Category Archives: Travel

The Birth of John the Baptist

June 24, three months after the angel announces to Mary that Elizabeth is six months pregnant (March 25) John the Baptist is born.

From his birth John the Baptist was destined by God, not to follow Zachariah his father as a priest in the temple, but to go into the desert to welcome the Messiah, Jesus Christ. John is the last of the Jewish prophets, the first to recognize Jesus. His birth and death are celebrated in our church calendar.

It may have changed, but there’s an interesting Sunday walk in Rome I’d recommend.  Go out the city gate at the Porta di San Sebastiano and walk south along one of the oldest roads in the world, the Via Appia, to the catacombs and church of San Sebastiano. Outside the city gates, you’re in what the ancient Romans called the “limes,” the limits, the world beyond the city, a different world altogether.

To the ancient Romans the “limes” was the end of civilized, reasonable life. No place to live, they thought. Get where you’re going as soon as you can. “Speed limit” comes from the word. Go beyond the limit and you can lose your life.

Few people today are usually on that road, deserted fields all around. The only sound  you can hear is the sound of your own breathing and your footsteps.

The last line of St. Luke’s gospel for today’s feast says of John:

“The child grew and become strong in spirit, and he was in the desert until the day of his manifestation to Israel.”

How did John become strong in a desert? Centuries before, God told Abraham to go into a land he would show him. He led Jews from Egypt into the desert, and with no map or provisions, to a world unknown. They were in the hands of God, their strength.

Most of us stay within our limits; we don’t go to live in physical deserts. Yet, try as we may, we face them anyway in things we didn’t expect, like sickness or death or separation or divorce or the loss of a job or lost friends or lost places we know and love. The desert’s never far from any of us.

The Via Appia brings you to the catacombs, the great underground tunnels where early Christians buried their dead. They buried them there, I think,  not to hide them, but because this place was an image of a new unknown world.  The “limes,”  marked the end of this life and foreshadowed a new life. The dead no longer belonged in the city; they were going to  a new city.

Life holds its doubts, fears, uncertainty. But we don’t face limits alone. In the “limes” God alone has you in his hands. God gives you strength and brings you where you’re meant to be. God is there.  God is there.

Readings for the Feast:

Like other ancient church feasts, the Nativity of John the Baptist, June 24, is tied to cosmology. Three months after the angel announces to Mary that Elizabeth is six months pregnant (March 25) John the Baptist is born.John’s birth coincides with the summer solstice. He begins to decrease to make way for the one who will increase. Jesus will be born December 25. The Feast of the Nativity of John the Baptist is celebrated by all the ancient Christian churches. The Orthodox Church celebrates it June 24.

Birth of John the Baptist. Orthodox Church of America.

Readings here.

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Genesis: 11-50

We might call our first readings at Mass this week the Jewish part of the Book of Genesis. (Gen 11–50) The origins of the world and the beginnings of the human race are described in first 10 chapters of Genesis. Chapter 11 begins with the call of Abram and recounts the beginnings of the Jewish people.

For Jews living in exile, when the Jewish scriptures were finally assembled, Abraham was someone to look to as they made their way in uncertain times, when the road ahead was unclear.

The road ahead doesn’t seem clear for us either, does it?

The Commentary from the New American Bible describes these chapters from Genesis as a book exiles can learn from:

Genesis 1150. One Jewish tradition suggests that God, having been rebuffed in the attempt to forge a relationship with the nations, decided to concentrate on one nation in the hope that it would eventually bring in all the nations. The migration of Abraham’s family (11:2631) is part of the general movement of the human race to take possession of their lands (see 10:3211:9). Abraham, however, must come into possession of his land in a manner different from the nations, for he will not immediately possess it nor will he have descendants in the manner of the nations, for he is old and his wife is childless (12:19). Abraham and Sarah have to live with their God in trust and obedience until at last Isaac is born to them and they manage to buy a sliver of the land (the burial cave at Machpelah, chap. 23). Abraham’s humanity and faith offer a wonderful example to the exilic generation.”

I like Jesssica Power’s poem on the great patriarch:

“I love Abraham, that old weather-beaten
unwavering nomad; when God called to him
no tender hand wedged time into his stay.
His faith erupted him into a way
far-off and strange. How many miles are there
from Ur to Haran? Where does Canaan lie,
or slow mysterious Egypt sit and wait?
How could he think his ancient thigh would bear
nations, or how consent that Isaac die,
with never an outcry nor an anguished prayer?

I think, alas, how I manipulate

dates and decisions, pull apart the dark

dally with doubts here and with counsel there,

take out old maps and stare.

Was there a call after all, my fears remark.

