We read Luke’s Gospel this week, the 34th week of the year. Luke follows Mark’s Gospel closely in describing Jesus as he arrives in Jerusalem from Galilee, but he makes some simple, yet significant changes to Mark’s account.
Mark’s account says that Jesus went back and forth to Bethany each day while teaching in the temple in Jerusalem. Luke’s account doesn’t mention Jesus’ stay in Bethany at all. Jesus comes to Jerusalem to enter the temple of God.
The temple has great significance in Luke’s gospel. Earlier in his gospel, Mary and Joseph bring Jesus there after his birth. His identity is validated there. For Jesus the temple is his Father’s house, where he belongs. It’s his home, where he teaches with authority, confronts his enemies and gives hope to those like the poor widow.
In Luke’s extension of his gospel, the Acts of the Apostles, the temple is also significant because the church is born there. For Luke, a disciple of Paul, we are also the temples of God and the Spirit of God dwells in us.
In Luke’s gospel, Jesus teaches about the end times in the temple area about the end ; in Mark’s gospel he teaches about it from the Mount of Olives. Though the temple stones be cast down, Jesus is the cornerstone, and so when “ powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky,” he remains our Rock.
In this week’s readings, Luke adds some important words to Mark’s fearful account of the end time. The end is coming soon. Mark seems to say. The end waits “until the times of the Gentiles are fulfilled,” Luke’s account says.(Luke 21:24) The last times are delayed, not imminent. They will come at an indeterminate time, after the gentile world receives the gospel.
Yet, because Mark’s account was held by other followers of Jesus, Luke does not dismiss it.
Perhaps because the trees are shedding their leaves now in this part of the world, I notice another small change Luke makes to Mark’s gospel. “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” Jesus says in Mark. (Mark 13: 28-29)
Luke adds to the fig tree “and all the other trees.” (Luke 21:29-31) Why all the other trees? Was Luke adapting the message of Jesus to those forested regions in Asia Minor unlike Palestine, where creation in its many trees spoke of Word made flesh as well?
The gospel writers struggled with the great mysteries of the life, death and resurrection of Jesus and tried to adapt it to their times and place. We struggle with these mysteries too.
Pope Francis, in a letter on the study of history, said we need to read the fundamental texts of Christianity and understand them without “ideological filters or theoretical preconceptions” . “A study of history protects us from ‘ecclesiological monophysitism’, that is, from an overly angelic conception of the Church, a Church without spots and wrinkles… A proper sense of history can help us develop a better sense of proportion and perspective in coming to understand reality as it is and not as we imagine it or would prefer reality to be.”
That was one of the first question and answer I learned from my catechism many years ago.
The Pharisees ask a question somewhat like that as Jesus approaches Jerusalem with his followers:
“When is the kingdom of God coming?”
Jesus responds: “The coming of the Kingdom of God cannot be observed, and no one will announce, ‘Look, here it is,’ or, ‘There it is.’For behold, the Kingdom of God is among you.” (Luke 17:20-25)
The catechism of the scriptures, which we listen to now, says “The kingdom of God is among you.” The Greek word translated “among” can also be translated “within” so some translations have “The kingdom of God is within you.” But commentators say it’s better we look for the kingdom of God among us than simply within us.
Yes, God who is everywhere is within us, holding us and all things in being. God makes a home in us, Jesus says, but we should not limit God’s presence to human beings or see God working only in us. God is among us, in others and in the universe we are part of. God is not present among us as an observer, God is building a kingdom that we may not observe. We can miss it, the parables of Jesus indicate.
Especially in times like our, the kingdom that’s coming is hard to see.
It’s hard to see Jesus in the bread and wine, in his followers, in the wars and the destruction happening in our environment.
That’s what eyes of faith are for. Lord, that we may see.
We’re celebrating the Dedication of the Lateran Basilica today. The Lateran Basilica was the parish church of Rome and the actual residence of the popes for many centuries. A magnificent baptistery was an essential part of Constantine’s church, dedicated in 325. As the reading from Ezekiel for the feast of its dedication indicates the church was a place of baptism for Rome’s Christians. Waters from this church – and all other churches, in fact– bless the world.
The Lateran Basilica has been an important destination for pilgrims to the Holy City since the 4th century. It was on the route early pilgrims took to pray at the shrines of martyrs buried on Rome’s outskirts, beginning with the place where Peter was buried, the Vatican Basilica. The pilgrim route ended in the church where the Apostle Paul was honored on the other side of Rome.
