Tag Archives: Pope Francis

The Council of Jerusalem

Our reading at Mass  from the Acts of the Apostles (Acts 15, 7-21) brings us to a critical moment in the life of the early church– the Council of Jerusalem, which decided whether and on what terms gentiles would be accepted into the new Christian movement. Its decision to admit the gentiles led to a rapid expansion of the church as non-Jews from all parts of the Roman world embraced the faith.

Luke Timothy Johnson has a fine commentary on this crucial event. (Acts of the Apostles: Sacra Pagina, Liturgical Press 1992)

Did a meeting really take place? Johnson writes “we can state with considerable confidence that in the first decades of the Christian movement an important meeting was held concerning the legitimacy and basis of the Gentile mission; that participants included Paul and Peter and James and Barnabas; that certain agreements were reached which, in one way or another, secured the basic freedom of the Gentile initiative. The most striking agreement between the sources comes, in fact, at the religious level. With only very slight variation, both Luke and Paul agree that the basis of the mission to the Gentiles was a matter of God’s gift, (Acts15,11. Gal 2,9) and that God was equally at work in the Apostle Paul as he was in the Apostle Peter. (Acts 15,7-8.12; Gal 2,8)”

Notice the hesitancy of  the original Jewish followers of Jesus to accept gentiles into their ranks. That’s evident in Peter’s strong reluctance to meet the Roman centurion Cornelius as he visits believers of his own kind around Joppa. Not only are the disciples slow to recognize their Risen Lord, they’re slow to accept his plans for expanding their ranks. Peter must see signs of God at work in Cornelius before baptizing him and his household. Paul, James and Barnabas also must see God’s gifts in the outsiders they meet before they recognize that God is calling them to believe.

God sows seeds of faith, but we’re as slow to recognize the action of God in others as the first disciples were. We have trouble seeing God’s action in the stranger and in the unexpected. We need  enlightenment.

Johnson notes that the Church’s journey through time is marked by conflict and debate. We must accept those conditions today too. Those who follow Jesus will not always agree with each other; there are strong opinions and differences among believers.

One thing I would add. Besides conflict and debate, our reading today speaks of the “silence” that comes as they debate. We’re in the presence of our transcendent God, whose ways and thoughts are above ours. We need silence to discern God’s will. Too much talk can get in the way.

Waters of the Jordan and the Sea

The land where Jesus lived spoke to him and inspired so many of the parables he taught. Did the water speak to him too? Jesus went into the waters of the Jordan River to be baptized Mark’s Gospel says, and he heard his Father’s voice and the Spirit rested on him. His ministry continued around the Sea of Galilee. The towns he visited were there; he taught on its shores. He traveled its waters and encountered its storms. He called disciples there.

Pilgrims today still look quietly on those waters when they visit this holy place. From the mountains above, the Sea of Galilee becomes a stage for gospel stories heard before. The waters of the Jordan flowing into it and out on their way to the Dead Sea remind them how realistic the mysteries of faith are. Fishermen, along with cormorants and herons, still fish the waters. At night, a stillness centuries old, takes over.

.Jesus began his ministry here. This land and its waters spoke to him.

The Jordan River figures in many of scriptures’ sacred stories and it’s still vital to this land today. It winds almost 200 miles from its sources at the base of the Golan mountains in the north into the Sea of Galilee and then on to the Dead Sea in the south. The direct distance from one end to the other is only about 60 miles. The river falls almost 3,000 feet on its way to the Dead Sea,.

The Jordan is sacred to Jews from the time they miraculously crossed it on their way to the Promised Land. The great Jewish prophet Elijah came from a town near the river’s banks. Later he found safety from his enemies there.

Elijah’s successor, the Prophet Elisha, also from the Jordan area, told Naaman a Syrian general to bathe in the river to be cured of his leprosy, and he was cured. Ancient hot springs near Tiberias on the Sea of Galilee fostered the river’s curative reputation then. They’re still used today.

