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.
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.”
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.
We’re reading at Mass from the long portion of Luke’s gospel describing Jesus’ journey from Galilee to Jerusalem–chapters 9,51-18,14. One sentence dominates this part of Luke’s gospel. “Follow me,” Another sentence we hear repeatedly: “Don’t look back.”
Notice how Jesus’ miracles on this journey help people stuck in one place move on. So, he cures the ten lepers confined outside a village in Samaria and sets them free. “Stand up and go,” Jesus says to them. (Luke 17,11-19) The blind man begging beside the road outside Jericho seems doomed to sit there forever. Jesus immediately gives him his sight and getting up he “followed him, giving glory to God.” {Luke 18, 35-43)
“Follow me,” Jesus says on his way to glory, but not all hear. Leprosy and blindness aren’t the only things stopping them. In Luke’s journey narrative; lots of things get in the way..
In Lot’s day, Jesus says, “they were eating, drinking, buying, selling, planting , building on the day Lot left Sodom.” It was time to see beyond these things and get going, but Lot’s wife looked back instead of looking ahead. Fixed on life she knew, she’s frozen there, and she’s.not the only one.
Jesus gives other examples in Luke’s journey narrative. The rich fool building bigger barns, (Luke 12,16-21) the rich man absorbed in himself and his riches, (Luke 16, 19-31) the man absorbed in a lawsuit with his brother, (Luke 12,13-15) the disciples absorbed in maneuvering politically for first place.(Luke 18,15-17) How can they make the journey?
Jesus returns often to another theme that’s a remedy for our lack of faith. Pray constantly, he says. Never stop praying, for prayer opens your eyes and your mind and your heart. Prayer gives us the grace to take up our cross each day and follow him.
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.
Ten years ago, Pope Francis called for A World Day of Prayer for the Care of Creation for September 1st. The day of prayer, coinciding with the publication of his letter Laudato si’ , began a Season of Creation, an ecumenical endeavor shared with other churches and communities that extends from September 1st to October 4th, the Feast of St. Francis of Assisi.
Our church calendar, besides feasts and seasons, has days of prayer when particular causes arise. In a recent letter, Pope Leo called the care of creation a particularly timely issue to pray for:
“…given the evidence in various parts of the world that our earth is being ravaged. On all sides, injustice, violations of international law and the rights of peoples, grave inequalities and the greed that fuels them are spawning deforestation, pollution and the loss of biodiversity. Extreme natural phenomena caused by climate changes provoked by human activity are growing in intensity and frequency (cf. Laudato Deum, 5), to say nothing of the medium and long-term effects of the human and ecological devastation being wrought by armed conflicts.
As yet, we seem incapable of recognizing that the destruction of nature does not affect everyone in the same way. When justice and peace are trampled underfoot, those who are most hurt are the poor, the marginalized and the excluded. The suffering of indigenous communities is emblematic in this regard.
That is not all. Nature itself is reduced at times to a bargaining chip, a commodity to be bartered for economic or political gain. As a result, God’s creation turns into a battleground for the control of vital resources. We see this in agricultural areas and forests peppered with landmines, “scorched earth” policies, [1] conflicts over water sources, and the unequal distribution of raw materials, which penalizes the poorer nations and undermines social stability itself…
Environmental justice – implicitly proclaimed by the prophets – can no longer be regarded as an abstract concept or a distant goal. It is an urgent need that involves much more than simply protecting the environment. For it is a matter of justice – social, economic and human. For believers it is also a duty born of faith, since the universe reflects the face of Jesus Christ, in whom all things were created and redeemed. In a world where the most vulnerable of our brothers and sisters are the first to suffer the devastating effects of climate change, deforestation and pollution, care for creation becomes an expression of our faith and humanity.
Now is the time to follow words with deeds.”
( For THE 10th WORLD DAY OF PRAYER FOR THE CARE OF CREATION 2025)
Recently, the Dicastery for Divine Worship provided a preliminary text for a Mass for the Care of Creation. A good resource for prayer during the Season of Creation.
MASS FOR THE CARE OF CREATION
Entrance Antiphon Ps 18: 2
The heavens declare the Glory of God,
and the firmament proclaims the work of his hands.
Collect
God our Father,
who in Christ, the firstborn of all creation,
called all things into being,
grant, we pray, that docile to the life-giving breath of your Spirit, we may lovingly care for
the work of your hands.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
Prayer over the Offerings
Receive, O Father,
these fruits of the earth and of our hands:
bring to completion in them the work of your creation,
so that, transformed by the Holy Spirit,
they may be for us the food and drink of eternal life.
Through Christ our Lord.
Communion Antiphon All the ends of the earth have seen the salvation of our God.
cf. Ps 97: 3
Prayer after Communion
May the sacrament of unity
which we have received, O Father,
increase communion with you and with our brothers and sisters,
so that, as we await the new heavens and the new earth,
we may learn to live in harmony with all creatures.
“Christians live from feast to feast,” St. Athanasius said. The church’s feasts are linked to each other through the year, and every feast is linked to the great feast of the Resurrection of Jesus.
The feasts of Mary follow the pattern of the feasts of her Son, for she shares in his saving work. Following the feasts year by year, we learn the mysteries of God, little by little. Mary was blessed from her conception. ( Immaculate Conception, Dec. 8). We celebrate her birth 9 month later. (The Nativity of Mary, September 7). Her death and assumption into heaven are celebrated Augustus 15th.
The Feast of the Queenship of Mary, August 22, is part of the mystery of her assumption into heaven. Introduced into the liturgy of the Roman Catholic church in 1955, the feast celebrates the privileged place of Mary in heaven. She “was taken up body and soul into heavenly glory when her earthly life was over, and exalted by the Lord as Queen over all things.” (Second Vatican Council, Lumen Gentium 59)
Royal titles were commonly given to God and those anointed by God in the Old Testament; Christianity continued the pratice, giving royal titles to Jesus and Mary. She is called queen in traditional Christian prayers like the Hail Holy Queen (Salve regina) and Queen of Heaven (Regina Coeli):
“Hail, Holy Queen, Mother of mercy, our life, our sweetness and our hope. To you do we cry, poor banished children of Eve. To you do we send up our sighs, mourning and weeping in the valley of tears. Turn then, most gracious advocate, your eyes of mercy towards us, and after this our exile, show to us the blessed fruit of your womb, Jesus. O clement, O loving, O sweet Virgin Mary.
Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Mary is a queen, but also a mother. She is the Mother of God, Mother of Jesus Christ, Mother of us all, the New Eve, given to us by her Son from the Cross through his disciple John.
Mary knows her greatness is from her Lord, as she acknowledges in her Magnificat:
“My soul proclaims the greatness of the Lord; my spirit rejoices in God, my Savior. He who is mighty has done great things to me; holy is his name.” ( Luke 1:46-55)
In the portrayal above, Fra Angelico captures Mary’s humility; she bows before her Son, her hands closed in prayer. The saints below her know that honors given to her are a reflection of the graces promised to humanity.
“Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.”
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.
The Victor's Place 