The great ancient empires of the Middle East, the Egyptians, the Assyrians, the Babylonians, the Romans have a fascinating history that archeologists and historians are uncovering for us today. Their work helps us appreciate the prophets we are reading in our lectionary these days: Isaiah, Jeremiah, Nahum, Habakkuk, who tell of the Assyrian and Babylonian invasions that destroyed the Jewish kingdoms of Israel and Judah over three centuries.
Besides the Jewish kingdoms, the great powers crushed other smaller neighbors, adding their lands to their own. Besides Jewish captives, they brought other peoples in chains to build their magnificent cities, like Nineveh and Babylon.
Prophets like Nahum and Habakkuk, who we read in our lectionary this week, question why God permitted these mighty empires to swallow up God’s people and desecrate his Holy Land. Yes, his people were unfaithful, but why does God permit the mighty to rule over the poor?
Nahum details the cruelties of the Assyrians and exults in the fall of Nineveh in 612 BC. It’s not Babylonian armies alone that cause Assyria to fall. God finally judges their evil. (Friday )
Habakkuk openly complains to God:
Why, then, do you gaze on the faithless in silence while the wicked man devours one more just than himself?
God’s answer:
Write down the vision Clearly upon the tablets, so that one can read it readily. For the vision still has its time, presses on to fulfillment, and will not disappoint; If it delays, wait for it, it will surely come, it will not be late. (Saturday)
A magnificent prayer of Habakkuk recognizing God at work in spite of everything is found on Friday morning, week 2 of the Liturgy of the Hours and on Good Friday morning. Questions of evil are Friday questions; they must be asked in the light of the Passion of Jesus.
A new documentary series on YouTube, “History Unwalled” tells the story of the ancient Assyrians, Babylonians and Romans using AI to reproduce their cities and times. I was fascinated by the series. Worth a look.
Martyrdom of Sixtus II and Companions. 14th century ms.
Today we remember the martyrs, Pope Sixtus II and four deacons who were seized while celebrating the Eucharist in the catacombs of Calixtus in 3rd century. Rome and were martyred August 6, 258. Four days after, Lawrence the deacon was executed. I’ll tell his story that day.
History has lessons for us. With the deaths of Pope Sixtus and his deacons the Roman church lost its leadership and also, as we will see in the story of Lawrence, its financial resources. That was how Rome’s emperors, like Valerian, thought they would get of annoying groups like the Christians – kill the leaders and take away the group’s assets.
In the USA and other western countries the church is experiencing loss too as churches close, the leadership of bishops and priests is weakened, and members leave. History says the church after the Valerian persecution recovered stronger than ever. Should we hope for that today?
Jesus predicted that the sheep would be scattered when the Shepherd was struck. That happened to him. Yet resurrection and a surprising birth of the church followed his death. We believe in the mystery of his death and resurrection. It’s our hope for the church today.
On the summit of the Esquiline Hill, a short distance from the Lateran Basilica, is the church of St. Mary Major, begun in the early 5th century and completed by Pope Sixtus III (432-440.)
Salus Populi Romani, c 5th century
Mary, the mother of Jesus, is honored here as the Mother of God. . In 431, the Council of Ephesus repudiated Nestorius, the patriarch of Constantinople, for refusing to call her “Mother of God.”
The title is important because it safeguards Christian belief in the mystery of the Incarnation: Jesus is God and man, the council said. For the Christian world Mary is the defender of Jesus, her son, who was both human and divine.
Devotion to Mary ran high in the Christian world after the Ephesus council, and churches dedicated to Mary arose everywhere. In the city of Constantinople alone, 250 churches and shrines in her honor were built before the 8th century. Pictures, icons of Mary holding her divine child multiplied, especially in churches of the East, where they became objects of special devotion.
Mary’s title, Mother of God, does not make her a goddess, otherwise how could she have given birth to Christ who is truly human? Yet, she can be called Mother of God, because Jesus who is truly her human son is truly Son of God from all eternity as well.
The 5th century, however, was hardly a good time to build a church in Rome. In 410, Alaric and his Goths shocked the Roman world by sacking a city all thought invincible. In 455 the Vandals under Genseric vandalized Rome. Twice more in the century other barbarian tribes invaded.
