The Lure of Temptation

St. James speaks today about temptation in a way that is both honest and disarming. He does not begin with dramatic sins or shocking failures. Instead, he speaks about desire; how temptation works from the inside out. “Each person is tempted when he is lured and enticed by his own desire.

That is important, because many of the temptations that most affect us today are not loud or obvious. They are subtle. They do not look like rebellion. They often look like reasonableness, busyness, or even self-care.

James reminds us first of something consoling: temptation itself is not sin. To be tempted is part of being human. Even Jesus was tempted. The danger comes when we stop paying attention to where our desires are slowly pulling us.

One of the most common modern temptations is distraction. Not deliberate rejection of God, but constant noise. We fill every quiet moment—news, screens, tasks, obligations. Prayer is postponed not because we do not believe, but because there never seems to be time. Faith becomes something we admire rather than something we practice.

Another subtle temptation is comfort. The Gospel asks for sacrifice, forgiveness, patience, and generosity. Comfort whispers that we have already done enough. It encourages a faith that avoids inconvenience—one that stays safely within what feels manageable.

There is also the temptation of self-sufficiency. We trust our competence, our planning, our experience. God becomes someone we consult rather than rely upon. Prayer becomes optional because we believe we already understand how things work.

James warns us not to misunderstand God in the midst of these temptations. “God does not tempt anyone.” God is not the voice pulling us away from faithfulness. God is the one who gives “every good and perfect gift.” The quiet drift away from God never begins with God—it begins when desire is slowly redirected elsewhere.

What makes these temptations dangerous is that they rarely feel like temptation. They feel normal. Sensible. Justified. Over time, though, they shrink our spiritual lives. Faith becomes thinner, less expectant, less demanding—and less joyful.

James offers us hope by reminding us of our identity. God has chosen to give us birth by the word of truth. We are not meant to live half-awake to God. We are meant to be fully alive, fully engaged, fully rooted in the life God offers.

The question for us today is not, “What sins should I avoid?” It is, “Where is my desire being quietly shaped?” Because desire always leads somewhere.

Blessed, James says, is the one who perseveres in temptation—not the one who never struggles, but the one who remains attentive, honest, and open to grace.

In a world full of subtle distractions and gentle compromises, perseverance may look simple: returning to prayer, choosing silence, staying connected to the sacraments, resisting the slow erosion of faith.

And when we do, James assures us, we discover not a demanding God waiting to trap us, but a generous Father who delights in giving life.


Image credit: Photo by Matheus Cenali on Unsplash | CC-0 | Feb 15, 2026

Indochina: The Irreversible Hinge of History

Between July 1940 and the Summer of 1941, the war in China continued. The military situation in China was characterized by a transition into a brutal war of attrition against Japanese occupation, alongside a significant internal breakdown in the alliance between Chinese Communist and Nationalist forces. Among major actions was the “Hundred Regiments Offensive” (Aug 1940 to Jan 1941). It was the largest Communist-led offensive of the war, involving roughly 400,000 troops. It targeted Japanese-held infrastructure, specifically railroads and mines, in northern China to disrupt supply lines. In retaliation, the Japanese initiated the “Three Alls” policy: kill all, burn all, loot all. It was a scorched-earth policy, leading to widespread massacres and the destruction of thousands of villages.

Meanwhile to the south, the Nationalist Army enjoyed some victories and endured some losses. It was a clear implementation of the “war of attrition” policy against the Japanese.

During this period the U.S. continued to provide supplies via the Burma Road and began formalizing military aid through the Lend-Lease program, which included the procurement of P-40 aircraft for the American Volunteer Group, known as the “Flying Tigers.”

The Turning Point

In July 1941 Japan moved into Southern Indochina. This was the “bridge too far.” By mid-1941, Japan’s strategic position had become increasingly precarious. The war in China showed no sign of resolution, Japan’s economy was under strain, and dependence on foreign, especially American, oil had become acute. The occupation of southern Indochina in July 1941 represented a decisive escalation driven by both necessity and ambition, as Japanese leaders concluded that time was working against them.

The immediate rationale lay in Japan’s southern expansion strategy (Nanshin-ron), which had become the strategic plan after the defeat at Nomonhan at the hands of the Soviet Union. Southern Indochina offered strategic airfields and naval bases particularly around Saigon and Cam Ranh Bay. This placed Japan within striking distance of British Malaya, Singapore, and the Dutch East Indies, the latter being Japan’s most coveted objective due to its vast oil reserves. Control of southern Indochina would serve as a springboard for future operations, not merely a continuation of the China war.

Japan also viewed the move as defensive and deterrent. Japanese planners feared that continued U.S. and British pressure would eventually choke off vital imports. Occupying southern Indochina was intended to secure strategic depth, signal resolve to Western powers, and strengthen Japan’s negotiating position.  Coercion had proved successful before and so Japan stayed with what worked.

