The Greatest Travelogue Ever!!

1st Sunday of Advent

Dec. 4, 2018, Beginning of liturical year C

This year I thought we would take a little different approach to Advent. From the 1st Sunday of Advent, today, thru the Christmas season, we will highlight each week specific characters or events in the Christmas story.  The goals are to make parts of the story come to life a little more, to better see the intent of the Gospel writers, and discover deeper meaning.

This week we start with the trip that Mary and Joseph took from Nazareth to Bethlehem.  We start with a reminder that the Roman Empire occupied the Holy Lands at that time.  A call for a census could not be ignored.  This story begins in a time and place of bondage, of fear, and oppression.  It was a time that religion demanded that people make blood offerings to appease God.

Let us follow the journey of Mary and Joseph to see what it tells us. We start in the hill country of Nazareth, about ¾ the way up a map of Biblical Palestine.  They have two choices to get to Bethlehem.  The is to travel east and cross the Jordan River, then follow the heavily traveled caravan road south, cross back at Jericho, and climb the steep grade to Jerusalem, and go south to Bethlehem.  This was the longer of the 2 routes, and the busiest.  The 2nd route is an ancient road called the “Way of the Patriarchs”.  It is less traveled, shorter (20+miles), but you must pass through Samaria. It is about 95 miles, ten days on foot; for us, a drive of 2 ¼ hours.

You remember the prejudice against the Samaritans. They were considered “unclean” and even “dangerous”.  But you also remember the parable of the “Good Samaritan” and the Samaritan Woman at the Well, in Sychar.  It is interesting to consider that Jesus used a Samaritan to teach the command to love our neighbors; he may have first learned that love from Mary and Joseph.

But much of what is called the “West Bank” today was Samaria in the day of Jesus; the Palestinians there now are the “Samaritans” of our day.  Many tours have stopped going there because of the “danger.” We don’t know for fact that Mary and Joseph took this 2nd road, but Rev. Adam Hamilton, pastor and author of “The Journey”, and noted archaeologist Avner Goren agree that this road makes sense.

As Mary and Joseph traveled south out of Nazareth, they traveled around beautiful Mount Tabor, mentioned in the Psalms, an ancient site of worship, and said to be the site of the Transfiguration of Jesus.  Then they moved into the plain of the Jezreel Valley, which is now the most fertile farmland in Israel.  There were hundreds of olives trees there then, and trees still remain that are believed to be from that time.  Our anointing rites are based in the use of sacred oils, olive oils.

The Jezreel Valley was the site many ancient battles, including the battle between King Saul and the Philistines (think David and Goliath) , where evil Queen Jezebel killed a man to get his vineyards, Gideon defeated the Midianites, and prophesized to be the site of the final battle in the end times (Armageddon/ in Megiddo).

So Mary and Joseph have begun a trip of Biblical history covering a period of some 16 centuries. Abraham came from the north, from Haran, thru Shechem, Beth El, and down to Hebron.  The tombs of Abraham and Sarah are in Beer-sheva.  Jacob, their grandson, was given land in Samaria, and Jacob’s well is the Well in Sychar, where the “Woman” met Jesus. No doubt Mary and Joseph made camp near that well.   Jacob’s son Joseph was buried near Shechem also.  As they moved south, they went through Shiloh, where Joshua set up the tent of the Ark of the Covenant after entering the Promised Land.  This is where Samuel, Elijah and Elisha were prophets.

The Assyrian and Babylonian armies entered Israel on this road – and left on it taking the people as exiles and all the gold and silver from the Temple.  It is also how the exiles re-entered their homeland some 40 years later, to rebuild their nation.  It is amazing to think that God walked with those exiles as they returned, and now, almost 550 years later, Mary carries a child who is called the Prince of Peace over this same route.  It feels like a point of closure to thousands of years of history.

Luke begins his Gospel this way: “Inasmuch as many have… set in order a narrative of those things which have been fulfilled among us… it seemed good to me also, having had a perfect understanding of all things from the very first, to write to you an orderly account,… that you might know the certainty of those things…” (Luke 1:1;3-4)  

There certainly are those who dismiss Luke’s account of Mary and Joseph’s journey as a fictional story. But we have historical sources concerning the Governor Quirinius, like the Roman historian, Tacitus (Annals 3.48) and the Jewish/Roman historian, Flavius Josephus (Antiquities of the Jews 18.1-2). New Testament historian Jack Finegan says, “Many actual census returns have been found, and they use the very same word (ἀπογράφω) which Luke 2:2 uses for the “enrollment.” (From web site: Cross examined. Org.) So, on the factual level, it is entirely possible it did happen.