I cry out: Abraham, old nomad you,

are you my father? Come to me in pity.

Mine is a far and lonely journey, too.

St. Justin, Philosopher and Martyr (c.100-165 AD)

Justin-Martyr
Justin Martyr

We need Christians today like St. Justin, the 2nd century philosopher we remember June 1. “We need to make our teaching known,” he said. Still true today.

In Justin’s time, philosophers were the mentors, teachers, influencers of Roman society and were welcomed in the forum and private homes of the Roman world. St. Paul addressed them in Athens with limited success. Justin was an Christian philosopher in Rome.

Born in Nablus in Palestine of Greek parents, Justin studied all the philosophers of his time in Alexandria, Athens and Ephesus. It may have been in Ephesus around the year 130 that he encountered Christianity when, walking along the seashore, he met an old man who told him the human heart could never be satisfied by Plato for “the prophets alone announced the truth.”

“After telling me these and other things…he went away and I never saw him again, but a flame kindled in my soul, filling me with love for the prophets and the friends of Christ. I thought about his words and became a philosopher..” (Dialogue 8)

Justin was influenced, not only by Christian teaching, but also by the example of Christians he met:

“I liked Plato’s teaching at first and enjoyed hearing evil spoken about Christians, but then I saw they had no fear of death or other things that horrify, and I realized they were not vicious or pleasure-loving at all.” (Apology 2,12)

Forum q
Ruins of the Roman Forum

Justin championed the cause of Christians who were increasingly attacked by society. Donning a philosopher’s cloak he taught and wrote in Rome about the year 150 AD. He was a new kind of Christian, a Christian philosopher engaging Roman society on its own terms. He gave Christianity a Roman face and voice.

Justin defended Christians against the charge they were atheists and enemies of the Roman state. Christians were good citizens, he wrote, who pray for Rome, though they don’t worship in temples, who had no statues of gods or who did not participate in the religious rites of the state.  Justin’s writings give us a unique picture of 2nd century Christianity and early Christian worship.

In his “Dialogue with Trypho, the Jew” Justin offered the traditional Christian defense of Christianity to a Jewish antagonist. The Jewish prophets predicted the coming, the death and resurrection of Jesus, Justin argues.

In the documents of Vatican ii, Justin is recognized as an early example of Christian ecumenism. (Evangelium Nuntiandi 53) Through the Word of God all things came to be, he said.  The Word became flesh in Jesus Christ, but Justin linked the biblical Word to the Logos of the philosophers. “Seeds of the Word” were scattered throughout the world, Justin claimed. Every human being possesses in his mind a seed of the Word, and so besides the prophets of the Old Testament, pagan philosophers like Heraclitus, Socrates and Musonius lead us to Jesus Christ, Justin said. (Apology 1,46)

A prolific writer and teacher, Justin was an early Christian intellectual using his talents to promote his faith, Unfortunately only three of his writings come down to us. Other Christian intellectuals followed him, using the tools of philosophy to dialogue with the Greco-Roman world.

Finally, rivals in Rome pressed charges against Justin as an enemy of the state and he was  brought before a Roman judge along with six companions. Sentenced to death, they were beheaded probably in the year 165 AD. The official court record of their trial  still survives.

The Ethiopian Eunuch

Philip eunuch

Readings
Rembrandt’s biblical subjects are always interesting. As a child he used to sit with his mother while she prayed and look at the illustrations in her prayerbook. All his life the painter was attracted to the bible. Even without a commission, he’d sketch a biblical story that caught his eye.

Here’s the Ethiopian eunuch–our reading from Acts for today– kneeling and looking intently at the stream of water, waiting to be baptized by Philip the deacon. He’s been profoundly moved by the story he’s been told.

His servant stands behind him holding his rich outer garments. He’s the queen’s treasurer, don’t forget, but something greater awaits him now.  An imposing guard on horseback, armed to the teeth, maybe an Ethiopian security agent, looks on. The rest of his retinue stand back, maybe puzzled by it all and anxious to get on their way on the long trip home from Jerusalem.

Like Zacchaeus — another rich man Luke recalls — the Ethiopian sees something greater than riches in Jesus and the water promising life.

Though visibly absent, the Holy Spirit who orchestrated this scene is here too. .

How does it all turn out, we wonder? When they get home, does the eunuch get sacked because the security agent turns him in for foolish behavior? Does the servant who watched the baptism become a follower of Jesus too? Did the eunuch tell the Queen the story of Jesus? Did he ever get back to Jerusalem again?

Luke is a wonderful story-teller. In his day Ethiopia was the end of the world, and so the gospel reaches there. In this account, he invites us to think about another path taken in the spread of the gospel.  Luke is a wonderful story-teller, and Rembrandt is too.