At the time of Jesus, the river’s fresh flowing waters were the life-blood of the land, making the Sea of Galilee teem with fish and the plains along its banks fertile for agriculture. Pilgrims from Galilee were guided by the Jordan on their way to Jericho and then to Jerusalem and its temple.

The Jordan Today

The river is still essential to the region. Lake Kineret, as the Israelis call the Sea of Galilee, is the primary source of drinking water for the region and crucial for its agriculture. The use of water from the Jordan is a major point of controversy between Israel and its Arab neighbors.

cf: “The Disputed Waters of the Jordan” by C. G. Smith Transactions of the Institute of British Geographers No. 40 (Dec., 1966), pp. 111-128 Oxford, England.

Nourishing Prophets

The Jordan nourished prophets in the past.  Somewhere near Jericho where people forded the river John the Baptist preached to and baptized pilgrims going to the Holy City. The place where John baptized was hardly a desert as we think of it. It was a deserted place that offered sufficient food for survival, like the “ grass-hoppers and wild honey” John ate, but this uncultivated place taught you to depend on what God provided.

Jesus taught this too. “I tell you do not worry about your life, what you will eat, or drink, or about your body, what you will wear… Your heavenly Father knows that you need them all.” (Mt 6, 25 ff) The desert was a place to put worry aside and trust in the goodness of God.

When Jesus entered the waters of the Jordan to be baptized, he acknowledged his heavenly Father as the ultimate Source of Life, the creator of all things. Water, as it always is,  was a holy sign of life.  Like the prophets Elijah and John the Baptist, Jesus remained in this wilderness near the water for forty days to prepare for his divine mission. He readied himself to depend on God for everything.

The Jordan after Jesus

Later, when the Roman empire turned Christian in the 4th century, Christians came to the Jordan River in great numbers on Easter and on the Feast of the Epiphany to remember the One who was baptized there. They went into the sacred waters, and many took some of it home in small containers.

Early Christian pilgrims like Egeria, a nun from Gaul who came to the Holy Land around the year 415 AD, left an account of her visit to the Jordan where she looked for the place of Jesus’ baptism.  Monks who had already settled near the river brought her to a place called Salim, near Jericho. The town, associated with the priest Melchisedech, was surrounded by fertile land which had a revered spring that flowed into the Jordan close by. Here’s how she described it:

“We came to a very beautiful fruit orchard, in the center of which the priest showed us a spring of the very purest and best water, which gives rise to a real stream. In front of the spring there is a sort of pool where it seems that St. John the Baptist administered baptism. Then the saintly priest said to us: ‘To this day this garden is known as the garden of St. John.’ There are many other brothers, holy monks coming from various places, who come to wash in that spring.

“The saintly priest also told us that even today all those who are to be baptized in this village, that is in the church of Melchisedech, are always baptized in this very spring at Easter; they return very early by candlelight with the clergy and the monks, singing psalms and antiphons; and all who have been baptized are led back early from the spring to the church of Melchisedech.” p 73

A 19th Century Pilgrim at the Jordan

Christians in great numbers have visited the Jordan River since Egeria. Towards the end of the 19th century, an English vicar, Cunningham Geikie, described  Christian pilgrims following the venerable tradition of visiting its waters.

“Holy water is traditionally carried away by ship masters visiting the river as pilgrims to sprinkle their ships before a voyage; and we are told that all pilgrims alike went into the water wearing a linen garment, which they sacredly preserved  as a winding sheet to be wrapped around them at their death.