Pilgrimage to Rome’s shrines began shortly after Constantine brought freedom to the Christian church in 315. We know some of them. The popular shrine church of St. Lawerence, north of the Lateran Basilica, was part of the pilgrim route. Nearby Helena, the mother of Constantine, enshrined relics of the Cross from the hill of Calvary in the great hall of her residence.
Pilgrims came to Rome in great numbers to celebrate their faith and visit the Roman martyrs’ shrines. In the late 4th century, Pope Damasus placed about 40 inscriptions in Rome’s shrines, guiding pilgrims on their journey. St. Jerome was among the early pilgrims. He found faith and was drawn to being baptized on his journey.
Early sources say that Constantine built a palace for the pope and a royal staircase leading to the papal quarters and his personal chapel at the Lateran site. The chapel was known as the Sancta Sanctorum, the Holy of Holies. An earthquake in the 1277 leveled the palace and chapel with its many relics.
The chapel was rebuilt in magnificent style by Pope Nicholas III in the 13th century. Pope Sixtus V demolished most of the papal buildings in the 16th century but left the chapel alone in a free standing building, reached by a staircase of 28 steps. He claimed the stairs were from Pilate’s palace in Jerusalem on which Jesus walked to be judged. Historians and archeologists today say the stairs may be the stairs from the pope’s residence built by Constantine.
The site, known today as the Scala Sancta, the Holy Stairs, was restored in 2019. It is a UNESCO site. Pilgrims traditionally ascend the stairs on their knees. Pope Pius IX entrusted the shrine to the Passionists in 1853.
Two friends of mine ascended the stairs recently. Here they are.
When we think of saints, we may think of Mary, the mother of Jesus, apostles like Peter and Paul, or extraordinary individuals like Mother Teresa. True friends of God.
Besides those saints – shining lights of faith– there are unnumbered others in God’s company, the Feast of All Saints says. In a vision of heaven, St. John saw “a great multitude, which no one could count, from every nation, race, people, and tongue.” {Revelations 7, 9-13} We hope to be with them one day.
Our hope rests on a promise Jesus made, the same apostle says:
“See what love the Father has bestowed on us that we may be called the children of God. Yet so we are…Beloved, we are God’s children now; what we shall be has not yet been revealed.” (1 John 3,1-3)
How shall we reach that place where we’ll be revealed as children of God? Jesus said to follow him and live as he taught. He offers the way in his Sermon on the Mount, our gospel reading for this feast says. He will be the way, the truth and the life.
We haven’t seen yet that life we hope for or what God intends us to be. Life does not end; it changes. This feast invites us to trust in God’s promise and hope for the day it’s revealed.
Extraordinary saints are not the only ones in heaven. There won’t be just a few either. Countless others are in God’s company: saints unnoticed here on earth, saints with little to show, saints who were sinners. People like us.
As we celebrate this feast, St. Bernard says:
“Rise again with Christ and seek the world above and set your mind on heaven. Long for those who are longing for us; hasten to those who are waiting for us, ask those who are looking for our coming to intercede for us. Desire their company and seek a share in their glory. There’s no harm in being ambitious for this. No danger in setting your heart on such glory. Remembering the saints inflames us with a yearning that Christ our life may appear to us as he appeared to them and that one day we may share in his glory.”
Today we remember Pope St. John Paul II. We expect all the popes to be holy and saintly, but they’re not, statistics say. There have been 266 popes, but only 95 are remembered as saints, blessed or servants of God. Furthermore, 52 of the popes who are saints are from the first 5 centuries of the church, most of them were martyrs.
Only 2 popes have been canonized since the 16th century until the recent canonizations of Popes John XXIII, John Paul II and Paul VI. Why were these popes canonized? Each was a holy man who played a major role in the Second Vatican Council, a major event in the Catholic Church, which took place from 1962-65 and still inspires its life today.
What was Pope St. John Paul II’s role in that council? The first reading and responsorial psalm for his feast tell us:
Pope John Paul was a missionary who brought the message of Vatican II to the world: “How beautiful upon the mountains are the feet of him who brings glad tidings…” He had a prophet’s role, the first reading from Isaiah says. He fulfilled what Psalm 96 called for: “Proclaim God’s marvelous deeds to all the nations.”
John Paul II was a global pope. Inspired by the Second Vatican Council’s call for a church engaged in the world, he made 104 apostolic journeys to all parts of the globe. It was a world increasingly interconnected, with nations and religions in daily contact with one another. He visited mosques and synagogues and Buddhist temples, as well as his own faithful. He reached out to Protestants and separated Christian churches of the east. As the voice of the Catholic Church, he engaged the world, in the spirit of Vatican II.