Japanese leaders still hoped to avoid war with the United States but the nationalist and military believed that a show of strength would compel Washington to accept Japan’s dominance in East Asia or at least negotiate a settlement recognizing Japan’s “special position.” As with earlier expansions, Tokyo framed the occupation as temporary and stabilizing, carried out with Vichy French acquiescence rather than outright conquest.

Unlike the occupation of northern Indochina in 1940, which could be justified as cutting Chinese supply lines, the move south had no plausible defensive rationale. It directly threatened Western colonial holdings and, crucially, placed Japanese forces astride the sea lanes connecting the United States, Britain, and Southeast Asia. For American policymakers, southern Indochina marked the point at which Japanese intentions could no longer be interpreted as limited or negotiable. Their goal of regional domination, far beyond trade, was unmistakable. All signs were that Japan was preparing for an offensive war – which was exactly the Nanshin-ron strategy.

The U.S. Internal Debate

The Japanese move triggered an intense but brief debate within the Roosevelt administration. The debate was brief because all the arguments had already been raised during earlier crises. Within the State Department, Cordell Hull concluded that Japan had crossed a qualitative threshold. While Hull had previously opposed measures such as an oil embargo on the basis that it might force Japan into a corner, he now accepted that failure to respond decisively would invite further expansion. Southern Indochina confirmed Hornbeck’s and others’ arguments that incremental pressure and diplomacy were never going to constrain Japan.

At the same time, Treasury Secretary Morgenthau and others argued that the United States had been subsidizing Japanese aggression through continued trade, especially petroleum exports. Morgenthau pressed for immediate financial measures that would cut off Japan’s access to dollars and strategic materials. President Roosevelt, who had long sought to balance deterrence with delay, now sided with the more forceful camp.  It was not because he sought war, but because he believed that credibility and long-term security required drawing a firm line. Southern Indochina convinced Roosevelt that ambiguity no longer served U.S. interests.

U.S. Actions and Their Consequences

In response, the United States took a series of actions that fundamentally altered the strategic environment. Two coordinated actions were put in place. In July 1941 the U.S. froze all Japanese financial assets in the United States. The funds were available when connected to a valid and approved export license. The 1940 Exports Control Act already required an export license for oil and oil products, but now companies and purchasing agents had to navigate the dual administrative processes. At no point did the U.S. formally announce an oil embargo, but a de facto embargo was enacted by these two administrative processes that could “slow roll” any license applications. These two actions effectively prevented Japan from purchasing American goods, including oil, as approvals became trapped in the bureaucracy of the two separate processes. That being said, Japan’s petroleum supply from the U.S. was effectively cut off. Given Japan’s heavy dependence on American oil, they viewed this as an existential threat.

Britain and the Netherlands soon imposed similar freezes, closing off alternative sources in Southeast Asia. Japan now faced the prospect of economic strangulation within a year if no resolution was reached. 

These measures were intended to force Japan back to the negotiating table. American leaders hoped that the severity of the response would compel Japan to halt further expansion and reconsider its position in China. Instead, the effect was the opposite: Japanese leaders increasingly concluded that only force could secure the resources Japan needed to survive and continue their military expansion.

The occupation of southern Indochina was Japan’s final major expansion before U.S. involvement in the Asia Pacific War. From their point of view it was driven by strategic desperation, resource insecurity, and overconfidence in coercive diplomacy. For the United States, it marked the moment when gradualism gave way to decisive economic action. The resulting asset freeze and effective oil cutoff were not intended as steps toward war, but they made war increasingly likely. 

Japanese leaders were nationalistic and supported the military. Their analysis of history was that it was only with military power and control that Japan’s future against western powers could be secured. And so for them they saw that peaceful options had run out. The irony is that for the previous four years, Japan had never taken a peaceful option but had always exercised the military option – and always via surprise attack and mobilization: Mukden, Nomonhan, and soon enough, Pearl Harbor.

The Japanese move into Southern Indochina was the irreversible hinge between diplomacy and conflict. It was the moment when both sides believed they were acting defensively, yet set in motion the final march toward Pearl Harbor. 


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archive

Ash Wednesday and Sundays in Lent

lent-2-heartlargeAsh Wednesday, the first day of the penitential season of Lent in the Catholic Church, is always 46 days before Easter Sunday. It is a “movable” feast that is assigned a date in the calendar only after the date of Easter Sunday is calculated. How is it calculated? I’m glad you asked.

According to the norms established by the Council of Nicaea (325 AD) and later adopted for Western Christianity at the Synod of Whitby, Easter Sunday falls each year on the first Sunday following the first full moon after the vernal equinox. This year the vernal equinox falls on March 20, 2023 and the first full moon after that occurs on Thursday, April 6th. Therefore, Easter Sunday is celebrated this year on April 9th. If you want to know the date of Ash Wednesday, just count backwards 46 days and you get February 22nd. Continue reading

Test, temptation or trial?