“The scene of the yearly bathing of pilgrims now is near the ford, about two miles above the Dead Sea, each sect having its own particular spot, which it fondly believes to be exactly where our Savior was baptized…

“Each Easter Monday thousands of pilgrims start, in a great caravan, from Jerusalem, under the protection of the Turkish government; a white flag and loud music going before them, while Turkish soldiers, with the green standard of the prophet, close the long procession. On the Greek Easter Monday, the same spectacle is repeated, four or five thousand pilgrims joining in the second caravan. Formerly the numbers going to the Jordan each year was much greater, from fifteen to twenty thousand….”(Cunningham Geikie, The Holy Land and the Bible,Vol 2, New York, 1890 pp 404-405)

The Jordan and Christian Baptism

Today, every Catholic parish church at its baptistery celebrates the mystery of the baptism of Jesus in the Jordan as new believers receive new life and regular believers remember their own baptism into the death and resurrection of Jesus Christ. Some eastern Christian churches prefer calling their baptisteries simply “the Jordan.”

Today the most authentic site of Jesus’ Baptism, according to archeologists, is in Jordanian territory at el-Maghtas, where a large church and pilgrim center has been built following excavations begun in 1996 by Jordanian archeologists. It is probably the  “Bethany beyond the Jordan” mentioned in the New Testament where Jesus was baptized and John the Baptist preached.

http://www.lpj.org/index.php?option=com_content&view=article&id=599%3Achurch-of-the-baptism-of-jesus-christ-maghtas-project-jordan&catid=81&Itemid=113&lang=en

The Jordan River offers a commentary on the mystery of death and resurrection of Jesus, expressed in his baptism.  At one end of the river is the Sea of Galilee brimming with life, and at the other end is the Dead Sea a symbol of death. The river holds these two realities together, and if we reverse its course we can see the gift God gives us through Jesus Christ.

Like him, we pass through the waters of baptism from death to life.

The Gift of the Old: 1 and 2 Maccabees

This week our first readings at Mass are from the First and Second Books of Maccabees commemorating the Jewish revolt against Antiochus Epiphanes, successor to Alexander the Great. The revolt led to the rededication of the temple by Judas Maccabeus after its profanation by foreign invaders.  The Jewish Feast of Hannukah recalls the event. (Thursday) The revolt took place over a hundred years before the time of Jesus.

The Maccabean revolt is one reason why the times of Jesus were so politically sensitive. On his journey to Jerusalem, some “thought that the kingdom of God would appear there immediately.” (Luke 19,11)  A number of his disciple probably thought that would happen by an armed uprising against the Romans, like the revolt  against Antiochus Epiphanes.

Our readings this week, however, are not battle accounts from the uprising but rather stories of two elderly faithful Jews: Eleazar, a scribe who refused to assimilate to the culture of the conquerors, and a mother who inspired her seven sons to resist the invaders. (Tuesday and Wednesday)

All Eleazar had to do was pretend to eat the meat of sacrifice, but the ninety-year old chose to die rather than give bad example to the young.
“I will prove myself worthy of my old age, and I will leave to the young a noble example of how to die willingly and generously for the revered and holy laws.” (2 Maccabees 6. 30-31)

The Jewish mother, seized with her seven son and witness to their torture and death,  urged them to keep their faith and persevere:
“I do not know how you came into existence in my womb; it was not I who gave you the breath of life, nor was it I who set in order the elements of which each of you is composed. Therefore, since it is the Creator of the universe who shapes each man’s beginning, as he brings about the origin of everything, he, in his mercy, will give you back both breath and life, because you now disregard yourselves for the sake of his law.” (2 Maccabees 7,1, 21-31)

Pope Francis often speaks of the wisdom and influence of the elderly.  We rely on them. Maybe now more than ever.

Caring for Creation

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St. Francis is one of those super saints  to keep in mind, even after his feast day. I mentioned in a previous blog the statue of Francis facing St. John Lateran and Pope Innocent’s dream of a young man who, like Francis, held up the church’s walls ready to fall.  Francis helped renew the church.

In his encyclical Laudato Si, Pope Francis paints a verbal picture of Francis, holding his arms out to the created world, caring for our endangered planet:

“I believe that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. He is the patron saint of all who study and work in the area of ecology, and he is also much loved by non-Christians. He was particularly concerned for God’s creation and for the poor and outcast. He loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.