The Easter Season:The Long Day

www.usccb.org   (Readings for the Easter Season)

Weekday Readings for Easter Week

APRIL 21 Mon Octave of Easter Acts 2:14, 22-33/Mt 28:8-15 

22 Tue  Octave of Easter Acts 2:36-41/Jn 20:11-18

23 Wed Octave of Easter Acts 3:1-10/Lk 24:13-35 

24 Thu  Octave of Easter Acts 3:11-26/Lk 24:35-48 

25Fri Octave of Easter Acts 4:1-12/Jn 21:1-14 

26 Sat  Octave of Easter Acts 4:13-21/Mk 16:9-15 

27  2nd SUNDAY OF EASTER  Acts 2:42-47/1 Pt 1:3-9/Jn 20:19-31

The gospel readings this week recall the Easter appearances of Jesus to his disciples, to , Mary Magdalene and the women at the tomb, to Peter and John, to the Emmaus disciples, to Thomas and the disciples from Galilee who came up with him to Jerusalem. We could call this week “a long day.” Every day this week is a solemnity, like Easter itself. Unfortunately, we limit feasts like Christmas and Easter to a day. We need to savor these feasts and let them sink in.

The Acts of the Apostles, which continues St. Luke’s Gospel and is an important reading in the Easter season, describes how the first witnesses, guided by the Holy Spirit, gave testimony and were received. Looking at the church then can help us understand the church now.

In our readings from Acts on Monday, the witnesses begin to speak. Peter is the first. Just as with Jesus in life, his words are accompanied by a sign from God. The crippled man, a temple regular whom everyone knows, is cured by Peter and John as they come to the temple to pray. He follows Peter and listens to him. He will be a sign that’s contradicted; the temple leaders refuse to credit him as a sign. (Acts, Wednesday to Friday)

From its beginnings in Jerusalem the church gradually spreads into the Roman world, incorporating gentiles, non-Jews, and eventually reaching Rome itself. Believers in the Risen Christ who give their testimony and signs that accompany their witness cause it to grow..  

Morning and Evening Prayers here. Week I, Sunday readings all week.

Children’s Prayers here.

Feasts for Tired Believers

Central Italy, 1800s

The Passionists celebrate two feasts immediately before Ash Wednesday. The Solemn Commemoration of the Passion of Jesus Christ on the Friday before Ash Wednesday. The Prayer of Jesus in the Garden on Tuesday before that day.

Both feasts are inspired by our missionary founder, St. Paul of the Cross, (1694-1775). He spent many years announcing the graces of lent in the villages and towns of the Tuscan Maremma in Italy..

It was a challenging task. The Tuscan Maremma was then a place where graces seemed gone. It was the poorest, most troubled part of Italy in Paul’s day, an area in Central Italy facing the Mediterranean Sea, almost 2,000 square miles– roughly the size of Long Island and New York City together. Only gradually, towards the end of the 1700s, after his death, did it begin inching towards recovery.

St.PaulCross.017

Now Tuscanny is a popular tourist destination. Then it was an unhealthily mix of hills and swamplands. Malaria was widespread, roads often impassible, dangerous because of bandits. Farmlands were abandoned; beggars everywhere. The people in isolated villages and hill towns suspected outsiders.

Paul and his companions preached there for many years. Every year it was the same; it never seemed to change. You need other eyes and another kind of heart to work in a world like that and not get tired.

And so as they packed their bags for their lenten journey into the Tuscan Maremma they had to remind themselves what was there before them: the mystery of the Passion of Christ. They needed to pray so they wouldn’t forget. That’s what Jesus did before the mystery of his Passion.

It’s still so today, isn’t it? These two feasts are for all kinds of tired believers, who face the world where things don’t seem to change. We need another way of seeing things and another kind of heart to journey on..

If you want to pray these feasts with the Passionists, go here.

St. Gabriel Possenti, CP: February 27

St. Gabriel Possenti, was born on March 1, 1838. He was the 11th child of Agnes and Sante Possenti, governor of Assisi, Italy. Gabriel was baptized Francis after that city’s famous patron. He had everything a privileged child might hope for.

In 1841, the Possentis moved to Spoleto and Gabriel fell under the spell of that city’s bright social world. Spoleto was influenced by the Enlightenment, a movement that preferred what’s new to what’s old.

Lively, headstrong, intelligent, he was educated by the Christian Brothers and the Jesuits. Popular, usually head of his class, he embraced the city’s latest fashions, plays, dances and sporting events. Gabriel was charmed by it all.