This coming Sunday is the First Sunday in Lent. In today’s post we consider the question posed in the title of the post: is this episode a test, a temptation or a trial – and does the answer make a difference when considered from the Biblical perspective?

All three synoptic gospels record an incident of Jesus confronting the devil in the wilderness immediately after his baptismal experience at the Jordan River. Where Matthew notes quite simply: “Then Jesus was led by the Spirit into the desert to be tempted by the devil” (Matthew 4:1). Matthew and Luke record a three-part dialogue between Jesus and the devil that is recorded traditionally as a “tempting.” Mark simply offers the entire episode in one verse: “At once the Spirit drove him out into the desert, and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him” (Mark 1:12-13).

It is difficult to know how to translate peirazo (4:1) and the more intensive ekpeirazo (4:7) – “to test” or “to tempt”. (You shall not put the Lord, your God, to the test.) The word is often used in the LXX of God testing people, e.g., God tested Abraham by asking him to sacrifice his son (Gn 22:1).  When God rained bread from heaven, God asked that they gather only enough for that day. “Thus, I will test them, to see whether they follow my instructions or not.” (Ex 16:4).

Why does God test people? One reason is given in Dt 13:4: “for the LORD, your God, is testing you to learn whether you really love him with all your heart and with all your soul.” A slightly different reason is given in Dt 8:16: “that he might afflict [humble] you and test you, but also make you prosperous in the end.”  God does not test his people so that He would know the answer, what is in our hearts – He already knows.  God tests his people so that we would know what is in our hearts (cf. Dt 8:2).

Remember the long way that the LORD your God has led you these forty years in the wilderness, in order to humble you, testing you to know what was in your heart, whether or not you would keep his commandments. He humbled you by letting you hunger, then by feeding you with manna, with which neither your ancestors were acquainted, in order to make you understand that one does not live by bread alone, but by every word that comes from the mouth of the LORD.” (NRSV)

That is the positive side of peirazo and ekpeirazo. They can also have negative connotations: “to tempt” or “to try and cause someone to make a mistake” or “to try and cause someone to sin.” At the same time that God is “testing” so that one self-discovers the depths of one’s faithfulness, the “Tempter” may be “tempting” someone to sin. God’s purpose is to strengthen faith. Satan’s purpose is to weaken trust in God.

One should also be aware that this pericope of conflict with Satan is part of a recurring theme within Matthew of conflict between the kingdom of Heaven and the kingdom of this world.  In Matthew’s theology, the devil though defeated (12:28-29) continues to tempt Jesus during his ministry (16:23), at the crucifixion and into the time of the Church (13:19,39).  This pericope also sets the stage for the post-Easter period when the disciples must still confront the devil-inspired resistance to the gospel message (5:37; 6:13; 13:19, 39)


Image credit:The Temptation in the Wilderness, Briton Rivière (1898) | Public Domain

The Path to Export Controls

By June 1939 Japan was deeply entrenched in China with a military stalemate, the Chinese willing to fight a war of attrition, and there was no political settlement in sight. Japan had just suffered a major defeat at Nomonhan, though this was not fully appreciated in Washington at the time, and elements of Japanese leadership were increasingly suspicious of Western intentions. That same month the U.S. formally notified Japan it would terminate the 1911 Treaty of Commerce and Navigation, effective January 1940. This did not impose sanctions immediately but freed the U.S. legally to restrict trade later. The purpose of the actions was to signal displeasure with Japan’s conduct in China, create leverage without escalation, and preserve diplomatic ambiguity. It was not well received in Japan as they understood that beginning in January 1940 there would be no treaty in place that could limit trade restrictions. At the same time the State Department issued nonbinding requests to U.S. firms not to sell aircraft, aviation fuel or strategic materials to Japan. This reflected Hull’s belief that economic pressure should precede coercion, and coercion should precede war. This would come to be known as the “moral embargoes” and marked the first move from moral pressure towards economic leverage

French Indochina

A key reason China could continue fighting was that foreign supply routes remained open, especially the Burma Road and rail and port access through French Indochina, particularly via Haiphong into Yunnan Province.From Tokyo’s perspective, cutting these supply lines became essential. Japan was presented a strategic opportunity with the collapse of France to German forces in June 1940. As a consequence the Vichy regime replaced the French government. This left French colonial authorities isolated, under-resourced, and politically uncertain. To Japanese planners, Indochina now looked militarily weak and diplomatically unsupported and unlikely to receive British or American military support in the short term. To the Army, Navy, and politicians this created a low-risk window of opportunity.

