“Are You The Wheat, Or Are You the Chaff? Got Me, I Grew Up In The City!” – Luke 3:10-18†

 

3^rd Sunday of Advent

Today’s Content:

 

• ·        Dan’s Deliberations, Discoveries, & Declarations
• ·        Quote of the Day
• ·        Today’s Gospel Reading
• ·        Gospel Reflection
• ·        Reflection Prayer  

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Dan’s Deliberations, Discoveries, & Declarations:

 

The history of the Christmas tree has many stories of origin, and has had quite of few adaptations to its usage throughout history.  In my research of the Catholic aspect to Christmas tree history and origin, I left no [xmas] “leaf” unturned.  I hope you enjoy.

 

“The Christmas Tree”

 

Despite many historians’ attempts to link the Christmas tree to an ancient pagan practice, it is actually “Christian” in origin.  Whoa, how is that fact for a baited hook to get you to read on?!

Although it is highly unlikely that the Christmas tree – – as we know it today – – was first used in the 8th Century, some people believe the idea for the tree was invented by St. Boniface at that time.   Legend holds that St. Boniface was the first to co-opt the “tree” tradition for Christianity in the 8th century.  He was attempting to convert the Druids who worshipped oak trees as the symbol of their idol.  He instead offered the balsam fir tree, using its triangular shape to describe the Trinity and the fact that the evergreen branches pointed to heaven, as a symbol of God.  These new “converts” then began worshiping the Balsam fir tree as a Christian symbol. 

There are also claims that the first proper Christmas tree was erected in Riga, Latvia (one of the Baltic States) in 1510.  Today, there is a plaque in the Town Hall Square, in Riga, that is engraved with the text “The First New Year’s Tree in Riga in 1510“.  It is believed that this tree was possibly decorated with paper flowers, and then burned during the New Year’s celebration. 

Another legend has Martin Luther as being credited with bringing the popularity of the Christmas tree to Germany.  Out on a winter evening one night, while composing a sermon, he was awed by the beauty of the stars.  When he returned home, he attempted to recreate the beauty for his family by putting candles on an evergreen tree in his home.

We do know with certainty that the Christmas tree goes back to medieval German mystery plays.  One of the most popular “mysteries” was the “Paradise play”, representing the creation of man, the sin of Adam and Eve, and their expulsion from Paradise.  It usually closed with the consoling promise of the coming of the Savior, and referencing to His Incarnation.  These plays were performed in the open, on the large town squares in front of churches, or, sometimes even inside the house of God.  The Garden of Eden was indicated by a fir tree with apples hung on the branches.  It represented both the “Tree of Life” and the “Tree of KNowledge of Good and Evil”, which stood in the center of Paradise:

“Out of the ground the LORD God made grow every tree that was 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” (Genesis 2:9).

When the pageant was performed in church, the “Paradeisbaum” (German for “Tree of Paradise”) was surrounded by lighted candles.  Inside a ring of lights surrounding the tree, the play was performed. 

In the 15th century, after the suppression of the “mystery plays” in the German churches, the symbolic object of the play, the tree itself, found its way into the homes of the faithful, and the Christmas tree then became a symbol of the “Tree of the Savior”.  During this same time, the custom of a “tree” in the home developed into decorating the “Paradise Tree”, already bearing apples, with small white wafers representing the Holy Eucharist.  These wafers were later replaced by little pieces of pastry cut in the shapes of stars, angels, hearts, flowers, and bells.  Finally, other cookies were introduced to this tradition, bearing the shapes of men, birds, roosters and other animals.

The first known documented use of the fir tree as a Christmas tree is found in a description written by a German traveler visiting the city of Strasbourg (in the Alsace region of France, but formerly part of Germany) in 1605.  In this description, he tells of trees being planted in rooms, and that they were ornamented with “roses of colored paper, apples, tinsel, sugar cubes, and cookies”.

Until the 17th century the “Christbaum” (as the tree is called in German, meaning “Christ tree”) had no lights.  The Christmas candles, generally used in medieval times, were placed on a Christmas “pyramid”, made of graduated wooden shelves.  As time went on, the tree replaced the pyramid in its function of representing Christ as the “Light of the World”.  The candles and glittering decorations were eventually transferred from the pyramid to the tree.  

In the 1700’s the Christmas tree custom had spread throughout northern Germany.  People began decorating the tree with candles that were lit on Christmas Eve, a practice still done today in many homes across Europe.  As the Christmas tree custom spread through Germany, the Roman Catholic Church eventually recognized the tradition in the early 1800’s.  It was introduced to Vienna in 1816, quickly spreading across Austria, and in 1840 to France by the duchesse d’Orleans.

German immigrants were most likely to have set up the first few Christmas trees in America, as early as 1710.   During the Revolutionary War, Hessian (German) soldiers were responsible for rapidly disseminating the practice throughout the entire US Eastern seaboard.  However, the Christmas tree did not become the principal symbol of Christmas in America, and was not used generally throughout American homes until late in the 19th century. 

In 1846, Queen Victoria and Prince Albert (who was actually German) were pictured in the London News standing with their children around a Christmas tree.  As a result of this picture, the popularity of Christmas trees soared both in England and America.  By 1920, the custom of having a Christmas tree was almost universal.

In the 19th and early 20th centuries, pioneer families who settled in areas where evergreen trees were scarce made Christmas trees out of bare branches, painting them green, or wrapping the branches with green paper or cloth.  Sometimes a “tree” would be made by drilling holes in a broomstick and inserting branches of cedar or juniper into it.  Often the only Christmas tree in the community would be in the Church or school.  In the absence of a Christmas tree, presents were often hung by ribbons from a decorated clothesline strung across the corner of a room.

While many Christmas trees are set up in the home around the first of December (or earlier!), and are in the dumpster by January 2, many Catholic families often delay decorating the tree until Christmas Eve, still today.  It is appropriate, and a popular custom, to delay lighting the tree and to put gifts under the tree until Christmas Eve when we celebrate the coming into the world of the infant Jesus Christ, the Light of the World.

On Christmas Eve, parents might adorn the tree after small children are asleep, so that the first sight of Christmas morning is the gloriously adorned tree.  Families with older children could even make the decorating of the tree a family affair.  Many families bless their Christmas trees.  A Blessing for the Christmas tree could be said on Christmas Eve or Christmas Day.

Through the use of the Christmas tree, we are reminded that our first parents (Adam & Eve) were not allowed to eat from one tree, and that Christ paid the great price for our redemption – – by hanging on a tree.  Being reminded that Christ is the “Light of the World” and that His light is everlasting, bringing joy and light into our dark world – – a blessing truly appropriate for this great Christian symbol of faith.  Here is a simple blessing for your Christmas tree:

“Holy Lord, we come with joy to celebrate the birth of your Son, who rescued us from the darkness of sin by making the cross a tree of life and light.  May this tree, arrayed in splendor, remind us of the life-giving cross of Christ, which we may always rejoice in the new life which shines in our hearts.  Lord God, may the presence of this tree remind us of your gift of everlasting life.  May its light keep us mindful of the light You brought into the world.  May the joy and peace of Christmas fill all our hearts.  We ask this through Christ our Lord.  Amen.”

Information obtained from the following sites:
http://www.wf-f.org/04-4-Traditions.html
http://www.christmastreehistory.net/christian
http://catholicexchange.com/the-history-of-the-christmas-tree/

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Quote of the Day:

 

“Let us submit ourselves to His guidance and sovereign direction; let us come to Him that He may forgive us, cleanse us, change us, guide us, and save us.  This is the true life of saints.” ~ Blessed John Henry Newman, “Life’s Purpose”, Pauline Books & Media

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Today’s reflection: John the Baptist teaches the path of repentance and announces Christ.  Did you hear what I heard?