“Francis helps us to see that an integral ecology calls for openness to categories which transcend the language of mathematics and biology, and take us to the heart of what it is to be human. Just as happens when we fall in love with someone, whenever he would gaze at the sun, the moon or the smallest of animals, he burst into song, drawing all other creatures into his praise. He communed with all creation, even preaching to the flowers, inviting them “to praise the Lord, just as if they were endowed with reason”.

“His response to the world around him was so much more than intellectual appreciation or economic calculus, for to him each and every creature was a sister united to him by bonds of affection. That is why he felt called to care for all that exists. His disciple Saint Bonaventure tells us that, “from a reflection on the primary source of all things, filled with even more abundant piety, he would call creatures, no matter how small, by the name of ‘brother’ or ‘sister’”. Such a conviction cannot be written off as naive romanticism, for it affects the choices which determine our behaviour.

“If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint Francis were no mere veneer of asceticism, but something much more radical: a refusal to turn reality into an object simply to be used and controlled.

What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness. “Through the greatness and the beauty of creatures one comes to know by analogy their maker” (Wis 13:5); indeed, “his eternal power and divinity have been made known through his works since the creation of the world” (Rom 1:20). For this reason, Francis asked that part of the friary garden always be left untouched, so that wild flowers and herbs could grow there, and those who saw them could raise their minds to God, the Creator of such beauty. Rather than a problem to be solved, the world is a joyful mystery to be contemplated with gladness and praise.”

I like the pope’s words: “Rather than a problem to be solved, the world is a joyful mystery to be contemplated with gladness and praise.”

Matthew, the tax collector


Jews  usually turned away as they passed the customs place where Matthew, the tax-collector, was sitting. But look at our gospel for today:

“As Jesus passed by, he saw a man named Matthew sitting at the customs post. He said to him, “Follow me.” And he got up and followed him.”

To celebrate their new friendship, Matthew invited Jesus to a banquet at his house with his friends – tax collectors like himself – and Jesus came with some of his disciples. They were criticized immediately for breaking one of Capernaum’s social codes. “Why does your teacher eat with tax collectors and sinners?”

Jesus’ answer was quick: “Those who are well do not need a physician, but the sick do.

Go and learn the meaning of the words `I desire mercy, not sacrifice.’ I did not come to call the righteous, but sinners.”

Hardly anything is known of Matthew’s part in Jesus’ later ministry, yet surely the tradition must be correct that says he recorded much of what Jesus said and did. Tax collectors were good at keeping books. Was Matthew’s task to keep memories? Did he remember some things that were especially related to his world?

The gospels say that wherever Jesus went he was welcomed by tax collectors. When he entered Jericho, Zachaeus, the chief tax collector of the city, climbed a tree to see him pass, since the crowds were so great. Did Matthew point out the man in the tree to Jesus, a tax collector like himself, who brought them all to his house, where Jesus left his blessing of salvation? And did tax collectors in other towns come to Jesus because they recognized one of their own among his companions?

Probably so. Jesus always looked kindly on outsiders like Matthew who were targets of suspicion and resentment. True, they belonged to a compromised profession tainted by greed, dishonesty and bribery. Their dealings were not always according to the fine line of right or wrong.

But they were children of God and, like lost sheep, Jesus would not let them be lost.

Pope Francis said he got his vocation to be a priest on the Feast of St. Matthew, when he went to confession and heard God’s call, a call of mercy.

Matthew’s Gospel?

The gospels themselves recall little about Matthew, an apostle of Jesus. We have his name, his occupation and a brief story of a banquet that took place with Jesus and some of his friends after his call.  ( Mt 9: 9-13; Mk 2:3-12; Lk5:18-26) As it is, the gospels concentrate on the ministry and teaching of Jesus. 