But all of the Gospels should be read on three levels – the simple reading of the event itself, the meaning intended by the author, and the application to our lives. The simple meaning (the storyline): In extraordinary love, how God came to earth as a fragile and vulnerable baby, in humility, meager circumstances, and with all the normal inconveniences of life.

What about the intent of Luke’s story?  Luke is certainly placing Jesus in the spotlight of salvation history. Jesus is the Messiah, the Promised One, and his entry into the world is straight down the main aisle of the Cathedral of what is the “Holy Land”, as if he is on the last, most awaited and most important float in the parade of all parades. All the main characters of the ancient faith line the side of the road, waiting for hundreds of years just to have a glimpse of him, to be able to say, “I was there that day.” Luke has taken the story from the very beginning, so that you might know, even before you read about the teaching, the miracles, the rising from the dead, that Jesus was the Son of God.

And there is where we come in. Have you ever sat down and read Luke? I mean all of it, the 24 chapters.   It would take you 3 weeks if you read a little each day. It is one of the most documented, literary, and polished Gospels. You have just about (coincidentally) that much time before Christmas. Stop! Picture the scenes! Think about the message! You will find the Holy Spirit there, waiting for you, waiting to stir your heart. Warning: it will make 1 hour on Sunday too little for you. It will make you want more. It will take your “comfortable ignorance” as one Catholic put it, and turn it into thirst and hunger. When that happens, I will tell you about the sequel to Luke’s story.

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Homily- 33rd Sunday in Ordinary Time November 18, 2018

33 sunAs I see new books being published today, one genre that is prominent is the apocalyptic. So many authors are looking into the future, and seeing destruction, devastation and every form of chaos in what I call gloom and doom. This we encounter in Daniel and our gospel today. The question of evil and chaos and an impossible future lies ahead. Bad things like natural disasters, and the evil of war, and the greed of always wanting more, all contribute to the gloom and doom. But we must remember that Apocalyptic writing is not to be taken literally. Our readings are not meant to point to some final catastrophe, but rather to remind us of our immortality and that each of us will transition into a new life, a whole new divine dimension which we can only speculate. Loving and understanding God is like how a child comes to understand a parent. It is a process that takes years or even a lifetime before we understand and never come to a complete understanding. Certainly in our world bad things happen, but God has chosen to give humanity freedom and nature the ability to evolve. Yet he has given us the charge and the ability to care for each other if we choose to follow his love. Christ has shown the way of what total love and sacrifice is. We will make our transition to a new life if we follow what he has called us to do. Like Daniel, who told his people that God was there for them and would receive them at the end. It is the same for us if you recall each mass we say “Christ has died, Christ is risen, Christ will come again”

St. Martin of Tours and Us

November 11, 2018  32nd Sunday of Ordinary time

1 Kings 17:10-16; Psalm 146; Hebrews 9: 24-28; Mark 12: 41-44

Saint Martin’s day, also known as the Feast of Saint Martin, or Martinmas, is the feast day of Saint Martin of Tours and is celebrated on November 11 each year.

Saint Martin was a Roman soldier as a young man.  The most famous legend concerning him was that he had once cut his cloak in half to share with a beggar during a snowstorm, to save the beggar from the cold. That night, Martin dreamt of Jesus, who was wearing his half-cloak and saying to the angels, “Here is Martin, the Roman soldier who is now baptized; he has clothed me.” So Martin was baptized as an adult and became a monk.

The goose became a symbol of St. Martin of Tours because of a legend that he tried to avoid being ordained bishop by hiding in a goose pen, where he was betrayed by the cackling of the geese. He would have preferred to be a hermit, but became the Bishop of Tours, France.

St. Martin was known as friend of children and patron of the poor. This holiday originated in France, and then spread to the Netherlands, the British Isles, Germany, Scandinavia, and Eastern Europe. St. Martin’s feast day comes at the time when autumn wheat seeding was completed, and the annual slaughter of fattened cattle as well as geese and pigs happened. It celebrated the end of the farming year and the harvest.

St. Martin’s Day was an important medieval autumn feast.  It became the custom of the wealthy to eat goose at the feast. In the peasant community, not everyone could afford to eat goose, so many ate duck or chicken instead. (An old English saying is “His Martinmas will come as it does to every hog,” meaning “he will get what he deserves” or “everyone must die”.)

In the 6th century, Church councils required fasting on all days except Saturdays and Sundays from Saint Martin’s Day to Epiphany on January 6, a period of 56 days, but of 40 days fasting, like the fast of Lent. It was therefore called Saint Martin’s Lent. This period of fasting was later shortened and became what we call the season of “Advent”.