 

(NAB Luke 3:10-18) ¹⁰ And the crowds asked him [John the Baptist], “What then should we do?”  ¹¹ He said to them in reply, “Whoever has two tunics should share with the person who has none.  And whoever has food should do likewise.”  ¹² Even tax collectors came to be baptized and they said to him, “Teacher, what should we do?”  ¹³ He answered them, “Stop collecting more than what is prescribed.”  ¹⁴ Soldiers also asked him, “And what is it that we should do?”  He told them, “Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.”  ¹⁵ Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.  ¹⁶ John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming.  I am not worthy to loosen the thongs of his sandals.  He will baptize you with the Holy Spirit and fire.  ¹⁷ His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”  ¹⁸ Exhorting them in many other ways, he preached good news to the people.

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Gospel Reflection:

 

This Sunday’s Gospel continues last week’s focus on John the Baptist and his role in preparing “the way” for Christ.  Recall last week’s reading describing John’s appearance in the desert and establishing his connection with the prophetic tradition of Israel.  If we were to read Luke’s Gospel continuously, we would learn about John the Baptist challenging the crowds who came to him, and John’s calling upon them to show evidence of their repentance.  

With this in mind, I am starting with a few verses prior to this week’s reading (and also situated between last Sunday’s Gospel and this Sunday’s, Luke 3:7-9).  In this way, I would like to describe to you the three types of preaching by John the Baptist: (1) eschatological, (2) ethical, and (3) messianic.  An eschatological preaching (1) concerns the human soul (the person) in its relation to His death, judgment, and destinies – – either heaven or hell.  John the Baptist urges the crowds present around him – – getting their feet wet in the faith (and maybe their entire bodies as well) – – to reform their lives in view of the coming “wrath” expected with the appearance and coming of the Lord:

“He said to the crowds who came out to be baptized by him, “You brood of vipers!  Who warned you to flee from the coming wrath?  Even now the ax lies at the root of the trees.  Therefore every tree that does not produce good fruit will be cut down and thrown into the fire” (Luke 3:7,9).

John tells his listeners that they cannot rely on their lineage as Israelites.  Why (?): because true, authentic “children of Abraham can be raised up from stones” (Luke 3:8).  Rather, repentance must be observable in one’s actions.  So, the crowds, probably now frightened by his words, ask John the Baptist:

“What then should we do?” (Luke 3:10)

Hmm, I wonder how often I ask this same question: What am I to do Lord?  I know the answer, and sadly, I don’t like my answer.  Forgive me Lord, please!!  I will try to do better in the future with your help.  Amen.

John answers the crowds by drawing attention to, and preaching on, concrete ethical standards (2) (principles of correct moral conduct) for reforming their social behavior:

He said to them in reply, ‘Whoever has two tunics should share with the person who has none.  And whoever has food should do likewise.’  Even tax collectors came to be baptized and they said to him, ‘Teacher, what should we do?’  He answered them, ‘Stop collecting more than what is prescribed.’  Soldiers also asked him, ‘And what is it that we should do?’  He told them, ‘Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages’” (Luke 3:11–14).

Interestingly, Luke mentions in particular two groups of people who came to John the Baptist for spiritual advice: tax collectors and Roman (some even Jewish) soldiers.  Both groups were regarded as “dangerous” by the Jewish authorities – – and society as whole.  They were treated as outcasts among both the Jews and the Romans.

John, in his instructions, is saying we must do six seemingly simple, but rather complex, things in order to have a true conversion of heart, body, and soul:

• ·        SHARE what we have with others: wealth and food;
• ·        STOP  doing wrong: don’t cheat, extort, or make false accusations;
• ·        BE SATISFIED with what you have; 
• ·        BE CHARITABLE;
• ·        BE JUST; and,
• ·        BE HONEST.

John does NOT tell them to adopt his desert way of life. He does NOT tell them to make sacrificial offerings or wear sackcloth and ashes.  John the Baptist doesn’t try to purposely upset the existing social order.  However, John DOES call for a real concern for a person’s “neighbor”.

The concern for justice is a hallmark of Luke’s Gospel and for John the Baptist.  John tells the soldiers to make no false arrests, to be content with their pay, not to take bribes, and not to bully anyone.  When talking to the tax collector, he knew that they were outcasts among the Jewish people, though Jewish themselves.  John knew they were detested as “traitors” by the Jewish people and as nothing more than “robbers” approved by the Roman Government.  As for as the Roman government was concerned, if the tax collectors wanted to collect a little bit more than the government required, that was fine with them.  They could keep the extra money for themselves; all the Roman government was concerned about was getting their tax money!!  

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John obviously knew how to get his message across to these groups of people.  Through his divinely-inspired words – – and witness – – to God the Father and to others around him:

“The people were filled with expectation, and all were asking in their hearts whether John might be the Messiah” (Luke 3:15).

The people recognized John as an extraordinary man of God and a prophet for their times.  John broke the prophetic silence of the previous centuries when he began to speak the “Word” of God.  His message was similar to the message from the earlier Jewish prophets who scolded the people of God for their unfaithfulness and who cried out BOLDLY to awaken true repentance within them.  

John proclaims his water baptism of his followers to be clearly in immediate preparation for the coming of the actual, true Messiah.  John the Baptist knows his place and role in God’s plan of salvation.  He announces to the crowds his messianic preaching (3) (relating to the Messiah instituting of the promised golden age of peace, truth, and happiness), the coming of the “ONE” mightier than he:

John answered them all, saying, ‘I am baptizing you with water, but one mightier than I is coming.  I am not worthy to loosen the thongs of his sandals.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.’  Exhorting them in many other ways, he preached good news to the people” (Luke 3:16–18).

When John the Baptist talks about someone coming who is “mightier and more powerful than he”, John is ultimately speaking NOT of the “earthly” Jesus (though he may not have realized this fact), but the Risen Christ, who baptizes us with the Holy Spirit in a very personal and intimate way.  When John says “He [the Messiah] will baptize you with the Holy Spirit and fire” (Luke 3:16), he is contrasting his prophetic baptism – – just with water – – to Jesus’ additional messianic baptizing with both the Holy Spirit and with the Holy Spirit’s “refining fire”.   When this Gospel was written decades after the Pentecost event, the early Christian community’s point of view understood,  “the Holy Spirit and fire” to be seen in light of the “fire symbolism” found in the “pouring out of the Holy Spirit” at Pentecost:

“When the time for Pentecost was fulfilled, they were all in one place together.  And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were.  Then there appeared to them tongues as of fire, which parted and came to rest on each one of them.  And they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim” (Acts 2:1–4).

Jesus’ “baptism with the Holy Spirit and fire” fulfilled John’s “water baptism” mission on earth.  Jesus’ baptism will also be accomplished by an “immersion”, an immersion of the repentant in water, and in the cleansing power of the Spirit of God.  There will also be an immersion the unrepentant in the destroying power of God’s wrath and judgment of them!! 

John’s preaching of the “Holy Spirit and fire” is revealed in, and related to, the purifying and refining characteristics found in Jewish Scripture (our Old Testament):  First, from Ezekiel – –

“I will sprinkle clean water over you to make you clean; from all your impurities and from all your idols I will cleanse you.  I will give you a new heart, and a new spirit I will put within you.  I will remove the heart of stone from your flesh and give you a heart of flesh.  I will put my spirit within you so that you walk in my statutes, observe my ordinances, and keep them” (Ezekiel 36:25–27);

Now, from Malachi – –

“Who can endure the day of His coming?  Who can stand firm when He appears?  For He will be like a refiner’s fire, like fullers’ lye.  He will sit refining and purifying silver, and He will purify the Levites, Refining them like gold or silver, that they may bring offerings to the LORD in righteousness” (Malachi 3:2–3).

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John the Baptist goes on to describe the actions of the coming Messiah Savior in terms this “well entrenched urban city” boy just cannot understand:

“His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire” (Luke 3:17).

I am pretty certain I know what wheat is, but a “winnowing fan” (?), “threshing floor” (?), and “chaff” (?) – – what the heck are these??!!  I definitely had to  research these items, and the why and how they are related to the actions of the coming Messiah Savior.

