Luke’s narrative of Jesus’ last journey to Jerusalem, which we’re reading this week, summarizes his whole ministry. It’s a journey of mercy.
Like Mark and Matthew, Luke says that on his last journey to Jerusalem Jesus passed through Jericho and then took the road up to the Holy City about 20 miles away. At Jericho he met a blind man asking him to cure his blindness. Calling him over, Jesus gave him back his sight, and the blind man followed him.
Luke adds a story not found in Mark and Matthew. Jericho’s chief tax-collector, Zachaeus, wants to see Jesus, but because he’s a short man, he has to climb a sycamore tree to get a glimpse of him. Calling him down, Jesus not only speaks with him but asks to stay in his house.
The two stories summarize Jesus’ activity in Galilee where he cured and reconciled so many. Luke’s gospel has been called the Gospel of the Outcasts because Jesus reaches out to so many like them. He brings salvation. As the name implies, outcasts can be hard to take, but Jesus embraced them all.
Jesus doesn’t take control of the lives of the blind man or the tax-collector either. He doesn’t ask for anything from the wealthy chief-tax collector except a day’s hospitality. He doesn’t tell him to quit his job and get another one. He usually told those he healed, like the bind man, to go back to their families and do what they did before. Maybe he had no home to go to, but the blind man followed Jesus up to Jerusalem.
In Jericho years ago I took a picture of a sycamore tree in Jericho’s town square. Was it like the one Zachaeus climbed? Could the picture of the road sign (above) be where the blind man sat when he heard Jesus was passing by?
For this week’s homily please watch the video below.
33rd Sun b
“The sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky, and the powers in the heavens will be shaken.” “It shall be a time unsurpassed in distress since nations began until that time.”
We’ll hear words like this in the gospels of Mark and Luke, Revelation and the Book of Daniel, in our readings at Mass for the next few weeks. They’re apocalyptic writings that appear in the scriptures when something is beyond our comprehension, something so big that only the biggest and most dramatic words try to describe it.
Apocalyptic language is used when the earth and the universe itself seem to be turned upside down. That occurs when Jesus dies and rises from the dead.
In the 13th chapter of St. Mark. Jesus and his disciples arrive in Jerusalem where he will be put to death and rise from the dead, an event that will change the course of history and bring a new promise of life to the world itself. How describe it?
The disciples were not thinking of his suffering and death as they arrive in Jerusalem; their attention is on something else. One of his disciples points to the temple: ‘Look, teacher, what stones and what buildings!’
He pointed out the magnificent new temple begun by Herod the Great, one of history’s great builders. The new temple, a wonder of its time, stood in Jerusalem, the place of their dreams.
To the disciples of Jesus a picture of what Israel could be was before them. In the newly built temple they saw a flourishing Israel and also a promise of human flourishing. This was what the world could be.
“Do you see these great buildings? There will not be one stone left upon another that will not be thrown down.” Jesus told his disciples, pointing out not only the impermanence of Jerusalem and its temple, but also the impermanence of all human civilizations.
The temple of Jerusalem was destroyed by the Romans in the year 70 AD; the Roman Empire itself came to an end a few centuries later.
Jesus spoke of human impermanence. At the same time he pointed to another future, God’s future, God’s kingdom, greater than any we can imagine.
Like his disciples, we hold on to our earthly dreams. How difficult for us to make our own the words of this Sunday’s responsorial psalm. “You are my inheritance, O Lord.”
“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see these things happening, know that he is near, at the gates.”
Let’s not overlook this simple teaching of Jesus. He tells us to learn from the natural world which now enters its winter sleep but comes to life again as summer draws near. Another world awaits us.
Finally, this section of the scriptures, rich in apocalyptic language, prepares us for reading the scriptural accounts of the death and resurrection of Jesus. Mark’s final words describing Jesus death begins:
“At noon darkness came over the whole land until three in the afternoon. And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” which is translated, “My God, my God, why have you forsaken me?” Jesus’ words about the days when “the sun will be darkened and the moon will not give its light” are fulfilled.
“The veil of the sanctuary was torn in two from top to bottom.” Mark announces as Jesus breathes his last breath.