Saint Martin is also credited with a prominent role in spreading wine-making throughout the Touraine region of France and facilitating the planting of many vines. Martin is also credited with introducing the variety of grapes from which most of the white wine of western Touraine is made.

The feast coincides not only with the end of the Octave of All Saints, but with the time when newly produced wine is ready for drinking as well as the completion of the harvest. Because of all this, St. Martin’s Feast is much like the American Thanksgiving: a celebration of the earth’s bounty. St Martin died on Nov. 8, 397.

Sources: Wikipedia & “A Calendar of Saints”

A story about St. Martin and his namesake

November was Martin’s favorite month, because it contained his birthday, precisely on St. Martin’s Day.   Martin was finally old enough to go to the festival by himself. He put on his coat and wrapped his favorite, bright-striped scarf around his neck.  He put a few coins in his pocket so he could buy himself some hot fruit punch and a doughnut.  Then he set off to the marketplace in the center of town.

Everyone was happy and excited, and nobody noticed the beggar hunched up in a dark doorway next to the church.  Martin could see the beggar was shivering with cold.  He felt sorry for him and wanted to help him.  But how?  He could hardly copy St. Martin and cut his coat in two!

The beggar looked up in surprise. With a smile he said something in a foreign language.  Martin smiled back and thoughtfully fingered the coins in his jacket pocket.  Should he give them to the beggar or perhaps invite him for some hot fruit punch?  But this man needed winter boots, a jacket, or a warm scarf.  Then suddenly Martin knew exactly what he could do. “Come on!” he cried excitedly, waving.  “You must come with me.  Please!”

Martin led the man to a brightly lit doorway behind the church. This was the used clothing store that was run by the church and in which his grandmother sometimes worked.  Martin rushed in, put all his money on the counter, and said, “Please may I have a pair of men’s boots – or a winter coat?”  The assistant looked at Martin and laughed. “Yes, St. Martin, I’m sure we can find something.”  She got a mug of hot tea for the man and had him sit by the heater.  Then she brought him two pairs of woolen socks, fur lined boots, a shirt and a sweater, a coat, a soft hat, and gloves.

She took the beggar to a little room where he could wash and change. When he came back in his warm clothes, his cheeks were rosy, and his whole face was covered with a radiant smile.  He shook the assistant’s hand.  Then he bent down to thank Martin too.  “Wait!” said Martin. “There’s something missing…” and around the man’s neck he carefully wound his favorite, bright-striped scarf. Then Martin waved happily to the beggar and ran across the marketplace to join the other children. Inside he felt wonderfully warm and comfortable, even though he no longer had a scarf, and he hadn’t drank a drop of hot fruit punch.

Source: 24 Stories for Advent/ Brigitte Weninger, written in Germany 2015, NorthSouth Books- edited and abridged

So, here is the “punch line”. What do we do with our coins? What is Holy Trinity Parish doing for our Christmas charity?  How do we continue the work of the Saints?  Come to the Parish Council meeting next Sunday prepared to answer that question.

Homily- November 11, 2018, the 32nd Sunday in Ordinary Time

ElijahIn Christ’s time, the poorest of the poor were the widows. They could not inherit or own property. They were dependent on family and on what donations they could get from the scribes and pharisees. Their husbands’ inheritance would go to the scribes and pharisees to administer and care for the poor, widows and children. Jesus today is condemning them for their dressing distinctively and their lavish lifestyle which was using the wealth that should have been using for the poor. What he saw was a betrayal of what their purpose was. It was a betrayal of trust and a neglect of the poor with whom Jesus had a special identity. Wealth was not a bad thing, but the way it was, and even today how it is used, is the important thing. It is easy to get quickly attached to wealth and lose sight of our ultimate goals of life. If we put ourselves and our “stuff” first, it can get in the way of our doing the right thing when moments of choice and decision come upon us. Lets look at the two widows in our readings. The first was a Gentile who met the Jewish prophet Elijah. As you might recall, one common thing in the region was the hospitality shown to a stranger. As Elijah requested water and bread, she explained she had only enough flour and oil for one last meal. But she did as Elijah requested, even if it meant she had less for her final meal. She did it, giving over her doubts and fears. And I dare say the widow at the temple who is so often used to say “give until it hurts”, was making her offering trusting that those scribes and pharisees would come through. For her it was the right thing to do to pay the temple tax. In all our lives, there are moments or times that come that give us a choice to do what is easy and often selfish and what is the right thing. Often the right thing is like a leap into darkness as we can’t always know the result. It is a time we have to let go and show our faith in God. That is the story of the two widows, faith and trust.