In far off Palestine St. Jerome cried out in disbelief at Rome’s misfortunes, which he saw heralding the end of the world. In Africa St. Augustine wrote “The City of God” in response to the followers of Rome’s traditional religions, who said Christian weakness caused the city’s devastation. Christians were not the cause of the city’s misfortunes, St. Augustine wrote; two loves are at work in the world building two cities. One love builds an evil city; Christianity builds the City of God, promoting love and justice.
The English historian Edward Gibbon called this period a time of decline and fall, the end of the Roman Empire. God’s plan does not lead to decline and fall, they say, but to triumph in Christ. God’s plan does not lead to decline and fall, they say, but to triumph in Christ. God’s plan does not lead to decline and fall, this church says. On the walls of St. Mary Major has stories from the Old and New Testaments calling for courage and hope.
In the church of St. Mary Major, Mary appears as Jesus’ mother and closest disciple. To use a phrase of St. Pope John Paul II, this church is “a school of Mary” who teaches mysteries she has learned. A noticeable number of women from the Old and New Testaments surround her: she represents those who seem powerless, but are empowered by God.
The great 13th century mosaic in the church’s apse of Mary crowned by Jesus Christ as heaven’s queen proclaims God’s triumph in her, but also his triumph in the church as well. She is taken up to heaven “to be the beginning and pattern of the church in its perfection, and a sign of hope and comfort for your people on their pilgrim way.” (Preface of the Assumption)
It shouldn’t surprise us that many of the mysteries in which Mary had a special role were first celebrated here as liturgical feasts. The Christmas liturgy, especially the midnight Mass on December 25th , began in this church in the 5th century and spread to other churches of the west.
A replica of the cave under the church of the Nativity at Bethlehem, the traditional site of Jesus’ birth, was constructed here early on.. After the Muslim conquest of the Holy Land in the 7th century, Christian refugees placed relics here purported to be from the crib that bore the Christ Child and relics of St.Matthew, an evangelist who told the story of Jesus birth.
Relics of the Crib from Bethlehem
Besides the Christmas liturgy, other great Marian feasts, such as her Immaculate Conception and Assumption, developed their liturgical forms in this church.
Built on a hill where all could see it, near Rome’s eastern walls so often threatened by barbarian armies, St. Mary Major affirms Christianity’s ultimate answer to its enemies. It is not military might, but the power of faith and love that triumphs in the end.
Visiting St.Mary Major
The church’s 18th century façade was built to enhance the appearance of this important church at a time when many visitors, especially from England and Germany, were traveling to Rome on the Grand Tour to visit its classical and religious sites.
The church’s interior, with its splendid 5th century mosaics along the upper part of the nave, retains its original form better than any other of the major basilicas of Rome.
The Sistine Chapel at the right hand side of the nave was built to house a silver reliquary with relics of the crib brought from the Holy Land in the 8th century. Two popes, Sixtus V and Pius V are buried there.
The Borghese Chapel at the left hand side of the nave honors the ancient icon of the Virgin and Child,”Salus populist Romani”, that Roman Christians have reverenced for centuries. A reproduction of the icon is a nice remembrance to bring home. Pope Francis has requested to be buried here.
The magnificent 13th century mosaic in the apse of the basilica presents the Coronation of Mary in heaven. It’s surrounded by 5th century mosaics depicting scenes from the birth of Jesus and the life of Mary.
August 4th is the feast of St. John Vianney, (1786-1859) the patron of parish priests. Born in Lyon, France, he wanted to become a priest but had to wait because of family obligations. He struggled to become a priest because of his limited education.
Once ordained he was made pastor of a small parish in an out of the way place called Ars. “He cared for this parish in a marvelous way by his preaching , his mortification, prayer and good works,” his biography says. He was especially good hearing confessions and soon people were coming from everywhere to Ars.
Good to pray for parish priests, struggling to minister in the church today as it goes through difficult times of change and questioning.We need more John Vianneys.
John Vianney knew the value of prayer. He wanted to become like St. Francis of Assisi and St. Colette who “used to see our Lord and talk to him as we talk to one another. How unlike them we are! How often we come to church and have no idea what to do and what to ask for. We know how to speak to another human being, but not to God. “
His simple sermons challenged and changed those who heard him. Hurray for simple sermons and priests who preach them.