A “winnowing fan” was a forklike shovel with which the “threshed” (separated) wheat was thrown into the air.  The wheat kernels fell to the ground – – to the “threshing floor” to be picked up later – – while the light “chaff” (the dry covering bracts [modified leafs] of grains being separated by the process of threshing) were “blown off” by the wind, gathered later, and then burned in a nearby fire.

“Fire” in Old Testament times was associated with God and with His purifying action in the world, His cleansing actions in the lives of His people.  God sometimes manifested His presence by use of fire, such as in the example in the story of the “burning bush” which was not consumed when God spoke to Moses:

“The angel of the LORD appeared to him as fire flaming out of a bush.  When he looked, although the bush was on fire, it was not being consumed” (Exodus 3:2). 

John, in describing the procedure by which a farmer separates wheat and chaff, is using the image as a comparison for what will happen to the “good” and the “bad” in this world by God when He returns with His judgmental and saving actions in the person of the RISEN CHRIST!

In the New Testament, the image of fire is also used with regard to the Holy Spirit, who comes to cleanse us from sin and to make us holy:

 “Then there appeared to them tongues as of fire, which parted and came to rest on each one of them” (Acts 2:3).

God’s fire purifies and refines.  This refining purification, through baptism, confirmation, and the Sacrament of Reconciliation, also increases our desire for holiness and for the joy of meeting the Lord when He comes again.  Our baptism in Jesus Christ by water and the Holy Spirit results in a “new birth” and entry into God’s kingdom as His beloved sons and daughters:

“Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit” (John 3:5). 

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John the Baptist ends his preaching in today’s Gospel with a message of hope:

“Exhorting them in many other ways, he preached good news to the people” (Luke 3:18)

For me, God’s “Word” ALWAYS offers hope, even in the most dismal of circumstances characters in the bible seem to get into.  After all, they enter those bad circumstances, usually, not because of God Himself, but because of them turning their backs on Him!!  God was (and is) always with them, even in the BAD times; they just did not believe in his “word”, nor could they realize His presence!  So, read the Bible, re-read the Bible with YOU as the character in these stories, and then re-re-read the Bible so that you realize that the 73 books which make up this great “Bible” (in the Catholic edition) are truly “instructions” on how to live as a Catholic Christian and an honorable son or daughter of God in the world!!

The third Sunday of Advent is also called “Gaudete Sunday”.  “Gaudete”, a Latin word – – meaning “rejoice”, with its form being a “command” – – is another way of exhorting hope.  This command to rejoice is taken from the entrance antiphon for Sunday’s Mass, which is also echoed in today’s second reading from the Paul’s letter to the Philippians:

“Rejoice in the Lord always.  I shall say it again: rejoice!  Your kindness should be known to all.  The Lord is near.  Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God” (Philippians 4:4-6).

The Catholic Church obeys this command by lighting a pink candle instead of another purple one already on the Advent wreath.  In doing so, it is a reminder that the Advent season is a “Season of JOY” and “Re-Joy-Sing” [rejoicing] because our salvation is truly already at hand.

John the Baptist’s message of “good news” inspired many to believe God was about to do extraordinary things in their midst.  John the Baptist’s task – – his mission – – was simply to awaken the interest of his people to God’s “Word”, unsettle them from their complacency, and arouse in them enough “good will” to recognize and receive the Messiah when He appearance on the scene.

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Today, Luke is continuing to set up two important themes of his Gospel message: (1) the Christian faith is expressed in one’s actions, and (2) the call to salvation is extended to everyone, Jews and Gentiles alike.

John the Baptist knows his place and role in God’s redemptive plan of salvation.  John’s teaching to the crowd suggests that each person has a role to play in God’s salvation.  He is encouraging them to follow his model of faith and hope in their own personal life’s positions and status.  It is our personal, human cooperation in His divine plans that is THE great mystery of God’s initiative to empower and to encourage each of us to participate – – through our believing and rejoicing – – in His plan.

John the Baptist basically called the people to turn back to God and to walk in His way of love and righteousness.  Whenever the Gospel is proclaimed it has the power to awaken the faith in people, and to change their lives for good.  John’s baptism was for repentance; a turning away from sin and taking on a new way of life according to God’s “Word”.  

Hmm, my life has its own temptations, and its own opportunities to take advantage of others, using them for my own personal gain.  Does yours?  As I prepare for the coming of Jesus Christ at Christmas, I will consider my own life situation, my own temperament, and my own personality in heeding John the Baptist’s words from today’s reading.  I believe I may need to make some adjustments.  How ‘bout you?

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The theme of the season for Advent is sometimes described as “a period of waiting for the birth of Jesus Christ”.  However, today’s Gospel reading suggests something much different.  John the Baptist did not tell the crowds to wait for the Messiah.  Instead, he told them to prepare for the Messiah through acts of repentance.  If Advent is a time of waiting, it is not the “sitting in waiting room or office lobby” kind of waiting.  It is a busy time of preparation, more like the waiting we might do when “preparing for dinner guests”.  Our challenge as Catholic Christians is NOT to make this season a frantic, disordered, and/or apathetic time, but rather a time of “joyful anticipation”, making ready for God who comes to dwell among (and in) us, changing our lives with His gift (grace) of redemptive salvation.

Think about the preparations you are making during this season of Advent period.  Reflect on these activities, not only on what you are doing but WHY you are “choosing” to do these things.  Remember, Advent is a time for making ourselves ready to receive Jesus Christ – – anew and more – – in our personal lives.  Could you make some changes in your Advent activities so that you are MORE prepared to celebrate the gift of salvation at Christmas?  Hmm, I think I can for sure.  Pray that you, and your family and friends, will be able to live the “spirit” of Advent as it should be, and not as a secular time of the year.  Heck, why not sing an Advent song, such as “O Come, O Come Emmanuel” as you light the third candle on your Advent wreath this evening at dinner.  I will, and I’ll possibly report on the interesting looks I receive from my family members who ALL say I have a voice made for paper!!

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Reflection Prayer: 

“An Advent Prayer”

 

“Father of our Lord Jesus Christ, ever faithful to your promises and ever close to your Church: the earth rejoices in hope of the Savior’s coming and looks forward with longing to His return at the end of time.  Prepare our hearts and remove the sadness that hinders us from feeling the joy and hope which His presence will bestow, for he is Lord for ever and ever.  Amen.”

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“Let’s Have Some ‘Passion’!” – (Matthew 27:11-54 – – shorter form)†

 

“Palm Sunday”

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Today’s Content:

• Dan’s Deliberations, Discoveries, & Declarations
• Today in Catholic History
• Quote or Joke of the Day
• Today’s Gospel Reading
• Reflection on Today’s Gospel
• New Translation of the Mass
• A Franciscan’s Saint of the Day
• Franciscan Formation Reflection
• Reflection on part of  the SFO Rule

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Dan’s Deliberations, Discoveries, & Declarations:

WARNING:  Today’s reflection about Jesus’ Scourging and Crucifixion is very graphic.  My reflection today may be too graphic in detail for the faint of heart, or those with “weak stomachs.”

I purposely did not hold back on what truly happened to Jesus from a physiological (physical) and psychological viewpoint.  In doing so, hopefully you may gain a greater insight into what our Lord Jesus Christ did FOR US!

Please let me know your thoughts after reading this recognizably long reflection.

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Here is an easy way to make crosses from the palms you will receive at Mass today.  Go to this website for easy step-by step directions, with illustrations:

http://midsouthdiocese.wordpress.com/2010/03/21/can-you-make-a-palm-leaf-cross/

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Today in Catholic History:

†   617 – Death of Donnán of Eigg, Celtic Christian martyr, patron saint of Eigg
†   858 – Death of Benedict III, Italian Pope (855-58)
†   1272 – Death of Zita/Cita, Italian maid/saint, at about 59 years of age
†   1492 – Spain and Christopher Columbus (a third order Franciscan) sign a contract for him to sail to Asia to get
spices.
†   1573 – Birth of Maximilian I, duke/ruler of Bayern (Catholic League)
†   1865 – Birth of Ursula Julia Ledochowska, Polish-Austrian Catholic saint (d. 1939)
†   1969 – Sirhan Sirhan is convicted of assassinating Robert F. Kennedy (a Roman Catholic).
†   1970 – Death of Sergei U S Aleksi,patriarch of Russian-Orthodox church, at age 92
†   Feasts/Memorials: Pope Anicetus (died 166); Saint Stephen Harding (d. 1134), Simeon Barsabae and companions

(From the “On This Day” Blog Site
otday.wordpress.com &/OR
“Today in Catholic History”
http://www.historyorb.com)

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Quote or Joke of the Day:

 

 

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Today’s reflection is about Jesus’ crucifixion, and His body being placed in the tomb.