Japan initially pursued its objectives through coercive diplomacy, not outright invasion. Japan demanded that Vichy France close supply routes to China, permit the Japanese to station inspectors at transportation junctions (and later military forces), and provide unfettered access to airfields in the North. Vichy France wanted to preserve sovereignty but lacked the military means to resist and so hoped that accommodation would prevent full occupation. Negotiations dragged on while Japan prepared militarily, a familiar pattern since Mukden.

Despite French promises, Japan believed that supplies were still leaking into China, French officials were unreliable, and only physical control could guarantee closure of routes. The Japanese Army argued that diplomatic assurances were meaningless without troops on the ground, reflecting the Army’s broader pattern of fait accompli strategy.

In September 1940, Japanese forces crossed into northern Indochina and occupied key airfields and rail lines. They clashed briefly with French colonial troops but soon enough all resistance collapsed. Shortly afterward a formal agreement legalized the Japanese presence while French administration remained nominally in place.  Japan was fine with leaving administration to the French because they had gained what they wanted: control of transport corridors and air bases from which to control supplies into China.

Japan limited itself initially to northern Indochina because the stated goal was cutting China’s supply lines and it allowed Japan to test Western reactions in an incremental way as it avoided directly threatening oil supplies.

To the international community, Japan deliberately framed this as a “temporary” measure, a defensive necessity and not an annexation. But while China was the immediate justification, larger strategic calculations were at work. After the defeat at Nomonhan, the Northern expansion against the USSR lost credibility and attention shifted south toward Southeast Asia. Indochina offered a stepping stone toward the Dutch East Indies with airfields within reach of British Malaya. Japan also believed a decisive move would demonstrate resolve to the point the U.S. and Britain would protest but would not fight or take any decisive action. Internally it provided prestige to the military and the government and was promoted at home. Japan calculated that in the short term Britain was fully engaged in a battle for its national life (the “Battle of Britain”) while the U.S. was still divided and formally neutral.

The U.S. response was as Japan expected: a strong diplomatic protest, limited export controls, but no other embargo action. All in all, this reinforced Japanese beliefs that incremental expansion would work.

Reaction with the U.S. Government

The U.S. response to Japan’s occupation of northern Indochina exposed deep internal divisions within the Roosevelt administration over how far and how fast to confront Japan. At the center of the debate was a shared recognition that Japan had crossed an important threshold, but no consensus on whether that threshold justified decisive economic retaliation or continued diplomatic caution.

Within the State Department, Secretary of State Cordell Hull favored a measured, incremental response. Hull believed Japan’s move was aggressive but still reversible and that premature, sweeping sanctions, especially on oil, risked provoking a war the United States was not yet prepared to fight. State Department officials continued to emphasize negotiation, the preservation of legal and moral principles (such as the Open Door in China), and the use of graduated economic pressure to influence Japanese decision-making. Hull and his advisers, especially Ambassador Grew, held out hope that divisions within Japan, particularly between civilian moderates and the military, could still be exploited diplomatically.

By contrast, Treasury Secretary Henry Morgenthau Jr., supported by some in the Interior and Navy Departments, argued that Japan’s occupation demonstrated that incremental pressure had failed; it had been applied for almost three years. This faction favored stronger economic sanctions, including tighter export controls and financial restrictions, to signal that further expansion would carry unacceptable costs. Morgenthau was particularly concerned that continued U.S. trade, especially in oil, gasoline, aviation fuel,  and scrap metal, was materially enabling Japanese aggression. President Franklin Roosevelt ultimately sided, for the moment, with Hull’s caution: the U.S. imposed new export controls and intensified diplomatic protests but stopped short of an oil embargo. The compromise reflected a broader strategic judgment that time was needed to strengthen U.S. defenses while keeping open the possibility, however slim, of restraining Japan without war.

Export Controls Act 

In July 1940 Congress passed the Export Controls Act in response to Japan’s move into northern French Indochina. At the core of the legislation was that the State Department gained authority to license or deny exports. Immediately restrictions were placed on aviation gasoline, high quality scrap iron and machine tools. The licensing process gave the State Department the ability to “approve” the request and then slow march the license through the administrative process where decisions were deliberately incremental and often reversed

The Departments of Treasury and Interior wanted stronger measures and more excluded items. Despite pressure from Treasury and some Navy officials, the administration deliberately excluded oil from the provisions of the 1940 Act. Petroleum exports continued, ordinary commercial goods remained largely unaffected, and financial transactions were not yet frozen. All this reflected Secretary Hull’s view that an oil embargo would be indistinguishable from a declaration of economic war. This marked a clear escalation in U.S. policy, but one carefully calibrated to apply pressure without forcing an immediate showdown.