“The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised. And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.” Matthew adds. (Mat 27: 51-53)
“To love both countries, that of earth below and that of heaven above, yet in such a mode that the love of our heavenly surpass the love of our earthly home, and that human laws be never set above the divine law, is the essential duty of Christians.”
Pope Leo XIII, Sapientiae Christianae (On Christians as Citizens)
Prayer for Veterans
Lord God, Almighty Father, creator of humankind and author of peace, as we are ever mindful of the cost paid for the liberty we possess, we ask you to bless the members of our armed forces. Give them courage, hope and strength. May they ever experience your firm support, gentle love and compassionate healing. Be their power and protector, leading them from darkness to light. To you be all glory, honor and praise, now and forever. Amen.
“Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.” Today’s gospel image of the generous widow emphasizes the attitude of biblical stewardship that is not based on surplus but on sacrifice. Most of us live this kind of stewardship. We call our offertory collection a “sacrificial offering.” Biblical stewardship goes far beyond the material because something behind that spirit of giving comes from having values, namely the values of sharing, support, and trust. Sharing is not a programmatic gift. It comes from seeing our parents and grandparents sharing a home, their love, shelter, food, and themselves with us so we could grow into generous human beings. Jesus is not advocating financial irresponsibility; he is asking for the freedom to give out of love, not out of calculation.
The early Church put a great emphasis on the care of widows and orphans. It wasn’t a safety net that gave the widow in today’s gospel the strength to give, it was the church that she knew as a family that cared with compassion for those who were in the greatest need.
I remember when I was in Jamaica, West Indies, we had a group from a parish in Pennsylvania visiting. We went to see a woman in a very rural area. She told us that some of her crops from her small plot of vegetables were stolen. We spent an hour with her and as we were leaving, she handed us a bag of beans from her garden. The visiting pastor was speechless and immediately protested knowing her garden was depleted because of a theft. But she smiled, “Father, you cannot come to my home and not receive a gift to take back to your home.” He took the beans and was shocked but said, “I just met the widow from the gospel.” He witnessed the living gospel.
May our eyes be open to those generous hearts who renew our hope in the way God provides and never tires of giving himself to us in his Son whose sacrifice is the ultimate act of generosity.
It’s good to be reminded in these days following our contentious election on Tuesday that “ our citizenship is in heaven.” Paul tells that to the Philippians in today’s reading, but we should hear it too.
But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ. He will change our lowly body to conform with his glorified Body by the power that enables him also to bring all things into subjection to himself.
Therefore, my brothers and sisters, whom I love and long for, my joy and crown, in this way stand firm in the Lord, beloved.
We ‘re citizens of heaven; we belong somewhere else. We’re temporary, not permanent residents here. In that place “ the Lord Jesus Christ will change our lowly bodies to conform to his glorified Body by the power that enables him also to bring all things into subjection to himself.” (Philippians 3:17-4:1)
The responsorial psalm today tells us that even now we’re standing within the gates of a heavenly Jerusalem, the destiny of the tribes of the Lord. Our destiny.
St. Augustine wrote “The City of God” as barbarian armies sacked Rome and were invading North Africa. The world is coming to an end, some were saying, and they blamed Christianity for the critical times. But God is at work beyond human time and events, Augustine wrote.
Go rejoicing to the city of God and the house of the Lord, we hear today. There is something beyond the politics of today at work.
An Excerpt From Pope Francis, General Audience, Saint Peter’s Square Wednesday, 4 May 2016
We are all familiar with the image of the Good Shepherd with the little lost lamb on his shoulders. This icon has always been an expression of Jesus’ care for sinners and of the mercy of God who never resigns himself to the loss of anyone. The parable is told by Jesus to make us understand that his closeness to sinners should not scandalize us, but on the contrary it should call us all to serious reflection on how we live our faith. The narrative sees, on the one hand, the sinners who approach Jesus in order to listen to him and, on the other, the suspicious doctors of the law and scribes who move away from him because of his behavior. They move away because Jesus approaches the sinners. These men were proud, arrogant, believed themselves to be just.
The lesson that Jesus wants us to learn is… that not a single one of us can be lost. God’s action is that of one who goes out seeking his lost children and then rejoices and celebrates with everyone at their recovery.