A Catechism on prayer, by St John Mary Vianney
The noble task of man, to pray and to love
Consider, children, a Christian’s treasure is not on earth, it is in heaven. Well then, our thoughts should turn to where our treasure is.
Man has a noble task: that of prayer and love. To pray and to love, that is the happiness of man on earth.
Prayer is nothing else than union with God. When the heart is pure and united with God it is consoled and filled with sweetness; it is dazzled by a marvellous light. In this intimate union God and the soul are like two pieces of wax moulded into one; they cannot any more be separated. It is a very wonderful thing, this union of God with his insignificant creature, a happiness passing all understanding.
We had deserved to be left incapable of praying; but God in his goodness has permitted us to speak to him. Our prayer is an incense that is delightful to God.
My children, your hearts are small, but prayer enlarges them and renders them capable of loving God. Prayer is a foretaste of heaven, an overflowing of heaven. It never leaves us without sweetness; it is like honey, it descends into the soul and sweetens everything. In a prayer well made, troubles vanish like snow under the rays of the sun.
Prayer makes time seem to pass quickly, and so pleasantly that one fails to notice how long it is. When I was parish priest of Bresse, once almost all my colleagues were ill, and as I made long journeys I used to pray to God, and, I assure you, the time did not seem long to me. There are those who lose themselves in prayer, like a fish in water, because they are absorbed in God. There is no division in their hearts. How I love those noble souls! Saint Francis of Assisi and Saint Colette saw our Lord and spoke to him as we speak to one another.
As for ourselves, how often do we come to church without thinking what we are going to do or for what we are going to ask. And yet, when we go to call upon someone, we have no difficulty in remembering why it was we came. Some appear as if they were about to say to God: ‘I am just going to say a couple of words, so I can get away quickly.’ I often think that when we come to adore our Lord we should get all we ask if we asked for it with a lively faith and a pure heart.
You can’t listen to the story of the Prophet Jeremiah, our first reading these days, without thinking about the passion of Jesus. In fact, readings from the Book of Jeremiah are common readings for Holy Week. We see Jesus in Jeremiah.
God tells Jeremiah to “hold nothing back,” but speak the truth to those in power and the false prophets of the day, no matter how unpopular it is. Jesus did the same.
Like Jeremiah, Jesus was innocent, but was framed by the powerful as guilty. They questioned his authority, but he would not deny his mission.
Only a few voices seem to stand up for Jeremiah and only a few stood up for Jesus. Neither had many faithful followers at their time of trial. Yet both were carried along by God’s power and their names vindicated.
Jeremiah, like Jesus and John the Baptist, who suffered a lonely death at the hands of Herod Antipas ,belonged to a brave company.
Some would have us see our faith as a ticket to success, an inoculation against failure or suffering. Believe and nothing bad will happen to you. Yet, as you look at Jesus, the prophets and the saints, you see a more realistic profile of faith. We’re promised victory, yes, but only by accepting the mystery of the cross.
Keep an eye on Jeremiah and John. Keep an eye on the passion of Jesus. Follow them.
You may notice that the weekday and Sunday gospels in our lectionary these days are from the same chapters of Mathew’s gospel. The weekday gospels help us appreciate our gospel readings for Sunday.
For example, our Sunday gospel today– the Miracle of the Loaves and the Fish ( Matthew 14:13-21). That gospel begins “When Jesus heard of the death of John the Baptist, he withdrew in a boat to a deserted place by himself.”
We read about the death of John the Baptist last Saturday in our lectionary. That reading was preceded by the rejection of Jesus in his hometown of Nazareth and by accounts of the opposition of the scribes and Pharisees. His own disciples also begin to question him.
Jesus’ answer is found in his parables in chapter 13, our lectionary readings all last week. His parables are not abstract lessons; they’re from the real world of his day.
The weekday lectionary prepares us for the reading for Sunday, the most important day of prayer in our church. It’s better to see what precedes and follows a scripture passage. like the Miracle of the Loaves and Fish, than to read it in isolation. The weekday readings offer context.