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archive

Temptation in the Wilderness

This coming Sunday is the First Sunday in Lent for Lectionary Cycle A with the reading taken from Matthew 4:1-11. From the 4th Sunday to the 9th Sunday in Ordinary Time, the Sunday gospels include most of the “Sermon on the Mount” (Mt 5:1-7:29)  On the first Sunday in Lent, the traditional reading reverts to several chapters earlier – Mt 4 – to consider “the tempting of Christ in the dessert.”  This was preceded by the account of the baptism of Jesus which revealed him as the Son of God: “And a voice came from the heavens, saying, This is my beloved Son, with whom I am well pleased ” (Mt 3:17). Following the temptation, Jesus begins his public ministry in Galilee staring at Mt 4:12

The temptation setting is in continuity with the scene of Jesus’ baptism. The temptation is connected by the key words “Spirit,” “wilderness,” “Son of God.”  In addition, both settings have the motif of the voice of God, which in the wilderness setting is central to the Book of Deuteronomy, from which Jesus quotes. It is also connected, more subtly, by the resistance that both John the Baptist and Satan offer to the obedient response of the Son to the Father’s will.

Boring [162-163] offers that this one scene in the wilderness sets the plot for the whole of Matthew’s narrative and that this one encounter with Satan is only prelude to the resistance that Jesus will face in proclaiming the Kingdom of Heaven:

Conflict with Satan is not limited to this pericope, but is the underlying aspect of the conflict between the kingdom of God and the kingdom of this world, which is the plot of the whole Gospel of Matthew. The friction between Jesus and the Jewish leaders throughout the Gospel, already anticipated in the conflict with Herod, the high priests, and the scribes (and even the hesitation of John to baptize Jesus) is actually a clash of kingdoms. Jesus is the representative of the kingdom of God; Satan also represents a kingdom (12:26). Thus, elsewhere in the Gospel, “test” or “tempt” (peirazō) is used only of the Jewish leaders (16:1; 19:3; 22:18, 35), and Jesus always resists them by quoting Scripture, as he does here. The conflict between Jesus and the Jewish leaders is a surface dimension of the underlying discord between the kingdom of God and the kingdom of Satan. This is what Matthew is about. God is the hidden actor, and Satan is the hidden opponent, throughout the Gospel; but God is always offstage, and Satan appears only here as a character in the story. Satan is worked into the outline at strategic points, but the conflict between Jesus and Satan is not to be reduced to any one scene. In Matthew’s theology, Satan, though defeated (12:28–29) continues to tempt Jesus during his ministry (16:23), at the crucifixion, and into the time of the church (13:19, 39); Satan is finally abolished at the end time (25:41). The narrative of Jesus’ ministry, which now begins, is told at two levels. It not only portrays the past life of Jesus, but also looks ahead to the post-Easter time, when the disciples must still confront demonic resistance to the gospel message (5:37; 6:13; 13:19, 39)—and not only from outsiders, but from other disciples as well (16:23).

In parishes in which there is an active OICA program, the readings from Cycle A are always an option for Masses at which the catechumens (those not yet baptized) and candidates (those already baptized and seeking full communion with the Church) gather for one of the Rites.


Image credit:The Temptation in the Wilderness, Briton Rivière (1898) | Public Domain

What Anger Reveals

“You have heard that it was said to your ancestors, You shall not kill; and whoever kills will be liable to judgment. “But I say to you, whoever is angry with his brother will be liable to judgment.

It is one thing to murder someone, to wantonly and mercilessly take a life. We instinctively know that is wrong. But anger? I’m not saying it’s good, but what are we to make of Jesus’ statement? Many people struggle with anger in their lives. Is it the occasional flareup? Rage? Has it become a habit? Or maybe one day you look in the mirror and silently wonder, “When did I become an angry person?”

We wonder “Is it ever okay to feel this way?” Is this anger righteous or a sign of failure or sin? When we ask such questions, the next step might be to ask “what would Jesus do?” What comes to mind is Jesus who heals, forgives, and welcomes – not someone who has a meltdown and loses control or someone who stews over something said or done. But Scripture is clear. There are occasions when Jesus gets angry.

Let me give you some examples of Jesus’ anger and see if there something to be learned

  • Jesus heals a man with a withered hand on the Sabbath while religious leaders watch, hoping to accuse him. “He looked around at them with anger, grieved at their hardness of heart…” (Mark 3:1-6).
  • The oft cited overturning of the merchants’ tables in the Temple area 
  • The disciples try to prevent children from approaching Jesus. “When Jesus saw this he became indignant…” (Mark 10:13-16).
  • In the Gospels of Matthew and Luke, Jesus pronounced “woes” upon the scribes and Pharisees when they corrupted true worship or misrepresented what God desires.
  • In those same Gospels anger expressed as sorrow as Jesus weeps over Jerusalem and her fate.
  • …and other examples. 