See Both Sides Now

 

All Soul’s Day 11-2-2018

Isaiah 25: 6-9; Ps 27: 1, 4, 7, 8b, 9a, 13-14; 2Cor 4:14-5:1; John 14: 1-6

The celebration of All Souls Day is a day in the life of the Church that is unique. What other day better shows the result of Easter, the long –term impact of the resurrection? The joy of the resurrection of Jesus on Easter morning is the other side of grief and loss.  The difference the two is beyond our imaginations; and Biblical writers in our readings today use several approaches in attempting to describe it.

In Isaiah, the joy of the resurrection is described for us in symbols. “On this mountain”, it starts.  The Temple in Jerusalem was built on a hill – the “temple mount” it was called.  Living in Virginia, I have come to better understand this.  There is Bluemont, Thurmont, Philomont, Airmont, so many villages that use the suffix “Mount” in their name.  “Mount” does not necessarily mean a rocky peak that must be scaled with special rock climbing equipment, although life often feels like that.  A Mount is a high place where you can get new perspective from seeing the valleys around you.

So the temple mount is a symbol of heaven, a place above us, where God “provides for all peoples.” What does God provide? The heavenly feast, a banquet, a place where there is no hunger, no needs that go unmet, where all are welcomed, where no one is subjected to prejudice and no one is marginalized.  But first, a veil, like a heavy fog, must be removed.  The veil is loss, pain, misery. When it is lifted, we see the reality of God and God’s love.  We are given real freedom, which includes freedom from death and tears.  And we will know who has saved us; it is the Lord that we had searched for, and who came to find us.  Then we can rejoice and be glad that we are finally truly with God.

Our Psalm is a song of joy for that day of freedom. We will be in the house of the Lord all the rest of our days –for eternity, and we may simply look on the loveliness of the Lord.  We will be in the presence of God and know that from the day that God first “knit us together in our mother’s womb” God has been our light and our salvation.

But St. Paul had faced death and writes in this 2nd letter to the Christians of Corinth some words encouragement, telling how God renews us each day with grace.  As Jesus lived after death, so will we, and grace is given to us abundantly now, in the same way that our needs will be met abundantly in heaven.  Paul goes so far as to call the difficulties of life “momentary light affliction” when compared to the “eternal weight of glory beyond all comparison”.  As the Psalmist (84) says, “One day in the house of God is better than a thousand days elsewhere.  It is better to be a doorkeeper in the house of God than live in the tests of the wicked. ” No matter what happens to our earthly bodies, our eternal wholeness is ensured.  Life does not end, but changes.

Finally, Jesus offers us a promise of certainty. “Don’t worry,” he tells us.  “Have Faith!”  In our Bible readings we encounter “Fear not” and “Have faith” so many times. The promise is real, all that we have told about -and more- is waiting for us and those we love.   Jesus adds that he will return to see that we are safely shown the way to the presence of God.  Jesus purposely came to earth for us, to teach us, and to better show us the way to eternity.  He opened the door, he shows the way, he evens gives us the desire to follow him.

All this is not a “description” of heaven as such; it does not provide the GPS coordinates that we might find eternity in our own way or at our own time. It is not concerned with golden streets or jewels or thrones.  Instead it tells us eternity it will be very different from the sickness, the violence, the striving for material goods, and the status and power games of earthly life.  It reminds us of how far we have to go to be like God in our love of each other.

And finally, it eases the pain we feel for the loss of those we love. Knowing that the present pain is transitory, but the goodness that is to come is eternal, our hearts dare to hope that suffering will end and be replaced with loveliness.  Carry that message with out with you- take the copy of the readings as well as the hope, as you leave today, for it is the message, the Good News, which the cornerstone of our faith brought to us. For the good news is the resurrection, that other side of loss and grief.

October 28, 2018 All Saints Celebration

Today’s feast is a reminder that we are all God’s children now. In the early church, they were very aware that they were made holy by baptism and even addressed each other as holy and saints. In the first reading, John was expecting persecution to break out in Asia Minor and thus in this Apocalyptic book, described the shedding of blood as cleansing their robes for heaven. But the cleansing blood that he refers to, is the blood of Christ. His blood was cleansing for all of the world. As God’s children we are part of his kingdom now. What we transition to when we die is not known. The beatitudes show us a way, a view of what lies ahead. The poor, the suffering, the persecuted, and those who have followed Christ will be filled and comforted. The culture of Israel was different from our world today. Respect and status centered in tribes and the tribes were grouped in families. It was very male oriented and status conscious. Today, we live in a capitalist and consumer oriented society. We are sometimes so tied up in things and self we lose sight of others. Yet sinners that we all are, holiness or sainthood is among us also. Surely you realize we receive Christ’s mercy and forgiveness at each Mass. The Eucharist each time reminds us we are washed clean in his blood and retain his presence in us as we remain one with him. Being holy means being aware and open to others. Like Christ we need to show mercy and forgiveness. This is what brings God’s peace and contentment to us. I all saintslived with a man who wanted to be a priest, leaving all behind. But more was asked of him on that journey when a broken neck made him a paraplegic at 19 in his first year of seminary. He survived and even though he was totally disabled moved forward and was ordained. His cause for sainthood has been advanced, but to me it reminds me that Christ is alive in our lives, he walks among us, he is at our activities, in fact with us always wherever we go. The homeless, the poor, the outsiders have God’s presence also. We are all God’s children now.