I also appreciate reading Jeremiah these weekdays. He helps us understand Jesus as a teacher facing rejection.
Alphonsus Liguori (1696-1787) was born near Naples, Italy, into a noble family. He began life as a lawyer but gave up law to become a priest and devote himself to bringing the gospel to the poor. His sermons and instructions were simple. “I never preached a sermon that the poorest old woman in the congregation didn’t understand,” he claimed. In 1732 he founded the Redemptorists, the Congregation of the Holy Redeemer.
A prolific writer, poet and musician, Alphonsus authored a series of devotional books on Mary and important works on moral theology. He advocated leniency and mercy towards people, steering a course between severity and laxity. In hearing confessions, he said he never denied anyone absolution. We can see why he’s an example for pastoral workers today.
In 1762, he became bishop of Sant Agata dei Goti, a small diocese near Naples, where he worked to reform the clergy and renew its people in their faith. In 1775 he resigned his bishopric because of his health, but continued writing religious and devotional tracts till his death in 1787. In 1816 he was canonized by Pope Gregory XVI. Pope Pius IX declared him a doctor of the church in 1871.
“Hasn’t God a claim on our love? From all eternity God has loved us. ‘ I first loved you. You had not yet appeared in the light of day, nor did the world yet exist, but already I loved you. From all eternity I have loved you.’
God gave us a soul endowed with memory, intellect and will; he gave us a body equipped with the senses; it was for us that he created heaven and earth and all things. The truth is the eternal Father went so far as to give us his only Son.
By giving us his Son, whom he did not spare precisely so that he might spare us, he bestowed on us at once every good: grace, love and heaven; for all these goods are certainly inferior to the Son. He who did not spare his own Son, but handed him over for all of us: how could he fail to give us along with his Son all good things?”
The prayer for his feast day points out it’s our turn to do what Alphonse’s did:
O God who constantly raise up in your church new examples of virtue, grant that we may follow so closely in the footsteps of the Bishop Saint Alphonsus in his zeal for souls as to attain the same rewards that are his in heaven.
Conversion experiences of saints like Ignatius Loyola are important. His conversion came about as he was recuperating from a serious battle wound in his family’s castle.He was looking for something to read, and the only books his sister-in-law had available were a Life of Christ and Lives of the Saints.
The Life of Christ, by Ludolph of Saxony, was likely the book he read. It invites the reader to enter the gospel story, and so Ignatius, the battle hardened soldier who already knew the basics of faith from the time of his Baptism, began to know Jesus in another way. The soldier who showed no mercy, learned mercy. The man trained to be hard and unfeeling, became tender by knowing Jesus in his Passion. He became a soldier of another kind.
The Passion of Jesus was the gospel story Ignatius reflected on most . Go in and stand with someone there, the book said, and see what they see and listen to them. Most likely Ignatius the soldier would stand with the soldiers there, familiar as he was with those hard, efficient men finishing the job and anxious to head back to the barracks Yet the day Jesus was crucified, one of them, the one in charge, suddenly saw Another hanging on the cross with the criminals of the day.”Truly, this man was the Son of God.”
Everything, everyone else on that dark hill changed then: the leaders shouting for death, the soldiers finishing up, the curious passing by, the women looking on from a distance. . Everything, everyone changed. The earth quaked and the tombs were opened. The Son of God saw them all as his Father’s children.
Too much to take in? Too much for the mind and moreso for the heart. That’s why the mystery of Jesus, especially his Passion, became a never-ending school for Ignatius. “Truly, this man was the Son of God,” who humbled himself to come among us, accepting even death on a cross. God loves us so.
It’s a school for our feelings too. Feelings of inferiority or superiority, resentment and judgment, futility and denial. The hard soldier and the women looking on learned compassion together. The passion of Jesus is a school of compassion, where we learn to see things and feel things as he did.
The antiphon for morning prayer for his feast sums up his experience. “Would that I might know Christ and the power of his resurrection and that I might share in his sufferings.”
The saints, from every time and place, invited Ignatius to be a disciple of Jesus too. You didn’t have to be a fisherman from Galilee to follow Jesus, they said, or a learned scholar. Just follow him day by day, And so Ignatius, the soldier, accepted the daily graces he was given.