Yet, something else kept calling him. A year after moving to Spoleto his mother Agnes died. Her death and the death of two brothers and three sisters made him think seriously about life. A couple of times he almost died himself. He heard Jesus calling him to give up everything and follow him, but then the call seemed to fade away.

In the spring of 1856, a fierce cholera epidemic struck Spoleto and Gabriel’s favorite sister died in the plague. The tragedy overwhelmed the people of the city. They processed through the streets with an ancient image of Mary. They prayed that she intercede to stop the plague. They also asked her to help them bear their heavy cross.

It was a transforming experience for Gabriel, who was drawn into the presence of Mary, the Sorrowful Mother. He passed the familiar mansions where he partied many nights. The theater and opera entertained him so often. He realized what little wisdom they offered now. He took his place at Mary’s side and at her urging joined the Passionist Congregation.

In a letter home, Gabriel described his new life as a Passionist to his father: “I would not trade even fifteen minutes here for a year. My new life is invaluable. I would not exchange it for any amount of time filled with shows and other pastimes of Spoleto. Indeed my life is filled with happiness.”

Gabriel died on February 27, 1862 and was canonized in 1920. Early biographies of Gabriel, especially that of his spiritual director Fr. Norbert, highlight his faithfulness to his religious rule. They stress his acceptance of sickness and death. They also note his great devotion to Mary, the Sorrowful Mother of Jesus.

Less noticed,  perhaps, is how Gabriel saw his life life answering the troubling times in which he lived. The Enlightenment was casting its spell on Italy in his day, threatening religious belief and church institutions. Yet, religious communities, like the Passionists, recovering from the Napoleonic suppression. were experiencing a surprising growth, sending missionaries to other parts of the world.

Gabriel would be aware that in 1845 John Henry Newman, the great English thinker joined the church. The Italian Passionist Dominic Barbari arrived in England a few years previously. He came to preach the gospel and received Newman into the church.

Newman’s writings, especially his University Sermons, describe the Enlightenment that affected England, but they could also describe could easily be describing its affect on Spoleto, Italy, and young people like Gabriel. At the same time, Newman was an apostle announciing a “New Spring ” for the world. It was a world Gabriel must have seen as he entered the Passionists.

Gabriel is a saint for young people. They are looking for the pearl of great price in the times in which they live. May he help young people find it today.. Interested in becoming a Passionist?

Lord God,

you hide your gifts “ from the learned and clever,

but reveal them to the merest children.”

Show your love to the young of today,

and call them to follow you.

Give them the grace you gave St.Gabriel,

grace to know you as good.

grace to judge life wisely,

grace to be joyful of heart.

Amen

Building a City: Genesis 11: 1-9

babel
Tower of Babel. Pieter Bruegel the Elder. 16th century

After the deluge, God renews a covenant with creation, and the descendants of Noah begin to fulfill God’s command “to increase and multiply and fill the earth.”

But then something else happens: human beings want to be together, so they build a city. A common origin and language draws them together, not just as families or clans, but in a larger society. They look for human flourishing in a city. (Genesis 11,1-9)

Unfortunately, they overreach. They want to get their heads into the heavens and so they plan a tower into the sky. Like Adam and Eve reaching for the Tree of the Knowledge of Good and Evil, they want to be like gods, “presuming to do whatever they want,” Their tower becomes a Tower of Babel. It collapses and they’re scattered over the world, leaving their city unfinished.

It’s important to recognize that the Genesis story does not claim God’s against human beings building a city. The bible, in fact, often sees the city as a place favoring human flourishing. In the Book of Jonah, God values the great city of Nineveh. Jesus sees Jerusalem, the Holy City, cherished by the Lord, the place where he dwells. The Spirit descends on his church in the city. The Genesis story sees the city as good, but it can be destroyed by sin and human pride..

The picture at the beginning of this blog is a painting of the Tower of Babel by the 16th century Dutch artist, Pieter Bruegel the Elder. It’s situates Babel in Antwerp, one of the key seaports of the time. Its shaky structure suggests it’s too ambitiously built. Still incomplete, it may not last. So the painter offers a warning against ambition and not caring for people, especially the needy.

It’s interesting to note that Pope Francis encourages mayors from cities to plan well. Commentators say the pope, conscious of a rising isolationism that’s affecting nations and international bodies today, sees cities to be agents for unifying peoples. They’re important places for humans to flourish. The United Nations also sees cities as key resources in the challenge that comes with climate change.

The picture at the end? You don’t have to be told. A great city. Still, its greatness will be judged, not by its big buildings or businesses, but how it encourages human flourishing.