In the early centuries, those who knew Jesus told his story and brought his message to the world. As they died, writings about him gradually appeared, but there are only scarce references to who wrote them. St. Justin Martyr in the early 2nd century speaks of the “memoirs of the apostles”, without indicating any author by name. Later in that century, St. Irenaeus, bishop of Lyons, writing against the Gnostics who claim a superior knowledge of Jesus Christ attributes the gospels to Matthew, Mark, Luke and John. They are eyewitnesses who really know Jesus firsthand; they have given us their “memoirs.” 

Scholars today are less likely to credit Matthew’s Gospel to the tax-collector from Capernaum whom Jesus called. Some of his memoirs perhaps may be there– after all he came from a profession good at accounting for things. But too many indications point to other sources. Why would Matthew, if he is an eyewitness, depend on Mark’s Gospel as he does? Language, the structure of the gospel, the circumstances it addresses, point to a Jewish-Christian area beyond Palestine as its source, probably Antioch in Syria, probably written around the year 8o, after the Gospel of Mark.

Traditions says that Matthew preached in Ethiopia and Persia, but they have no historical basis.

He is remembered as a martyr who died for the faith, but again there is no historical basis. 

Better to see Matthew as the gospel sees him: one of the first outsiders whom Jesus called. And he would not be the last..

Saints Cornelius and Cyprian

Cornelius

Today the church celebrates two early saints and martyrs, Cornelius, a pope who died in 253, and Cyprian, a bishop who was martyred in Roman Africa shortly after in 258, during a period of persecution

At the time barbarian tribes in the west and the Persians in the east were invading Roman territory; the Roman emperors Decius and Valerian demanded absolute loyalty from their people. The empire was imperiled.

To prove their loyalty, Romans were called to offer sacrifice in honor of the emperor. Christians refused, and so at first church leaders were executed or imprisoned, wealthy, influential Christians lost their property, their positions and possibly their lives– all Christians could expect punishment for not performing the rites of sacrifice.

Not every Christian remained loyal to the faith at the time. Many offered sacrifice, betraying their faith, then afterwards sought to return to the church. Hard liners called for them to be banned for life for their lack of loyalty. Let God judge them when they die. Others, like Cornelius and Cyprian, called to reconcile them after a time of penance, since God is all merciful.

Mercy and justice are always hard to reconcile. The gospels come down on the side of mercy. So should we.

In the persecution, Cornelius, bishop of Rome, was executed first, Cyprian, bishop of Carthage in Africa, was executed a few years later. The two men were from different social backgrounds and not always on good terms, historians report, but they found support in their common faith, as this letter of Cyprian to Cornelius, written shortly before Cornelius’ death, reveals:

“Cyprian to my brother Cornelius,

Dearest brother, bright and shining is the faith which the blessed Apostle praised in your community. He foresaw in spirit the praise your courage deserves and the strength that could not be broken; he was heralding the future when he testified to your achievements; his praise of the fathers was a challenge to the sons.

Your unity, your strength have become shining examples of these virtues to the rest of us. Divine providence has now prepared us. God’s merciful design has warned us that the day of our own struggle, our own contest, is at hand. By that shared love which binds us close together, we are doing all we can to exhort our congregation, to give ourselves unceasingly to fastings, vigils and prayers in common. These are the heavenly weapons which give us the strength to stand firm and endure; they are the spiritual defences, the God-given armaments that protect us.  

Let us then remember one another, united in mind and heart. Let us pray without ceasing, you for us, we for you; by the love we share we shall thus relieve the strain of these great trials.”

The love we share relieves the strain of trials.

The Season of Creation, September 1st -October 5th

The Season of Creation spans five weeks between the World Day of Prayer for the Care of Creation, September 1st, and the Feast of St. Francis of Assisi, October 4th

This “time for creation” offers, in the words of Pope Francis, “individual believers and communities a fitting opportunity to reaffirm their personal vocation to be stewards of creation, to thank God for the wonderful handiwork which he has entrusted to our care, and to implore his help for the protection of creation as well as his pardon for the sins committed against the world in which we live.”