John Paul II was a charismatic bishop who became pope as new communications were creating a world wide audience and new political movements, like that in his native Poland, caught the attention of people everywhere.
Within his own church, Pope John Paul canonized more saints, from different countries and backgrounds, than any pope before him had done. The Second Vatican Council taught that holiness could be found everywhere.
The three popes, John XXIII, Paul VI and John Paul II had different gifts, but all saw the Second Vatican Council as the path the church should follow. That’s the way they described the way ahead – a path, a way often unmarked, a winding road where the end is not clearly seen. Still, a path is God’s way, who leads the blind on their journey and strengthens the weak till they reach their home.
Ignatius, bishop of the large early Christian center of Antioch, was put to death in the third century in the Colosseum in Rome during the reign of Trajan. His death by wild animals is vividly portrayed in the picture (above) in the church of San Stefano Rotondo in Rome. We celebrate his feast October 17th..
On the way to Rome, Ignatius wrote seven letters to important Christian churches. The letters show him as a skillful teacher and writer; he must have been an eloquent preacher.
In his letter to the Christians at Ephesus, however, you sense his days for words are coming to an end. He’s entering the silence of death where words are not important, Ignatius writes– faith and “ being faithful to the end,” are what count:
“It is better to remain silent and to be than to talk and not be. Teaching is good if the teacher also acts. One teacher ‘spoke, and it was done,’ yet what he did in silence was worthy of the Father. He who has the word of Jesus can also listen to his silence…”
What does Ignatius mean? The Word of God silent? True, in his early years at Nazareth, Jesus is silent. Before his baptism in the Jordan by John he’s silent, until the voice of the Father says, “This is my beloved Son, listen to him.”
Then his public ministry began, yet many didn’t hear him at all. Finally, when he’s arrested and taken to the cross to die, the evangelists say Jesus was silent.
Silence is part of facing the mystery of God. Here and now, some things can’t be known or explained. Like terrorism, natural disasters, the suffering of children. Why? God is silent. Again, Ignatius:
“He who has the word of Jesus can truly listen also to his silence.”
Martyrs like Ignatius made early Christians aware of what it meant to follow Jesus. It meant following Jesus into the silence of his death and his promise of resurrection. Some, however, were not so brave. As religious persecutions increased, many Christians abandoned their faith rather than face death. All they could see was this world.
The martyr became a significant figure in Christianity, a faithful follower of Jesus, an example for Christians to see further than this life. That’s why martyrs are so frequent in our calendar.
The martyr was also a powerful advocate for the mercy of God, who could turn our fear of death into hope. In the pictures of above, powerful lions tear into the saint, but his face is not turned to them, but to the One who promises life “I believe in the resurrection of the body and life everlasting. Amen.”
Who are the Romans Paul writes to in his letter to the church in Rome? Historians say Jews were the predominant group that first embraced Christianity in Rome, but there were not many Jewish converts at first. A substantial population of Jews at the time lived in Trastevere, across the Tiber River. Claudius had to expel some of them from the city around the year 47 because of violent disturbances in the Trastevere synagogues over Christ. It’s unlikely there was a large number of converts to Christianity from Judaism when Paul wrote his letter.
Many Jews in Rome, faithful to Judaism, would strongly question Paul’s argument that the law was a failure.
Not many Romans, Gentiles, embraced the gospel early on either. I doubt the majority of the Romans would agree with Paul that the Roman gods had failed. Rome was a powerful, successful empire in Paul’s day. I doubt many thought too much about its flaws.
The Christian community made up of Jews and Gentiles was not large, if my reading of Paul’s time is accurate. The Christians of Rome were fervent, but few.
In his letter, Paul pictures sin as a cosmic reality, but cosmic sin is not always easy to see. It was not easy to see in Paul’s day, nor is it easy to see in our day. We identify sin with personal sin, murder, theft, cheating, adultery. Paul is aware of personal sin, yet his focus is on cosmic sin. Harder to see who’s responsible for cosmic sin. Who’s responsible for the sin in wars, armament races, manipulation of world markets, plundering the environment?
The Letter to the Romans has a large place in the Sunday and weekday readings of our lectionary. It can be difficult to read, but we need Paul’s larger picture, which calls for a larger hope. Until the final coming of Jesus, we must live in the world pictured by the apostle.
We thank God for his grace of forgiveness and his promise of new life.
