a moment, I belonged, I fit in when a bag lady thonght I was like her. And what I learned was not comformlg or consoling. I have been a human rights commi~ sit'mr, worked hi causes, fought for dvil rights,justice, equal opportunity, have given money to the poor. I can feel good about all that. I can feel I'm doing my share to help the poor mid the homeless. But the truth is that I am part of the majority who have a place to live mid a paycheck - who move away from and pass by the invisible people when they wear a face and you can feel their breath. We ,just cml't get that dose. C~.Hight 1991 by CNS of .",V ..2. ....... - .~-:?::~:.,'.Z ~_ ,-~ ~,. .... . : / . f> t = ' o,'':~ ", :~/I,' I '#.~4e~ i - i . . ,, ri7 { THANKSGIVING TIME A young girl tends her flock In this reproduction of a wood engraving titled "Thanksgiving Time -- Driving Home the Tur- keys." This engraving, reproduced from the collections of the Library of Congress, was first published In Harpers magazine In 1875. Americans will Celebrate Thanksgiving Nov. 28. Dear Eatitor: Sunday, Nov. 17, 1991, the Holy Father canonized a Cannefite priest by the name of Raphael of St. Joseph "Kalinauskas, also known aS Kalinowski. He was born in 1835 at Vihaius, the capital of Lithuania, from Lithuanian parents, Andrew and Josephine. A few hours after his birth his mother died. At baptism he received the name of Joseph. At that time everyone who wanted to seek a higher education had to Polinize his last name. So his daddy was known as Kalinowski instead of Kalinauskas. Joseph studied at a military engineering academy at Petersburg. At that time (c.1800-1914) Poland (except Galicia) and Lithuania were occupied by the Russian tsar. In 1863 first Poland and then Lithuania began an insurrection against the occupiers. Military captain Jo- seph Kalinauskas stepped out of the Rus- sian active nfilitm7 staff. Soon he was in- vited to lead a Lithuanian insurrection army against the Russians. e~ter ten months of his leadership he was caught and sentenced to be hanged. But in order not to ]aise a revolutionmy sph'it among the insulgents, the sentence was changed: he was sent to Siberia for a forced labor together with thousands of other war primners, includ- ing Inm~y viUagers - women mid gh-ls" After ten years he was released fi'om Siberia with- out the tight'to return to Lithuania. He settled mostly in Austria-Hungary state and joined the Discalced Carmefites, assuming the religious name of Raphael of SLJoseph. In 1882 he was ordained to the holy Priest- hood. He lived and worked in Galicia, in the vicinity of Ca'acow, mostly in Wadowice as a superior. He died Nov. 15,1907 at Wadowice, in which Pope John Paul II was born in 1920. EspedaUy he was known as "a martyr of confessional." He was beatified on June 22, 1983 and canonized on Nov. 17, 1991. His feastday is the day of his fu- neral - Nov. 20. Fr. John Burkus Hot Springs - Opinion oohunm for Viewpoint 500 words photo of author ARKANSAS CATHOLIC Post Office Box 7417 Httle Rock, AR, 72217 Fr. William Gould Daniel 7:13-14 Rev. 1:5-8 -John 18:33-37 "Are you the king of the Jews?" The prisoner stood bom~d before Pilate's judge- anent seat. He was dressed in drab homespun gar- ments. He was exhausted and be-grimed. Pilate leaned forward and looked at his prisoner intently. He saw nothing impressive. How could this man seri- ously consider himself to be Caesar's rival? "Are you the king of the Jews?- The Roman aristocrat paused; he expected a denial. But Jesus' words surprised him. The man claimed to be some kind of king! But moments later he added, "My kingdom does not belong to this world...my kingdom is not here." Many of the ancient Jewish prophets had taught that God would someday establish His reign on earth. Daniel was one of these. In prophetic vision he had seen Someone "like a son of man" receive from God "dominion, glory, and kingship" over this kingdom. Our second reading proclaims Jesus Christ to be this ruler. He who has saved us by HIS own blood will nile If we ~ I.-rlln to be our with glory and power forever, we must show it with our "Are you the king of the Jews?" Jesus answered, '~'es ~ and even more." Our gospel's final sentence says that His kingship is not limited to a single time or people. It is universal and for all time. Jesus' first response to Pilate was in question form. "Are you saying ~~ ~!: this on your own, or have others been telling you about me?" The question is really addressed to the whole world -- to you and me. It : i ! ::: re-phrases what He had asked Peter and the other disciples as they journeyed to Caesarea Philippi. Is Jesus my king Is He yours? Are we, in the gospel phrase, corn- mitts,, dGod s reignt theistrUthall about?-- that is, involved personally and deeply in what ~ Or will we answer as did Pilate, with a disclaimer? ~e:i:~ .......... We read this gospel with the benefit of hindsight. We know that Jesus suffered, died, but then rose from the dead. His actions both proved and accom- plished what He had claimed. The very same is expected from us. If we claim Him to be our King, we must show it with our lives. A real profession of faith requires both words and deeds. He is ruler of our lives if we live as He asked, do as He taught, and work to continue His mission in today's world. ~o, then, you are a king?" "It is you who say that I am,"Jesus responded. Those words were intended to challenge Pilate and his world. They are meant to do the same to us.