Of course, there are lots of instances when things are done to Jesus that if they happened to me, I’d be angry. Just because you don’t like what I said does not mean you can throw me off the edge of a steep hill. That’s what the people of Nazareth tried. Jesus did not get angry. He just walked away. 

All this should lead us to ask the question: how is Jesus’ anger different from our anger? And, how are we to reconcile all this with Jesus’ teaching into today’s gospel: “But I say to you, whoever is angry with his brother will be liable to judgment.

Anger is a common emotion that everyone experiences at some point or another in life. Certain situations can trigger different types of anger and leave you experiencing anything from a minor annoyance to full-blown rage. At one level anger is physiological. There is a flood of stress hormones causing the heart to beat faster, increasing blood flow to the muscles and organs. There is a rise in blood pressure and other effects. Anger emerges in stressful situations, when you’re frustrated, feel you’ve been attacked or disrespected or when you are being treated unfairly. At the root of many angry feelings is a sense of powerlessness like when we are unable to correct or improve a situation: a traffic jam, a job loss, a relationship breakup, a chronic illness. It is in those moments that our frustration, sadness, letdown, and other negative emotions often converge into anger.  Sound familiar?

Anger that lashes outward is generally sinful and usually begins with the self: I have been insulted, I don’t have control, I feel threatened. Are any of those the beginning points of Jesus’ anger? No. Jesus’ anger is never about himself. Jesus is not angered by insult, rejection, or misunderstanding. He absorbs those without retaliation. Instead, his anger begins in righteousness: this situation is wrong, someone is being diminished, or love is being denied. He is angry when mercy is blocked, when the vulnerable are excluded, when people are being misled in the name of God, when people are burdened rather than freed. His anger rises not because he has been offended, but because someone else is being harmed.

The spiritual question, then, is not “Do I feel anger?”  It is “What does my anger serve?” Is your anger redemptive in nature? Does it move you toward truth, mercy, and courage?  Can you express it in love? Does it lead you outward to protect, to speak, to act, to intercede? Can you remain steadfast when the cause of your anger remains unmoved and unchanged? Will you persevere? This is not an anger subject to judgment.

Or does anger move you toward resentment, control, and withdrawal? Anger that turns inward feeding pride, fear, bitterness, self-justification, disappointment is liable to judgment.

The question the Gospel places before us is not, “Do we ever feel anger?” It is, “What does our anger reveal about our love?” 

Anger that leads us toward hardness of heart, exclusion, or self-protection – as the Chinese proverb predicts: a moment of anger leads to a 1,000 days of sorrow.

Jesus teaches us that anger, purified by love, can become a force for good. It can name what must change. It can defend the vulnerable. It can clear space for healing to occur. But righteous anger must always remain connected to humility and prayer. Once anger detaches from love, once it begins to justify harm, it ceases to be holy.

In the first reading, Sirach tells us: “Before man are life and death, good and evil, whichever he chooses shall be given him.” So it is with anger. It is always a choice. Will you allow anger to lead you to judgments? Or will anger lead us toward mercy, justice, and deeper faithfulness – a sign that love is alive within us.  

When anger arises within you, breathe deeply and choose well.

A Truly Christian Attitude: Four Examples

This part is truly “extra credit” for those that want to dive into the “deep end.” This section uses Boring’s model as a way to consider Matthew 5:17-37. It is long and detailed.

21 “You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’22 But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna.23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.25 Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.26 Amen, I say to you, you will not be released until you have paid the last penny.

The Law Reaffirmed. Jesus begins with a direct quotation of the command in the Decalogue against murder (Exod 20:13; Dt 5:18). The supplementary “whoever kills will be liable to judgment” is not found exactly in the Old Testament, but presents a paraphrasing summary of several texts in the Torah (Exod 21:12; Lev 24:17; Num 35:12; Deut 17:8-13). It is likely Matthew composed it in order to introduce the word judgment, which plays a decisive role in Jesus’ pronouncement.

Continue reading

Keeping the big picture

Both France and Boring point to the movement towards righteousness as expressed in a deepening of relationship with God – not by external observance alone – but by a conscious movement of conversion to the deeper observance to the root (radix) of things: seeking out the Divine will it in fullness in order to live that out in the world.  In other words, to more fully be the people of God – that is, to be the covenant people that God has always intended them to be.

And perhaps most radical of all, let us not lose sight, this portion of the Sermon on the Mount also marks Jesus’ assertion of authority.  But it is not simply claiming a new contribution to the exegetical debate among rabbis, Jesus is making a definitive declaration of the will of God. Such a claim demands (and receives, 7:28–29) the response, “Who is this?” 

A Final Thought

And all the above is but an introduction to the “Sermon on the Mount.” Perhaps it is good to recall the beginning of this commentary.