 (NAB Matthew 27:11-54 –short form) ¹¹ Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?”  Jesus said, “You say so.”  ¹²And when he was accused by the chief priests and elders, he made no answer.  ¹³ Then Pilate said to him, “Do you not hear how many things they are testifying against you?”  ¹⁴ But he did not answer him one word, so that the governor was greatly amazed.  ¹⁵ Now on the occasion of the feast the governor was accustomed to release to the crowd one
prisoner whom they wished.  ¹⁶ And at that time they had a notorious prisoner called (Jesus) Barabbas.  ¹⁷ So when they had assembled, Pilate said to them, “Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?”  ¹⁸ For he knew that it was out of envy that they had handed him over.  ¹⁹ While he was still seated on the bench, his wife sent him a message, “Have nothing to do with that righteous man. I suffered much in a dream today because of him.”  ²⁰ The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus.  ²¹ The governor said to them in reply, “Which of the two do you want me to release to you?” They answered, “Barabbas!”  ²² Pilate said to them, “Then what shall I do with Jesus called Messiah?” They all said, “Let him be crucified!”  ²³ But he said, “Why? What evil has he done?”  They only shouted the louder, “Let him be crucified!”  ²⁴ When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.”  ²⁵ And the whole people said in reply, “His blood be upon us and upon our children.”  ²⁶ Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified.  ²⁷ Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him.  ²⁸ They stripped off his clothes and threw a scarlet military cloak about him.  ²⁹ Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand.  And kneeling before him, they mocked him, saying, “Hail, King of the Jews!”  ³⁰ They spat upon him and took the reed and kept striking him on the head.  ³¹ And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.  ³² As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.  ³³ And when they came to a place called Golgotha (which means Place of the Skull), ³⁴ they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink.  ³⁵ After they had crucified him, they divided his garments by casting lots; ³⁶ then they sat down and kept watch over him there.  ³⁷ And they placed over his head the written charge against him: This is Jesus, the King of the Jews.  ³⁸ Two revolutionaries were crucified with him, one on his right and the other on his left.  ³⁹ Those passing by reviled him, shaking their heads ⁴⁰ and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, (and) come down from the cross!”  ⁴¹ Likewise the chief priests with the scribes and elders mocked him and said, ⁴² “He saved others; he cannot save himself.  So he is the king of Israel! Let him come down from the cross now, and we will believe in him.  ⁴³ He trusted in God; let him deliver him now if he wants him. For he said, ‘I am the Son of God.'”  ⁴⁴ The revolutionaries who were crucified with him also kept abusing him in the same way.  ⁴⁵ From noon onward, darkness came over the whole land until three in the afternoon.  ⁴⁶ And about three o’clock Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”  ⁴⁷ Some of the bystanders who heard it said, “This one is calling for Elijah.”  ⁴⁸ Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a
reed, gave it to him to drink.  ⁴⁹ But the rest said, “Wait, let us see if Elijah comes to save him.”  ⁵⁰ But Jesus cried out again in a loud voice, and gave up his spirit.  ⁵¹ And behold, the veil of the sanctuary was torn in two from top to bottom.  The earth quaked, rocks were split, ⁵² tombs were opened, and the bodies of many saints who had fallen asleep were raised.  ⁵³ And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.  ⁵⁴ The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, “Truly, this was the Son of God!”

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Today is the beginning of Holy Week, the days during which we journey with Jesus on His “way of the cross” in anticipation of His Resurrection on the morning we know as Easter.  Today’s liturgy begins with a procession with palms to remind us of Jesus’ triumphant entrance into Jerusalem.

Palm, or Passion, Sunday begins the most sacred week of the Catholic Church year – – Holy Week.  During these days, we prepare ourselves for Easter by prayerful reflection upon the events of Jesus’ Passion and death.  To help you prepare, why don’t you place a crucifix next to your television, on the kitchen table, or by the front door for this week.  Use it as reminder of the redemption and salvation Jesus Christ won for us through His death and Resurrection.  Use the crucifix also as a reminder and focal point for special prayers during Holy Week.

The events of Jesus’ Passion are proclaimed in their entirety in today’s Liturgy of the Word (at Mass).  These events will be proclaimed again, in the gospel reading, when we celebrate the liturgies of the Triduum – – Holy Thursday’s Mass of the Lord’s Supper, the Good Friday of the Lord’s Passion, and the Easter Vigil (There is no Mass on Holy Saturday).

In communities that celebrate the Sacraments of Initiation (RCIA) with catechumens (Our parish has three catechumens this year), these liturgies of the Triduum take on special importance because they invite the catechumens and the community to enter together into the central mysteries of our faith.  These special days are indeed profound and holy ones in the Catholic Church.  In Cycle A of the Liturgical reading rotation, we read of the Passion of Jesus as found in the Gospel of Matthew on Palm Sunday, often called Passion Sunday.  On Good Friday, we will read the Passion of Jesus from the Gospel of John instead of Matthew.  The story of Jesus’ Passion and death in Matthew’s Gospel focuses particularly on the obedience of Jesus to the will of His Father: God, instead of the actual event particulars.

I have elected to write my reflection on the shorter form of the Gospel reading for this reflection.  Even at dealing with “only” 44 verses instead of two chapters, please be prepared to sit and drink some coffee or another favorite beverage, and enjoy God’s word.  You may even wish to break this reflection up over a couple of days.

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Not specifically covered in my reflection will be the happenings of Jesus sending His disciples to prepare for Passover, and His indication (in the Garden) that the events to come are the will of God the Father “He said, ‘Go into the city to a certain man and tell him, The teacher says, My appointed time draws near; in your house I shall celebrate the Passover with my disciples.‘” (Matthew 26:18).

In Jesus’ prayer in the garden of Gethsemane, He prays three times to God the Father to take away His “cup of suffering”.  Yet, each time, He concludes by affirming His obedience to the Father’s will (Matthew 26:39-44).

“He advanced a little and fell prostrate in prayer, saying, ‘My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.’  When he returned to his disciples he found them asleep. He said to Peter, ‘So you could not keep watch with me for one hour?  Watch and pray that you may not undergo the test.  The spirit is willing, but the flesh is weak.’  Withdrawing a second time, he prayed again, ‘My Father, if it is not possible that this cup pass without my drinking it, your will be done!’  Then he returned once more and found them asleep, for they could not keep their eyes open.  He left them and withdrew again and prayed a third time, saying the same thing again.” (Matthew 26:39-44)

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Another theme of Matthew’s Gospel is to show Jesus as the fulfillment of Holy Scripture.  Throughout the Passion narrative, Matthew cites, hints, refers to, and alludes to Old Testament Scripture in order to show the events of Jesus’ Passion and death are in line with all that was prophesied of the “Messiah”.  Matthew is stressing the fact that if the events of Jesus’ Passion story were foretold and fulfulled, then God must be in control.  In addition, Matthew is particularly concerned that his readers do not miss the fact that Jesus IS the “Suffering Servant” of the Old Testament.

Jesus acts in obedience to God the Father – – even in death – – so OUR sins may be forgiven.  Matthew makes this clear in the story of the Lord’s Supper.  As Jesus blesses the cup, he says:

“. . . for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.” (Matthew 26:28)

The evangelist places the responsibility for Jesus’ death on the “Sanhedrin”, the “chief priests and elders” (Pharisees, Sadducees, and Scribes) who were responsible for the Temple.  However, the enmity, hostility, and malice that these Jewish “leaders”, along with the Jewish “mob”, displayed toward Jesus should not be interpreted in a way that blames the Jewish nation (or people as a whole) for Jesus’ death.