We are all warned: mercy to sinners is the style with which God acts and to this mercy he is absolutely faithful: nothing and no one can distract him from his saving will. God does not share our current throw-away culture… God throws no one away; God loves everyone, looks for everyone: one by one! He doesn’t know what “throwing people away” means, because he is entirely love, entirely mercy.
While he is looking for the lost sheep, he challenges the ninety-nine to participate in the reunification of the flock. Then, not only the lamb on his shoulders, but the whole flock will follow the shepherd to his home to celebrate with “friends and neighbors.”
We should reflect on this parable often, for in the Christian community there is always someone who is missing and if that person is gone, a place is left empty. Sometimes this is daunting and leads us to believe that a loss is inevitable, like an incurable disease.
In Jesus’ vision there are no sheep that are definitively lost, but only sheep that must be found again. We need to understand this well: to God no one is definitively lost. Never! To the last moment, God is searching for us. Think of the good thief; only in the eyes of Jesus no one is definitively lost. For his perspective is entirely dynamic, open, challenging and creative. It urges us to go forth in search of a path to brotherhood. No distance can keep the shepherd away; and no flock can renounce a brother. To find the one who is lost is the joy of the shepherd and of God, but it is also the joy of the flock as a whole! We are all sheep who have been retrieved and brought back by the mercy of the Lord, and we are called to gather the whole flock to the Lord!
Click here to read the full address by Pope Francis.
About 6 years ago, Pope Francis met with representatives of the American Bible Society at the Vatican. It was more than a courtesy visit. The American Bible Society had conducted a study on how Americans connect with the Bible, and American Catholics were part of the study.
The study’s results are on the American Bible Society website. Though it’s 6 years old, I don’t think the study’s results have changed much. Let me summarize two things it said about American Catholics. About 50 percent of American Catholics saw themselves engaged in the Bible which they hear at Mass or read privately or online. They saw the scriptures having an impact on their thinking and the way they lived.
Another 50 percent saw themselves not engaged at all in the scriptures; they had no impact on their thinking and the way they lived.
When you consider that the Second Vatican Council set the Catholic Church on a course of greater involvement in the scriptures, you see the catechetical challenge those statistics present. The council directed that the treasures of scripture have an increasing role in our liturgy, our Mass and our sacraments. They should be at the heart of our catechesis and have a more important place in our devotional life. “To be ignorant of the scriptures is to be ignorant of Christ”, the council document on revelation said, quoting St. Jerome.
How do we bring the scriptures to so many Catholics who don’t see them as important? How can we help them engage in the scriptures and see them influencing the way they think and the way they live?
The American Bible Society has promoted the bible and bible study for many years. in the ecumenical climate that developed after Vatican II its relationship to the Catholic Church has grown closer, and so the society now distributes bibles carrying church approval; its resources and catechetical tools try reach a Catholic audience. It recognizes, for example, a lectionary-based reading of the scriptures and liturgical feasts and seasons as one way to pray the Bible. ( cf. Reading Guide 2024)
What I like especially about the American Bible Society is its emphasis on helping people to use and pray the scriptures on their own. Though the society provides reflective material on the scriptures, it encourages each person to find in the scriptures what God is speaking to them. You don’t find that personal approach emphasized enough, in my opinion. We may wait too much for “experts” to tell us what the scriptures mean.
One encouraging note from the study of the American Bible Society: Catholics expressed an interest in the scriptures. The scriptures have become a promising meeting ground for the various Christian churches for whom Jesus prayed, “May they all be one.”
Immaculate Conception Church in Jamaica, NY on U.S. Flag
By Gloria M. Chang
On this Election Day, let us entrust the nation to Our Lady of the Immaculate Conception, the patroness of the United States of America. On May 13, 1846, the Catholic bishops of the United States unanimously proclaimed the Blessed Virgin Mary, under her title of the “Immaculate Conception,” patroness of the United States. Pope Pius IX formally ratified this decision on February 7, 1847, seven years before he officially defined the Immaculate Conception as a formal dogma of the Church.
Prayer to the Immaculate Heart of Mary
O Immaculate Heart of Mary, Mother of our country, Heavenly beauty and splendor of the Father, we consecrate ourselves to You, our nation, and our leaders, asking for Your guidance, protection, and intercession. Amen.
The Victor's Place 