Flipping Greatness Upside Down

29th Sunday of Ordinary time, 10-21-2018

Isaiah 53:10-11; Psalm 33:4-5, 18-20, 22; Hebrews 4:14-16;  Mark 10:35-45

We left Jesus last week saying, “But many who are first will be last, and the last first.” Then, for the third time, Jesus predicts his coming death. He says, “…the Son of Man will be delivered to the chief priests…and will (be) condemned to death…they will mock him and scourge Him and spit on Him and kill Him.  And on the third day He will rise again.”

If you remember, the first time (8:31) Jesus said this, Peter scolded Jesus for saying such a thing. Jesus compared him to Satan, and accused Peter of tempting him as Satan did in the desert.  The second time (9:31), everyone was afraid to ask any questions.  Now (10: 32), James and John oddly choose to ask Jesus for a favor immediately after Jesus proclaims his coming death the 3rd time.  It’s more like a demand that Jesus do “whatever they ask”.  Have John and James not paid attention to his teaching about the first being last, and the last first?

So what do they want? What immediately comes to mind is power, prestige, to be “great”.  The 1st Nicene Council was in 325, after Christianity became legal in the Roman Empire.  The historical records include who sat on the right and the left of the Emperor Constantine.   They were highly contested places to sit,  won by strong arm political maneuvering – and you can be assured the man who sat on the right of the Emperor was the one who promoted the winning theology which resulted in the first Canon Laws of the Church. Were James and John doing some serious political moves to be leaders when the time came for Jesus to defeat Rome and take over the government?  Seems like a timely passage to be reading just before a hotly contested election, doesn’t it?

Jesus warns them that they don’t understand the enormity of their request. Yet they agree to drink the cup of suffering, and to be submerged in the baptism of death.  And of course, word leaks out about their demands, and anger and jealousy erupt among the rest of the apostles, so much so that Jesus must sit them down and straighten them out.

Jesus does not deny that there is rank in the Kingdom of God.  But it is not a result of shrewd political maneuvers.  Jesus reminds the apostles of their Roman Conquerors, and how they chose leaders.  It was a corrupt system, and the Jews were subject to men who were anxious to “lord it over” them.  The apostles are close to trying to do the same thing.   It is always interesting, and usually depressing, when there is a shift of political power. Once people gain power, they tend to try to suppress other people. Power is a breeding ground for unrestrained ambition and jealousy.

Or perhaps I am terribly wrong about James and John. I was reading an article by Eleonore Stump, Professor of Philosophy at Saint Louis University. She said her son-in-law read this Gospel and immediately understood it to mean something other than what we usually think. He said, that after Jesus had announced his coming death three times, James and John understood he meant it. Perhaps they were ready to be on the right and left of Jesus when he was crucified, which might account for the odd time they approached him. But God had already chosen those at the right and left of Jesus – two unknown, nameless, lowly criminals were on his right and his left. One of them did, in fact, follow Jesus to eternal life.  Perhaps the other apostles misinterpreted the request made by James and John, seeing it all through a lens of their own ambition, as people traditionally do when reading this.

Jesus offers another way to live, another way to become great, turning the entire measure of greatness around and flipping the scale of greatness upside down. “Whoever”, he says, “desire to become great among you shall be your servant. And whoever desires to be first shall be slave of all”.  Servant!  Slave!  Is he telling us to become great by being the lowest of the social order?  Inwardly, we wince.  “No one could do that”, we think.  Jesus hears our doubt.  He responds, “For even (I) did not come to be served, but to serve, and to give (my) life as a ransom for the many.” It is so counter to our culture it takes our breath away, and we feel a dark urge to not take it too seriously.

Our reading from Hebrew offers us reassurance that Jesus is in fact serious and does understand our weaknesses, as he too was subjected to temptation. So we may run to Jesus with confidence, for only in his perfect power, we will receive mercy and grace, and find the true greatness of service to each other.