Throughout Matthew’s Gospel, the Passion narrative reflects the tension that probably existed between Matthew’s early Christian Catholic community and their Jewish contemporaries.  At the Second Vatican Council, the Council Fathers made clear that all sinners share responsibility for the suffering and death of Jesus and that it’s wrong to place blame for Jesus’ Passion on the Jewish contemporaries of Jesus, or on the Jewish people today.

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My reflection starts with Jesus before the governor who is questioning Him:

“Are you the king of the Jews?” (Matthew 27:11)

 “King of the Jews” was a title used [of Jesus] only by the Gentiles.  Matthew used this title only several times, and always as coming from a Gentile:

 “Where is the newborn king of the Jews?  We saw his star at its rising and have come to do him homage.” (Matthew 2:2);

And,

“Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, ‘Hail, King of the Jews!’   And they placed over his head the written charge against him: This is Jesus, the King of the Jews.”  (Matthew
27:29, 37)

I believe Matthew is equating this title with the more accepted Jewish title of “Messiah”.  In the following verses, Matthew changed “king of the Jews” found in Mark’s Gospel (Mk 15:9, 12) to “(Jesus) called Messiah”:

“’Where is the newborn king of the Jews?  We saw his star at its rising and have come to do him homage.’  Assembling all the  chief priests and the scribes of the people, he inquired of them where the Messiah was to be born.” (Matthew 2:2, 4);

 And,

“So when they had assembled, Pilate said to them, ‘Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?’   Pilate said to them, ‘Then what shall I do with Jesus called Messiah?’  They all said, ‘Let him be crucified!’” (Matthew 27:17, 22)

The normal political nuance, association, and implication of either title (King or Messiah) would be of concern to the Roman governor who did not want dissention and uprising among the Jewish population, or for anyone to be claimed as a “king” from a group of people ruled over by the Romans.

Jesus’ answer, “You say so” (verse 11) is unique to only Matthew’s Gospel.  Jesus’ response is not a total “yes” to the governor’s question.  It is, at best, a half-affirmative response.  The emphasis on Pilate’s question is placed on the pronoun “You”.  The answer implies Jesus’ statement would not have been made if the question had not been asked.  I believe, Jesus does not answer the question completely, because His kingship is something Pontius Pilate could not understand it to be, even if He did answer the question in a total and full affirmative response: YES I AM.

Jesus, a man of great faith, preaching, and charisma, could verbally destroy the accusations against Him with little effort.  Yet He chooses to remain quiet; to allow God’s plan of salvation to take place, even when ordered to speak:

“The high priest rose and addressed him, ‘Have you no answer?  What are these men testifying against you?’”  But Jesus was silent.  Then the high priest said to him, ‘I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.’” (Matthew 26:62-63).

As in the trial before the Sanhedrin, Jesus’ silence may be meant to recall what was written in the Book of Isaiah:

“Though he was harshly treated, he submitted and opened not his mouth; like a lamb led to the slaughter or a sheep before the shearers; he was silent and opened not his mouth.” (Isaiah 53:7).

The governor’s being “greatly amazed” is an allusion to another verse of Isaiah:

“Even as many were amazed at him— so marred was his look beyond that of man, and his appearance beyond that of mortals– so shall he startle many nations, because of him kings shall stand speechless; For those who have not been told shall see, those who have not heard shall ponder it.” (Isaiah 52:14-15).

The choice that Pontius Pilate offers the crowd, Barabbas or Jesus, is believed to be a standard practice agreed upon between the Roman government and Jewish nation; a custom of releasing one prisoner, chosen by the crowd, at the time of Passover.  Matthew denotes that this release is done at the time of “the feast”:

“Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished.” (Matthew 27:15).

The custom of releasing a prisoner is also mentioned in Mark 15:6 and John 18:39, but not in Luke.  Your bible may have the following Lucan verse:

“He was obliged to release one prisoner for them at the festival.” (Luke 23:17)

However, it is not part of the original text of Luke and is not found in many early and important Greek manuscripts.

Outside of the Gospels, there is no direct evidence or confirmation of this practice of releasing a prisoner.  Per NAB footnotes, scholars are divided in their judgment of the historical reliability of the claim that there was such a practice.

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There was another Jesus at this event: “[Jesus] Barabbas”?!  Jesus was a common Jewish name then, and still is now within the Mexican culture.  The Hebrew name Joshua (Greek Iesous) is a first century translation for the name Jesus, meaning “Yahweh helps”, and was interpreted as “Yahweh saves.”

“[Jesus] Barabbas” is found in only a few texts, although its absence in most all other writings can be explained as an omission of the word “Jesus” for reasons of reverence to the name, the person, and the God who is instantly imaged in saying the name.

Two little trivia’s of fact: The name [Jesus] is bracketed in today’s reading because of its uncertain textual proof in relation to Barabbas.  The Aramaic name “Barabbas” means “son of the father”.  How ironic was Pilate’s choice which was offered: Barabbas (son of the father) and Jesus (Son of God), the “true” son of the Father.  I wonder; was the distinction and meaning in the names known to Matthew’s first century Christian Catholics?

Have you ever wondered why “envy” was such a deadly and reviled sin in the Catholic Church?  Here is a great example as to why.  Out of envy, Pharisees, Sadducees, and Scribes sought out evidence and conspirators against Jesus, solely due to His status within the Jewish community.  They found and paid Judas Iscariot to hand Him over:

“Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them.” (Mark 14:10).

Verse 16 through 18 of today’s reading is also a prime example of the tendency, found in all the Gospels, to present Pontius Pilate in a somewhat favorable light.  It also emphasized the hostility of the Jewish authorities which eventually poured out to the people caught up in a type of “mob mentality”.

Jesus had friends in high places, even in the governor’s mansion.  Jesus’ innocence was declared by a Gentile woman: the governor’s wife.  She told her husband what was related to her “in a dream”.  If you remember from Matthew’s infancy narrative, dreams were a means of divine communication:

“Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary your wife into your home.  For it is through the holy Spirit that this child has been conceived in her.’” (Matthew 1:20);

And,

And having been warned in a dream not to return to Herod, they departed for their country by another way.  When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child and his mother, flee to Egypt, and stay there until I tell you.  Herod is going to search for the child to destroy him.  When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt.  But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go back there.   Because he had been warned in a dream, he departed for the region of Galilee.” (Matthew 2:12, 13, 19, 22).

Even the governor, Pontius Pilate, believed that Jesus would have been the most appropriate prisoner to be released.  Jesus, by far, would also have been the safest for Him in a political way as well.  Barabbas was a well-known instigator of public actions against the Roman Government; something Pontius Pilate did not want to happen.  It is also an event (unrest and riot) Pilate did not want higher ups in Rome to get “wind” of, as it would be dangerous for him personally and politically.

With a “crowd mentality” well established and riled-up, the Temple leaders persuaded the crowd to start yelling “Let him be crucified”!  The crowds, incited by the chief priests and elders demanded that Jesus Christ be executed by crucifixion, – – the most horrible form of capital punishment, – – and reserved only for the fewest of dangerous criminals.

Marks parallel verse from his Gospel is in the active case, making Pontius Pilate more implicated in the decision to crucify Jesus’:

“Crucify him” (Mark 15:3).