Three popes involved in the Second Vatican Council have been canonized: Pope John XXIII, Pope Paul VI and Pope John Paul II.. They were declared saints, not just because they were popes, but because of their holiness and their involvement and promotion of the council.
Three months after his election as pope in 1958, Pope John XXIII, whom we remember today, called for a general council. It was to an “aggiornomento” , an updating of the church for bringing its message to the people of our time and the world of today. His official biography, which can be found here ends, “Since his death on June 3, 1963, much has been written and spoken about the warmth and holiness of the beloved Pope John. Perhaps the testimony of the world was best expressed by a newspaper drawing of the earth shrouded in mourning with the simple caption, “A Death in the Family.”
I was fortunate to meet Pope John personally in 1962 when Father Theodore Foley and I accompanied Bishop Quentin Olwell, bishop of Cotabato, in the Philippines, on his “ad Limina” visit to Rome. The pope told me to “be like St. Gabriel.” That year Pope John was named Time Magazine’s Man of the Year.
The popes often describe the council as the path the church must take into the future. Some years ago at a synod of bishops, Pope Francis described that path as the road Jesus took from Jericho to Jerusalem to enter the mystery of his death and resurrection. It’s a winding road, not easy to travel. Here’s a picture of it from the air in the 1930s.
The feast of St. Jerome, the great biblical scholar, is a good time to look at the history of the bible itself. Where does it come from? I happen to be staying today in a place Jerome knew well, the Celian Hill, in Rome.
Our Christian bible comes from two closely related religious traditions: Judaism and Christianity. The first books of any Christian bible come from the Jews, the Jewish scriptures. The rest of the writings found in a Christian bible– gospels, letters– come from Christian writers.
It’s good to remember that before printing was invented in the 15th century, the various writings of the bible were copied on papyri and parchment, materials too limited at first to be bound together in one book. “When you come,” Paul writes to Titus, “bring the cloak I left with Carpus, the papyrus rolls and especially the parchment.” ( Titus 4:13)
Paul does not have a complete bible, but only individual writings. Luke’s Gospel describes Jesus in the synagogue at Nazareth taking a scroll of the Prophet Isaiah to read. Unrolling the scroll, he read a passage from Isaiah, probably in Aramaic or Hebrew, then he rolled back the scroll, handed it an attendant, and began to teach. (Like 4:16-30) Something like this:
Ancient scroll Byzantine Museum Wiki Commons
That’s how the scriptures were read in early Christian liturgies, from papyri and parchment copies of individual Christian gospels and letters and various books from the Jewish scriptures.
The first Christians read the books of the Old and New Testament in Greek, the language of the Mediterranean world. Only in the 2nd century did Latin versions of the scriptures begin to appear in Roman North Africa as people began speaking Latin instead of Greek. Versions in other languages, like Syriac, Coptic and Armenian, also appeared as Christianity spread through the world.. Jerome was responsible for the Latin translation.
Codexes or books of the complete Christian Bible appear only towards the 4th century, as printing methods evolved. Only towards the 9th century did complete copies of the Bible become commonplace in the latin Christian world. These complete “books” of scripture were mainly located in a church; some copies might circulate among the wealthy.
Until the 9th century copies of the scriptures were found in mostly in churches, monasteries, and church libraries of western and eastern Christianity . Complete copies of the scriptures were marked for use in the liturgies and feasts of the church. Often the scriptures appeared in lectionaries specifically designed for use in the liturgy. The ordinary Christian heard the Word of God proclaimed and then commented on in a church.
Gospel of Mark. Vulgate
St. Jerome began his important translation of the scriptures from Greek and Hebrew into latin and wrote his commentaries from 382 till his death in 420. His translations, known as the vulgate, were sponsored by friends in Rome, especially Pope Damasus, who looked for a fresh translation of the various latin versions currently in use in the western church.
The Roman church then was experiencing a spiritual revival, and Roman Christians, especially women from the wealthy families on the Caelian and Aventine hills, found Jerome writings and translations from the original Greek and Hebrew inspiring. Like all languages, latin was a developing language and Jerome produced the scriptures in a language they appreciated. Some of his wealthy friends produced copies of his translations and commentaries, which they circulated among themselves.
The Roman senator, Pammachius, whom Jerome called “ my old fellow-learner, companion and friend”, was one of the advocates of the new translations. Like other Roman Christians, he hoped to convert the followers of Rome’s traditional religion through the wisdom of the scriptures. What better resource to win them over than fresh translations of the Christian scriptures from the original Greek and Hebrew and commentaries of a brilliant scholar like Jerome?