“As Christians we wish to contribute to resolving the ecological crisis which humanity is presently experiencing. In doing so, we must first rediscover in our own rich spiritual patrimony the deepest motivations for our concern for the care of creation. We need always to keep in mind that, for believers in Jesus Christ, the Word of God who became man for our sake, “the life of the spirit is not dissociated from the body or from nature or from worldly realities, but lived in and with them, in communion with all that surrounds us” (Laudato Si’, 216). The ecological crisis thus summons us to a profound spiritual conversion: Christians are called to “an ecological conversion whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them” (ibid., 217). For “living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience” (ibid.)
Pope Francis, August 6, 2015

“The heavens declare your glory, O Lord, and the stars of the sky bring light to our darkness.
You spoke, and the earth burst forth in life, you saw that it was good.
You called forth creation, and enlivened every creature on land and sea.
You made human beings in your image, and set us over the whole world in all of its wonders.
You gave us share in your dominion, and called us “to till and to keep” this garden, the work of your hands.
This day we praise you for your manifold gifts.
May our daily care for your creation show reverence for your name,
and reveal your saving power in every creature under heaven.
We make this prayer in the name of Christ your son, in the unity of the Holy Spirit,
One God forever and ever. Amen.

God Saw It Was Good

Creation story, BL

Here’s Pope Francis’ commentary on todays reading from Genesis:

“And God saw that it was good” (Gen 1:25). God’s gaze, at the beginning of the Bible, rests lovingly on his creation. From habitable land to life-giving waters, from fruit-bearing trees to animals that share our common home, everything is dear in the eyes of God, who offers creation to men and women as a precious gift to be preserved.

Tragically, the human response to this gift has been marked by sin, selfishness and a greedy desire to possess and exploit. Egoism and self-interest have turned creation, a place of encounter and sharing, into an arena of competition and conflict. In this way, the environment itself is endangered: something good in God’s eyes has become something to be exploited in human hands. 

Deterioration has increased in recent decades: constant pollution, the continued use of fossil fuels, intensive agricultural exploitation and deforestation are causing global temperatures to rise above safe levels. The increase in the intensity and frequency of extreme weather phenomena and the desertification of the soil are causing immense hardship for the most vulnerable among us. Melting of glaciers, scarcity of water, neglect of water basins and the considerable presence of plastic and microplastics in the oceans are equally troubling, and testify to the urgent need for interventions that can no longer be postponed. 

We have caused a climate emergency that gravely threatens nature and life itself, including our own.

In effect, we have forgotten who we are: creatures made in the image of God (cf. Gen 1:27) and called to dwell as brothers and sisters in a common home. 

We were created not to be tyrants, but to be at the heart of a network of life made up of millions of species lovingly joined together for us by our Creator. 

Now is the time to rediscover our vocation as children of God, brothers and sisters, and stewards of creation. Now is the time to repent, to be converted and to return to our roots. We are beloved creatures of God, who in his goodness calls us to love life and live it in communion with the rest of creation.

Pope Francis, September 1, 2019

Where are the Leaders?


“ Our Sister Earth cries out, pleading that we take another course. Never have we so hurt and mistreated our common home as we have in the last two hundred years. Yet we are called to be instruments of God our Father, so that our planet might be what he desired when he created it and correspond with his plan for peace, beauty and fullness.

The problem is that we still lack the culture needed to confront this crisis. We lack leadership capable of striking out on new paths and meeting the needs of the present with concern for all and without prejudice towards coming generations. The establishment of a legal framework which can set clear boundaries and ensure the protection of ecosystems has become indispensable; otherwise, the new power structures based on the techno-economic paradigm may overwhelm not only our politics but also freedom and justice.

It is remarkable how weak international political responses have been. The failure of global summits on the environment make it plain that our politics are subject to technology and finance. There are too many special interests, and economic interests easily end up trumping the common good and manipulating information so that their own plans will not be affected. Any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented.”

Pope Francis, Laudato SI 54-55

Building a City

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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, desiring to be together, join in building 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” God says. 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, sees the city as a place favorable for 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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