Matthew changed His verse to the passive case in order to emphasize the responsibility of the crowds in the decision:

“They all said, ‘Let him be crucified!’” (Matthew 27:22)

Again, only found in Matthew’s Gospel the following verse appears:

“… [Pilate] took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood.” (Matthew 27:24)

This verse reminds me of the following from Deuteronomy:

“If the corpse of a slain man is found lying in the open on the land which the LORD, your God, is giving you to occupy, and it is not known who killed him, your elders and judges shall go out and measure the distances to the cities that are in the neighborhood of the corpse.  When it is established which city is nearest the corpse, the elders of that city shall take a heifer that has never been put to work as a draft animal under a yoke, and bringing it down to a wadi with an ever flowing stream at a place that has not been plowed or sown, they shall cut the heifer’s throat there in the wadi.  The priests, the descendants of Levi, shall also be present, for the LORD, your God, has chosen them to minister to him and to give blessings in his name, and every case of dispute or violence must be settled by their decision.  Then all the elders of that city nearest the corpse shall wash their hands over the heifer whose throat was cut in the wadi, and shall declare, ‘Our hands did not shed this blood, and our eyes did not see the deed.  Absolve, O LORD, your people Israel, whom you have ransomed, and let not the guilt of shedding innocent blood remain in the midst of your people Israel.’  Thus they shall be absolved from the guilt of bloodshed.” (Deuteronomy 21:1-8).

Hand washing was prescribed in the case of a murder when the killer was unknown.  The “elders” of the city nearest to where the corpse (the dead body) wash their hands, declaring, “Our hands did not shed this blood.”

Pontius Pilate goes further in saying, “look to it yourselves”.

“I have sinned in betraying innocent blood.’ They said, ‘What is that to us? Look to it
yourself.’” (Matthew 27:4).

The crowd, “the whole people”, the entire people (Greek “laos”) of Israel say:

“His blood be upon us and upon our children.” (Matthew 27:25)

In this verse (Mt 27:25), Matthew is referring to the Old Testament prophesy from Jeremiah:

“But mark well: if you put me to death, it is innocent blood you bring on yourselves, on this city and its citizens.  For in truth it was the LORD who sent me to you, to speak all these things for you to hear.” (Jeremiah 26:15).

The responsibility for Jesus’ death was accepted by the Jewish leadership and nation, God’s special possession, God’s own people, and they thereby lose that singular high privilege:

“Therefore, if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine.” (Exodus 19:5);

“On that day I will respond, says the LORD; I will respond to the heavens, and they shall respond to the earth” (Hosea 2:23);

And,

“Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.” (Matthew 21:43).

The “people that will produce its fruit” are the “believing” Israelites and Gentiles, the church of Jesus.

When Mark’s Gospel was written in the late first century, there still was a controversy between Matthew’s Catholic (universal) church and the Pharisees Judaism about which “faith” group was the “true” people of God.  For me, this is overtly and obviously reflected in Matthew’s writings.

As the Second Vatican Council had pointed out, guilt for Jesus’ death is not attributable to all the Jews of Jesus’ time, or to any Jews of later times.

“True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today.  Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures.  All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ.” (Pope Paul VI, Second Vatican Council, Nostra Aetate, 10/28/1965)

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Crucifixion is a horrible and humiliating way to die.  To start with, Pontius Pilate “had Jesus scourged”! Scourging is an act which usually prefaced the crucifixion itself.  Scourging is the first act of public humiliation and pain for the condemned prisoner. Matthew does not go into detail about Jesus’ actual scourging, yet we can all imagine the violence, humiliation, and misery that Jesus went thought, so far, – –  for US!!  He was tied to a tree or pillar in public view, stripped of His clothes, forced to be naked, without any protection or humility before all on-lookers and revelers of that Jewish/Gentile society.  He was struck up to 39 times (Roman law forbade more) with devices like wooden and leather rods, and the
infamous  “Cat of nine tails”, a mace type of whip made of multiple leather strands.  At the end of these strands of leather was a bent piece of metal.

With each strike of this tool of “pain and destruction”, the metal pieces would imbed into the skin and muscle of Jesus Christ, only to then be yanked out of His body, taking chunks of flesh and muscle with each pull.  No part of His body was spared: head, torso, arms, legs, buttocks, face, and genitalia were all affected!  I imagine that Jesus literally looked like raw hamburger after His scourging – – His beating!

After the scourging, Jesus was taken into the inner depths of “the praetorium”: the residence of the Roman governor.  In reality, Pontius Pilate’s usual place of residence was at “Caesarea Maritima” on the Mediterranean coast.  As the local “governor”, he went to Jerusalem during the great Jewish feasts, as the Roman representative.  Whenever there was an influx of Jewish pilgrims in Jerusalem, there was always an inherent increase in the danger of nationalistic riots from the Jewish populace and other instigators.

More trivia: It is disputed among scholars whether the praetorium in Jerusalem was, in reality, the old palace of Herod located in the west of the city proper, or the fortress of Antonia northwest of the temple area.

Verse 27 relates that the “whole cohort” was present “around Him” in the praetorium.  That is a lot of people, considering a cohort was normally six hundred Roman soldiers.

A humiliating act, though not a public humiliation this time, was the forceful tearing away of Jesus’ clothes, His stripping.  Jesus was forced to first stand among His tormentors naked again – – with NO protection again; then to have a “Scarlet military cloak” thrown about Him, most certainly with great force in the process.  Jesus was truly “manhandled” by these strong and innately violent men.

The color of the “military cloak” is reported for a purpose.  Royal purple was significant in this era:

“They clothed him in purple and, weaving a crown of thorns, placed it on him.” (Mark 15:17);

And,

“And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak.” (John 19:2).

Purple cloth was expensive and hard to acquire.  The color purple (not the movie) was reserved for nobility in the society.

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Being spit on is gross!  Picture being “Spat upon” by 600 nearly unruly men intent on wanting to defame and destroy you.  He had already been subjected to similar humiliation and pain by the Sanhedrin:

“Then they spat in his face and struck him, while some slapped him.” (Matthew 26:67)

This spitting and striking Jesus is the manifestation found in the prophesy of Isaiah:

“I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting.” (Isaiah 50:6).

The “crown out of thorns” was probably made of long thorns that grew in the bushes of the area.  The “crown” was fashioned so that the thorns stood upright as to resemble a “radiant” crown (a crown with points along the top, or a diadem [wreath] with spikes worn by Hellenistic kings).

The soldiers’ purpose at this time was one of mockery and humiliation, and not necessarily that of torture (per se, from their warped minds). They wanted to bully Him and to treat him in a harassing way; a way we would consider to be the epitome of hazing.   Also, for this reason, “a reed” (thick stick) was placed in His hands a mock scepter, the symbol of a ruler.  Matthew is the only Evangelist to write about a reed being placed in Jesus’ hand. Now, imagine the pain of wearing a crown of thorns.  Imagine
600 strong soldiers, in turn, taking reeds and striking His head and the associated thorns resting upon His head.  These thorns pierced His skin – – penetrated His skin, muscle, and bone – – with an intensity unknown to most of us.  Those thorns were not just ON TOP of His head.  Thorns on the forehead region were violently pushed into the skin of His forehead, AND into His eyebrows, nose, EYES, and even His cheeks and teeth.  The thorns on the side of his head penetrated His ears, and possibly went through the very thin bones of the skull located just in front of the ears and into His BRAIN.  The thorns on the back of His head most likely could not go through the skull in that region (too thick), but I am sure they burrowed and scraped along the bone surface with each hit of His head.  Also these same thorns could have easily been pushed down into the neck and shoulder regions.

Sadly, this act, along with the previous scourging, was only leading up to the actual death sentence – – Crucifixion.  It is hard for me to even picture something that could be more terrifying and painful.

After His Scourging, Jesus was forced to put the torn rags of His clothing back on, and then too carry a heavy piece of wood (similar to a present day rail-road  tie) along the rough city streets of Jerusalem.

The “human” Jesus was far too weak to accomplish the task of carrying the instrument of His physical death – – the Holy Cross.  The soldiers forced into service “a Cyrenian named Simon” to carry Jesus’ cross.  By Roman law, Roman garrisons in Palestine had the right to requisition the property and services of the native population without mutual consent for any reason.

Where did this man named Simon come from, and why was he chosen to pick up Jesus’ mission?  From a map and atlas, I found the area of Cyrenian on the north coast of Africa, with Cyrene as its capital city.  It also was a Roman Province.  The area had a large population of Greek-speaking Jews.  Simon may have been actually living in Palestine at this time, or may have simply come to Jerusalem as a Passover pilgrim.  Scholars believe however that Simon was known among the early Christian Catholics.