The sermon is not, though, a comprehensive manual or rule book, not a step-by-step “how to” book. Rather it offers a series of illustrations, or “for examples,” or “case studies” of life in God’s empire, visions of the identity and way of life that result from encountering God’s present and future reign. (p.128)

For those who belong to the minority and marginal community of disciples of Jesus, the sermon continues the gospel’s formational and envisioning work. It shapes and strengthens the community’s identity and lifestyle as a small community in a dominant culture that does not share that culture’s fundamental convictions. The community is reminded that the interactions with God, with one another, and with the surrounding society are important aspects of their existence which embraces all of life, present and future. Mission to, love for, and tension with the surrounding society mark their participation in this society. Integrity or wholeness defines their relationships with one another. Prayer, accountability, and the active doing of God’s will are features of their relationship with God and experience of God’s empire. (Warren Carter, Matthew and the Margins; p.129)

As covenant people, we have the promise of God – much of which is unconditional – that our right relationship with Him provides a wholeness for life by which we can freely enter into a full relationship with God and with his people. The arc of Scripture shows God building for Himself a people.  From family (Adam), clan (Noah), tribe (Abraham), federation of tribes (Moses), a nation (David), the covenants point in line and in pattern to the whole of the world as the people of God in and through the Covenant in Jesus. If one loses sight of this, then one forever asks “what do I have to do” instead of “what am I becoming.”

The Sermon on the Mount is the guideline to becoming holy and righteous before God.


Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch | Museum of National History | Frederiksborg Castle, Public Domain

The Nomonhan Incident

In the summer of 1939 Japan was increasingly bogged down in combat with China. As you can see in the map below, Japan controlled not only Manchukuo (Manchuria) but swaths of Inner Mongolia and China. Importantly, Japan also controlled almost all major seaports facing the East and South China Sea. Manchukuo presented its own control issues, largely centered around rampant banditry, but all the other areas required the Kwantung Army (Imperial Japanese Army on the mainland) to provide occupation and policing forces in areas they had conquered. At the same time the Kwantung Army continued offensive operations in Northern China.

Notice that Japan also had an extensive border with the Soviet Union as well as a history of conflict with czarist Russia that extended some 60 years back in time including the 1904-1905 Russo-Japanese War which removed Russian presence in Manchuria and Korea. Russia lost the warm water ports in Darien and Port Arthur, access to the resources of Manchuria, and was often required to transport goods and resources via the Trans-Siberian Railway rather than via ship. In addition Russia was required to cede the lower half of Shanklin Island (just north of Japan). All of this fit into Japan’s “strategic buffer” concept keeping China and Russia/Soviet Union at “arm’s length” from the home islands.

The Nomonhan Incident

Also known as the Battles of Khalkhin Gol, the Nomonhan Incident was a major but undeclared border war fought between Imperial Japan and the Soviet Union’s Mongolian forces from May to September 1939. It occurred along the poorly defined frontier between Japanese-controlled Manchukuo and Soviet-aligned Mongolia. Though officially termed an “incident” by Japan to avoid acknowledging a formal war, the conflict involved tens of thousands of troops, armor, artillery, and aircraft, making it the largest land battle Japan fought before the Pacific War. The fighting ended in a decisive Soviet victory, delivering a shock to the Japanese military and reshaping Japan’s strategic direction on the eve of World War II.

The Background

At the root of the conflict was a disputed, ambiguous border. Japan claimed the boundary lay along the Khalkhin Gol (Halha River), while the Soviets and Mongolians insisted it lay several miles east. The area was remote, sparsely populated, and economically marginal but symbolically important as a test of sovereignty and power. It was also extremely remote from the Imperial Japanese Army (IJA) Staff and Ministry in Tokyo. All of this was simply ingredients of a toxic stew only awaiting the flame to start a boil. And the Kwantung Army was only too happy to ignite the flame.

The Kwantung Army had a well earned reputation for acting autonomously from Tokyo, initiating aggressive actions to force what it believed were the necessary political outcomes, and viewing itself as the vanguard of Japan’s continental destiny. This attitude led to the Mukden Incident (1931), the Marco Polo Bridge Incident (1937), and the quagmire of the Second Sino-Japanese War. By the summer of 1939 the IJA was already stretched thin, had terrible logistics support, and was lacking in combined arms capability – meaning tanks, artillery and ground support from aviation assets. Financially, Japan was stretched thin in trying to keep the IJA funded at the same time funding the Navy’s capital intensive shipbuilding efforts.

Nonetheless, by 1939 the bane of IJA’s existence – an independent, insubordinate junior officer corps believed that controlled escalation against the Soviets could secure Japan’s northern frontier, expand the strategic buffer or even open the door to expansion into resource-rich areas of Siberia. In the view of Japan, the majority of the peoples in Siberia and Mongolia were Asiatic and thus properly best served under the Imperial Protection of the Emperor. They did not bother to ask the people of those areas about their preference.