Pammachius built an impressive basilica on the Caelian Hill in sight of the Roman Forum, Saints John and Paul. Until then, no Christian church was built in this area in deference to the sensibilities of Rome’s traditional religion firmly established in the temples and monuments of the forum.
Saints John and Paul was the first Christian church to be built in this sensitive area, according to Richard Krautheimer, an expert on Rome’s early Christian churches. The church not only honored two Roman Christian martyrs but it brought the Christian message to the spiritual heart of Rome, the Roman Forum.
Gutenberg Bible. New York Public Library. Wiki commons
Jerome’s latin translations of the scriptures, the vulgate, remained the scriptures western Christians read until the printing press revolutionized communication in the western world in the 15th century. The Gutenberg Bible, an edition of the latin vulgate printed in the 1450s, ushered in the mass production of bibles. No longer for a few, the bible became available for all.
The Protestant Reformation benefitted especially from new versions of the scriptures quickly produced in the languages of western Europe. The Catholic Church reacted defensively, fearing that the faithful, uninstructed in the scriptures, would question the traditional teachings of faith. Instead of a biblically grounded spirituality fostered by the flow of printed bibles, the church turned to a spirituality nourished by devotions.
Thanks to the work of Catholic biblical scholars in the last century following in the footsteps of St. Jerome, the Catholic Church recognized the importance of the scriptures at the Second Vatican Council (1962-1965 ). In its Constitution on Divine Revelation the church professed her veneration for the scriptures “just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God’s word and of Christ’s body.”
The scriptures are “together with sacred tradition, the supreme rule of faith… Therefore, like the Christian religion itself, all the preaching of the Church must be nourished and regulated by Sacred Scripture.” They are “the food of the soul, the pure and everlasting source of spiritual life.” (DV 21)
“Easy access to Sacred Scripture should be provided for all the Christian faithful. That is why the Church from the very beginning accepted as her own that very ancient Greek translation of the Old Testament which is called the septuagint; and she has always given a place of honor to other Eastern translations and Latin ones especially the Latin translation known as the vulgate. But since the word of God should be accessible at all times, the Church by her authority and with maternal concern sees to it that suitable and correct translations are made into different languages, especially from the original texts of the sacred books. And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them. “ (DV 22)
The council also decreed that a treasure of scripture be available in the liturgy of the church.
St. Jerome and later scripture scholars were recognized at the Second Vatican Council, but the task of creating a biblical spirituality in the Catholic Church remains to be done. For Jerome it was not an easy task. His letters reveal that in his day critics strongly questioned his scholarly efforts. Even prominent teachers like St. Augustine were not altogether in favor of Jerome’s new translations, but favored versions they were used to.
Fostering a biblical spirituality today is not an easy task. St. Jerome, pray for us.
For a history of the Bible, see the Bible: A Global History, by Bruce Gordon, , Basic Books, New York 2024
Labor Day Parade 1889, New York City, NYPublic Library
Labor Day is a holiday in my country, a day off. It’s also day to reflect on issues affecting work and workers. Labor Day can be traced back to when our world was agricultural rather than industrial. In many Christian societies, it was a day when people gave thanks for the crops they harvested and prayed for continued blessings. “Prosper the work of our hands, Lord, prosper the work of our hands.”
Labor Day can be traced to the rogation days in the Christian calendar, when people gathered in their church and went in procession through their fields thanking God for his gifts of the earth and asking God’s blessing for the future. Their procession was a walk of appreciation. As they walked through their fields people saw creation as good.
In a gospel suggested for today, Jesus tells us
“Do not worry and say, ‘What are we to eat?’ or ‘What are we to drink?’ or ‘What are we to wear?’ All these things the pagans seek. Your heavenly Father knows that you need them all. But seek first the kingdom [of God] and his righteousness, and all these things will be given you besides. Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.” (Matthew 6:311-36)
Each day has its worries, but worrying about tomorrow stops us from appreciating today, Jesus tells us. Worrying about tomorrow can stop us from living today.
That’s not to say we should not reflect on society’s social ills. Labor Day is also a time to call out against poor labor conditions, abusive labor conditions, lack of opportunities for good, meaningful work. There’s the threat that comes now from Artificial Intelligence. How will that impact workers?
Still, Labor Day calls us to take an appreciative walk through our own wheat fields, through the place where we are, looking at the work we do, appreciating the work others do for us. It’s a holiday.
The Victor's Place 