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Dying by crucifixion is a brutal death.  Jesus Christ was again stripped naked, and laid out on the cross placed on the ground.  Nails similar to thin railroad spikes were driven through the bones near the wrists and ankles, using a sledge hammer.  If they missed the nail, striking the hand, arm, foot or leg – – oh well!!  The arms were stretched out, using multiple men and ropes, till they literally popped out of their sockets (dislocating them).

The specific placement of the nails was not only chosen for being the best place to hold a person’s weight without ripping out (the nail is surrounded by many small bones and associated tissues), it also was an area where many nerves grouped together (a nerve plexus).  Going through the nerves in this area would cause a severe shocking-type of cramping pain throughout the entire extremity, extending into the shoulder and pelvis regions.  This pain and cramping would last intensely and continuously, until the prisoner (Jesus) died.  Have you ever had a several muscle cramp in your calf; one so severe that it made you stand up to “work it out”?  Imagine this same type of pain and cramping throughout the entirety of all four extremities, AND all at once, AND continuing for the three hours Jesus was alive on the cross.

Now, Jesus (attached to the cross) has hoisted into the air where gravity took effect.  Jesus’ own weight would cause His torso to stretch out with the arms and chest extended fully.  If have to explain some physiology in breathing.  We breathe (inhale and exhale) by the use of two muscle groups: muscles in the chest wall, and the diaphragm muscle that separates the chest and abdominal cavities.  The chest wall can no longer expand and contract (go in and out) any longer, so only the diaphragm is working
somewhat.  Thus, Jesus is literally suffocating – – very slowly.

There are other physiological things going on in the body of the scourged and crucified body, for which I will not get into detail in this reflection.  I believe I have given you the idea of how much abuse, torment, humiliation, and pain Jesus went through for US!

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While hanging on the cross, Jesus was offered “wine to drink mixed with gall.”  Mark, in a parallel verse has the wine mixed with a narcotic drug:

“They gave him wine drugged with myrrh, but he did not take it.” (Mark 15:23).

I wonder if Matthew is attempting to make a vague reference to Psalm 69:

“Instead they put gall in my food; for my thirst they gave me vinegar.” (Psalm 69:22).

Psalm 69 belongs to the class of psalms called the “individual laments”, in which a persecuted “just or righteous” man prays for deliverance during great pain and suffering.  The theme of the suffering “Just One” is frequently applied to the sufferings of Jesus in the passion narratives.

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By Roman tradition, the clothing of an executed criminal went to his executioners, the soldiers that are physically killing our Lord Jesus Christ.  The description of the procedure in Jesus’ case, and found in all the Gospels, is plainly inspired by Psalm 22:

“They divide my garments among them; for my clothing they cast lots.” (Psalm 22:18).

However, only John quotes Psalm 22:18 verbatim:

“So they said to one another, ‘Let’s not tear it, but cast lots for it to see whose it will be,’ in order that the passage of scripture might be fulfilled (that says): ‘They divided my garments among them, and for my vesture they cast lots.’  This is what the soldiers did.” (John 19:24).

The offense of a person condemned to death by crucifixion was written on a tablet that was displayed on his cross.  In Jesus’ case, the charge against Him was that he had claimed to be the “King of the Jews”.  It was written in Latin, Greek, Hebrew, and Aramaic.

Crucified on either side of Jesus were two “revolutionaries”.  These two individuals were criminals, just as Jesus was found to be a criminal.  Interesting for me, is that John’s Gospel uses the same word (revolutionary) in the original Greek for Barabbas.

“They cried out again, ‘Not this one but Barabbas!’  Now Barabbas was a revolutionary” (John 18:40).

Matthew does not get into much detail about the two thieves who are experiencing the same horrible death as Jesus.  We know from tradition that one verbally abuses and taunts Jesus, and the other (St. Dismas) eventually repents for his sins, and asks Jesus for forgiveness (a true confession and remorse of his sins).  One will die in body and spirit, and the other “good thief” will die in body, yet live forever in paradise.

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Why did the people that passed by Jesus “revile him, shaking their heads”?  The answer can be found in Psalm 22:

“All who see me mock me; they curl their lips and jeer; they shake their heads at me.” (Psalm 22:8).

They certainly did mock Him in their yelling out to Him, “You who would destroy the temple and rebuild it in three days… come down from the cross!” just as the Sanhedrin had done earlier in the Passion narrative:

“They found none, though many false witnesses came forward. Finally two  came forward who stated, “This man said, ‘I can destroy the temple of God and within three days rebuild it.'” (Matthew 26:60-61).

The words these people mocking Jesus, “If you are the Son of God” are the same words as those of Satan during the temptation of Jesus at the very beginning of His public Ministry:

“The tempter approached and said to him, ‘If you are the Son of God, command that these stones become loaves of bread. … If you are the Son of God, throw yourself down.’  For it is written: ‘He will command his angels concerning you and with their hands they will support you, lest you dash your foot against a stone.'” (Matthew
4:3, 6).

Jesus started His public life, and is now ending His public life with the same question being asked of Him.

The Pharisees and Scribes mocked Jesus by sarcastically calling Him “the King of Israel!”  In these words, the members of the Sanhedrin call themselves and their people not “the Jews” (as individuals) but instead “Israel” (as a nation).  (I guess the irony and joke is on them!)

Members of the Sanhedrin continued to mock and tease Jesus.  Distinctive to Matthew’s writing style is the verse:

“He trusted in God; let him deliver him now if he wants him.” (Matthew 27:26)

Psalm 22 is again being referred to by Matthew:

“You relied on the LORD–let him deliver you; if he loves you, let him rescue you.” (Psalm 22:9).

Matthew having the Temple leaders saying, “He said, ‘I am the Son of God’” is   most likely a hint to the Book of Wisdom wherein the theme of the suffering “Just One” appears:

“Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, Reproaches us for transgressions of the law and charges us with violations of our training.  He professes to have knowledge of God and styles himself a child of the LORD.  To us he is the censure of our thoughts; merely to see him is a hardship for us, Because his life is not like other men’s, and different are his ways.  He judges us debased; he holds aloof from our paths as from things impure. He calls blest the destiny of the just and boasts that God is his Father.  Let us see whether his words be true; let us find out what will happen to him.  For if the just one be the son of God, he will defend him and deliver him from the hand of his foes.  With revilement and torture let us put him to the test that we may have proof of his gentleness and try his patience.  Let us condemn him to a shameful death; for according to his own words, God will take care of him.”  (Wisdom 2:12-20).

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A little known prophet of the Old Testament is Amos (No relationship to Andy).  Amos prophesied that on the day of the Lord “the sun will set at midday“:

“On that day, says the Lord GOD, I will make the sun set at midday and cover the earth with darkness in broad daylight.” (Amos 8:9).

Why would Jesus Christ cry out, “Eli, Eli, lema sabachthani?”  He is actually crying out the words of Psalm 22 (again Psalm 22):

“My God, my God, why have you abandoned me? Why so far from my call for help, from my cries of anguish?” (Psalm 22:2).

In Mark’s Gospel, the verse (Psalm 22:2) is cited entirely in Aramaic.  Matthew, however, partially retains some of the original Aramaic, but changes the invocation of God is changed to the Hebrew word “Eli”.  Matthew may have done this so his readers could more easily relate to the following verse about Jesus’ calling for Elijah in today’s reading:

“Some of the bystanders who heard it said, ‘This one is calling for Elijah.’” (Matthew 27:29).

The expectation of the return of “Elijah” from heaven in order to prepare Israel for the final manifestation of God’s kingdom was widespread among the Jewish people.  Elijah was the greatest prophet of the Old Testament, taken up into heaven in a most unusual way:

“As they walked on conversing, a flaming chariot and flaming horses came between them, and Elijah went up to heaven in a whirlwind.” (2 Kings 2:11).