Northern Expansion Doctrine (Hokushin-ron)

Within Japan’s strategic debates, the Army strongly favored Hokushin-ron, the idea that Japan’s future lay in expanding northward against Russia rather than southward into Southeast Asia. This belief rested on overconfidence from victories in China, an underestimation of Soviet military modernization, and a deep seated anti-communism which was, at this time, being suppressed in the home islands. Nomonhan emerged from a belief that the Red Army could be tested, pressured, and defeated through limited engagement. It was less a grand strategy and more a tactical escalation.

In part it was also pushing back on the evolving southern expansion doctrine being proposed by the Imperial Japanese Navy (IJN) whose interest lay in the resource-rich Southwestern Pacific, especially the oil fields of Borneo, Malay and Java.

The local IJA commanders were confident that Japanese infantry superiority would compensate for weaknesses in armor and logistics. In addition, they believed that the Soviets would avoid a major escalation. The Kwantung Army assumed that a sharp, localized victory would strengthen Japan’s hand diplomatically and militarily.

The IJA horribly misread Soviet intentions. The Soviets retained the memory of the humiliating defeat by Japan of czarist Russia. It was a lingering shame that the Soviets would never let happen again. They were more than willing to fight. They also had superior tanks and artillery and a capacity for combined arms operations with their ground forces. Japan also failed to recognize that the Soviets had the same essential “strategic buffer” view as Japan. Mongolia as part of that buffer and the Soviets would respond decisively to any threat in that region.

Combat

In the period May–June 1939, the initial clashes involved cavalry and infantry skirmishes for small areas of land as well as an island in the middle of the border river. Japanese forces crossed into disputed territory, driving out Mongolian units. Early successes reinforced Japanese confidence.

In June, the Soviets appointed General Georgy Zhukov to command. Zhukov rose to prominence with his leadership at Nomonhan. He was a brilliant tactician and field commander later becoming the most prominent and successful Soviet military commander during World War II often credited as the key strategist behind major Eastern Front victories against Nazi Germany. He rose to the position as Chief of the General Staff and a Marshal of the Soviet Union, leading the defenses of Moscow, Leningrad, Stalingrad and commanding the final assault on Berlin. He was formidable. 

Long story, told short, Zhukov prepared a coordinated counteroffensive rather than piecemeal retaliation, amassing artillery, tanks, and aircraft supported by secure logistics/supply lines. In late August, Zhukov launched a classic double-envelopment, using tanks and mechanized infantry to encircle Japanese forces who lacked effective anti-tank weapons, were undersupplied, and relied on infantry assaults against armor. The result was catastrophic. Entire Japanese formations were destroyed or rendered combat-ineffective. It was a clear battlefield defeat involving some 20,000 Japanese casualties with the loss of experienced officers and elite units. Japan agreed to a ceasefire in September 1939, restoring the status quo but psychologically, the damage was done. It was the first unequivocal defeat suffered by Imperial Japan since the Meiji era.

Unintended Consequences

Nomonhan should have shattered Japanese assumptions – but it did not. Japan continued to believe that Japanese fighting spirit and bushido were enough to triumph and could overcome material inferiority and weak logistics. This would plague them all the way through 1945. They also continued to believe that wars could be tightly controlled and limited.

The defeat decisively undermined the Northern Expansion faction within the Army. After 1939 all plans for war against the Soviets were shelved, a defensive posture was adopted along the Manchurian frontier, and Japan avoided conflict with the Soviets for the remainder of WWII. This shift paved the way for Nanshin-ron (southern expansion), pushing Japan toward Southeast Asia and the Dutch East Indies’ oil. It was the path to confrontation with Western colonial powers. In this sense, Nomonhan helped set Japan on the road toward Pearl Harbor.

Perhaps the most profound unintended consequence was for the Soviet Union. Stalin gained confidence that Japan would not attack in the east and soon enough the two nations signed the Soviet–Japanese Neutrality Pact (1941) allowing Soviet divisions to later be transferred west to defend Moscow against Germany. The Nomonhan incident influenced the outcome of the European war, not just Asian geopolitics.

The Nomonhan Incident stands as a warning ignored about the limits of aggression driven by ideology rather than sound political and military strategy and tactics. It revealed the dangers Clausewitz warned of: wars initiated for political symbolism without a clear path to decisive victory would ultimately end in disaster for those who initiated the action.

Nomonhan was not merely a border clash. It was Japan’s strategic crossroads. Historians have come to now recognize Nomonhan as one of the most consequential “incidents” of the twentieth century – even though it largely remains unknown in the West.


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archives. | Pacific area map of 1939 courtesy of MapWorks via Wikipedia Commons.