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“A Vision Thing”

 

Here’s a favorite picture of mine from the Staten Island Ferry. You say it’s a picture of the New York skyline? I say it’s a picture of water that gave birth to the city. True, isn’t it? The water was here first. The city came to be because water brought the world here, making the city a capitol of world trade and drawing millions of human beings to this place

Now look at it. The man who built the new World Trade Center claims it’s the tallest building in the country, challenging the heavens–like Babel.

Be careful, though, about challenging the heavens and forgetting about the earth. Be careful about the waters that brought you where you are. No fish or oysters here to eat now. Little space for the waters to go when they rise. And they will.

Don’t forget– the water was here first. It’s a “vision thing.” That’s what Pope Francis says in “Laudato si”.

This week’s readings from Genesis are good readings for improving our vision. In the weeks before we read from the Letter to the Hebrews, so you might say that from the heavens we’re now reflecting on the earth.  

It’s good to reflect on creation, Genesis reminds us. God looks on what has been made and finds it good. Our account from Genesis today describes the creation of man (“man” here is a term for man and woman). Man is not immediately placed on the bare earth. No, he is placed in a garden where “various trees grow that were delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and evil. “

Human beings, created by God, are called like God to find creation good. iThe Genesis account singles our the various trees that are delightful to look at and good for food, but all creation, from the sun and the stars to the simplest organisms, is to be looked at with delight.  

We’ll read for two weeks in our lectionary from the Book of Genesis and then we’ll be reading from the Book of Sirach which continues the Genesis message. Learn the Lord’s wisdom from the sands on the seashore, from heaven’s heights and earth’s depths, Sirach teaches.  Like the Book of Genesis, it tells us to learn from the world we live in. 

The scriptures in our lectionary are not assigned arbitrarily. The compilers of our lectionary after Vatican II carefully planned the way our lectionary unfolds.

St. Josephine Bakhita: February 8

An heroic African woman from the Sudan, Josephine Bakhita was kidnapped by slave traders when she was 9 years old and forced into slavery for almost 12 years. Pope Benedict XVI wrote of her in his encyclical letter “On Hope” as an example of God’s gift of hope. “To come to know God—the true God—means to receive hope.”

“I am thinking of the African Josephine Bakhita, canonized by Pope John Paul II. She was born around 1869—she herself did not know the precise date—in Darfur in Sudan. At the age of nine, she was kidnapped by slave-traders, beaten till she bled, and sold five times in the slave-markets of Sudan. Eventually she found herself working as a slave for the mother and the wife of a general, and there she was flogged every day till she bled; as a result of this she bore 144 scars throughout her life.

Finally, in 1882, she was bought by an Italian merchant for the Italian consul Callisto Legnani, who returned to Italy as the Mahdists advanced. Here, after the terrifying “masters” who had owned her up to that point, Bakhita came to know a totally different kind of “master”—in Venetian dialect, which she was now learning, she used the name “paron” for the living God, the God of Jesus Christ.

Up to that time she had known only masters who despised and maltreated her, or at best considered her a useful slave. Now, however, she heard that there is a “paron” above all masters, the Lord of all lords, and that this Lord is good, goodness in person.

She came to know that this Lord even knew her, that he had created her—that he actually loved her. She too was loved, and by none other than the supreme “Paron”, before whom all other masters are themselves no more than lowly servants. She was known and loved and she was awaited.
What is more, this master had himself accepted the destiny of being flogged and now he was waiting for her “at the Father’s right hand”. Now she had “hope” —no longer simply the modest hope of finding masters who would be less cruel, but the great hope: “I am definitively loved and whatever happens to me—I am awaited by this Love. And so my life is good.” Through the knowledge of this hope she was “redeemed”, no longer a slave, but a free child of God.

She understood what Paul meant when he reminded the Ephesians that previously they were without hope and without God in the world—without hope because without God. Hence, when she was about to be taken back to Sudan, Bakhita refused; she did not wish to be separated again from her “Paron”.

On 9 January 1890, she was baptized and confirmed and received her first Holy Communion from the hands of the Patriarch of Venice. On 8 December 1896, in Verona, she took her vows in the Congregation of the Canossian Sisters and from that time onwards, besides her work in the sacristy and in the porter’s lodge at the convent, she made several journeys round Italy in order to promote the missions: the liberation that she had received through her encounter with the God of Jesus Christ, she felt she had to extend, it had to be handed on to others, to the greatest possible number of people.

The hope born in her which had “redeemed” her she could not keep to herself; this hope had to reach many, to reach everybody.” Benedict XVI “Spes salvi” 2007

Josephine Bakhita died February 8, 1947 and was declared a saint in 2000. She is the patron saint of the Sudan and victims of human trafficking. For more on her, see here.