Do you think Elijah was abducted by a UFO? (he, he)  Seriously, the Jewish people believed Elijah would come to the help of those in distress.  For this reason, I believe that is why they said, “This one is calling for Elijah.”

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Three hours after being hoisted into the air, hanging on the cross, Jesus “gave up His spirit”.  Mark says that Jesus “breathed His last“:

“Jesus gave a loud cry and breathed his last.” (Mark 15:37).

Matthew’s use of different words, “Jesus cried out again in a loud voice, and gave up his spirit” articulates both Jesus’ control over His destiny and His obedience in giving up of His human life to God; in doing God’s will.

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At the moment of Jesus’ human death, “the veil of the sanctuary was torn in two from top to bottom.” Mark and Luke use the exact same or similar words:

“The veil of the sanctuary was torn in two from top to bottom.” (Mark 15:38);

And,

“Then the veil of the temple was torn down the middle.” (Luke 23:45);

Interesting to me, is the fact that the Evangelist Luke puts the tearing of the veil immediately before the death of Jesus.

There were two veils in the Mosaic tabernacle, the outer one at the entrance of the “Holy Place” and the inner one before the “Holy of Holies”:

“You shall have a veil woven of violet, purple and scarlet yarn, and of fine linen twined, with cherubim embroidered on it.  It is to be hung on four gold-plated columns of acacia wood, which shall have hooks of gold and shall rest on four silver pedestals.  Hang the veil from clasps.  The ark of the commandments you shall bring inside, behind this veil which divides the holy place from the holy of holies.  Set the propitiatory on the ark of the commandments in the holy of holies.  ‘Outside the veil you shall place the table and the lamp stand, the latter on the south side of the Dwelling, opposite the table, which is to be put on the north side.  For the entrance of the tent make a variegated curtain of violet, purple and scarlet yarn and of fine linen twined.’” (Exodus 26:31-36).

Only the high priest could pass through the latter and ONLY on the Day of Atonement as described in Leviticus:

“After the death of Aaron’s two sons, who died when they approached the LORD’S presence, the LORD spoke to Moses and said to him, ‘Tell your brother Aaron that he is not to come whenever he pleases into the sanctuary, inside the veil, in front of the propitiatory on the ark; otherwise, when I reveal myself in a cloud above the propitiatory, he will die.  Only in this way may Aaron enter the sanctuary.  He shall bring a young bullock for a sin offering and a ram for a holocaust.  He shall wear the sacred linen tunic, with the linen drawers next his flesh, gird himself with the linen sash and put on the linen miter.  But since these vestments are sacred, he shall not put them on until he has first bathed his body in water.  From the Israelite community he shall receive two male goats for a sin offering and one ram for a holocaust.  Aaron shall bring in the bullock, his sin offering to atone for himself and for his household.  Taking the two male goats and setting them before the LORD at the entrance of the meeting tent, he shall cast lots to determine which one is for the LORD and which for Azazel.  The goat that is determined by lot for the LORD, Aaron shall bring in and offer up as a sin offering.  But the goat determined by lot for Azazel he shall set alive before the LORD, so that with it he may make atonement by sending it off to Azazel in the desert.  Thus shall Aaron offer up the bullock, his sin offering, to atone for himself and for his family. When he has slaughtered it, he shall take a censer full of glowing embers from the altar before the LORD, as well as a double handful of finely ground fragrant incense, and bringing them inside the veil, there before the LORD he shall put incense on the fire, so that a cloud of incense may cover the propitiatory over the commandments; else he will die.  Taking some of the bullock’s blood, he shall sprinkle it with his finger on the fore part of the propitiatory and likewise sprinkle some of the blood with his finger seven times in front of the propitiatory.  Then he shall slaughter the people’s sin-offering goat, and bringing its blood inside the veil, he shall do with it as he did with the bullock’s blood, sprinkling it on the propitiatory and before it.  Thus he shall make atonement for the sanctuary because of all the sinful defilements and faults of the Israelites. He shall do the same for the meeting tent, which is set up among them in the midst of their uncleanness.  No one else may be in the meeting tent from the time he enters the sanctuary to make atonement until he departs. When he has made atonement for himself and his household, as well as for the whole Israelite community,  he shall come out to the altar before the LORD and make atonement for it also. Taking some of the bullock’s and the goat’s blood, he shall put it on the horns around the altar.’” (Leviticus 16:1-18).

The veil that is torn in two as described in the Passion narratives was probably the inner one, if not both.  What significance can be found in the veil separating the Holy of Holies?  To me, the meaning of the veils tearing, thus exposing the “Holy of Holies”, is a symbol that with Jesus’ death all people have now access to the presence of God at all times.  God is no longer segregated from people or from society.  Or, can another representation be made that with Jesus’ – – the Son of God’s – –  death on the Holy cross, the tearing of the veil in the Temple allows all to see the “holiest” part standing exposed, making it profane and no longer needed in God’s kingdom, and foretelling that it will soon to be destroyed (in the year 70 AD)?

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Matthew included many things to the Passion narrative that the other Evangelists did not.  This includes the following:

“The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised.  And coming forth from their tombs after his resurrection, they entered the holy city and appeared too many.”  (Matthew 27:31)

The earthquake, the splitting of the rocks, and especially the resurrection of the dead saints indicate the coming of the final age of man.  In the Old Testament the coming of God is frequently portrayed with the imagery of an earthquake:

“The earth quaked, the heavens shook, before God, the One of Sinai, before God, the God of Israel.” (see Psalm 68:9);

And,

“The thunder of your chariot wheels resounded; your lightning lit up the world; the  earth trembled and quaked.” (see Psalm 77:19).

Earlier in Matthew’s (the 24^th chapter), Jesus speaks of the earthquakes that will accompany the “labor pains” signifying the beginning of the conclusion of the old world:

“Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.  All these are the beginning of the labor pains.” (Matthew 24:7-8).

For the expectation of the resurrection of the dead at the coming of the new and final age, we should look at a favorite of Jesus’ Old Testament books, Daniel:

“At that time there shall arise Michael, the great prince, guardian of your people; it shall be a time unsurpassed in distress since nations began until that time.  At that time your people shall escape, everyone who is found written in the book.  Many of those who sleep in the dust of the earth shall awake; some shall live forever, others shall be an everlasting horror and disgrace.  But the wise shall shine brightly like the splendor of the firmament, and those who lead the many to justice shall be like the stars forever.” (Daniel 12:1-3).

The “end” of the old age has not come about:

“Teaching them to observe all that I have commanded you.  And behold, I am with you always, until the end of the age.” (Matthew 28:20).

However, the new age has broken in with the death and resurrection of Jesus.  Since the kingdom of the Son of Man has been described as “the world” and Jesus’ sovereignty precedes His final “coming” in glory:

“The field is the world, the good seed the children of the kingdom.  The weeds are the children of the evil one.  The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.” (Matthew 13:38, 41).

The “coming” is not the “parousia” (The second coming of Jesus Christ), but rather, the manifestation of Jesus’ rule “after His Resurrection.”  Matthew uses the words, “After His Resurrection”, because he wishes to assert the primacy of Jesus’ resurrection.

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There was an obvious and dramatic change in many of the witnesses to Jesus’ death.  Even non-believers instantly changed in heart, mind, and soul.

“When the centurion who stood facing him saw how he breathed his last he said, ‘Truly this man was the Son of God!’“ (Mark 15:39)

At this uniquely reverential and special time, when most of Jesus’ followers including His Apostles and Jewish brethren has abandoned Him, a Catholic profession (or, a statement at least) of faith is made by the same Pagan, Gentile, Roman Soldiers that physically mocked, jeered, beat, and put Jesus to death.

The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, ‘Truly, this was the Son of God!’” (Matthew 27:54)

Not only the “Centurion” immediately believed this “Act of Faith”, as in Mark’s Gospel, but the other soldiers who were keeping watch over Jesus believed in His divinity as well.

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In Summary, there are many vantage points from which to imagine and reflect on Jesus’ Passion.  In the characters of Matthew’s Gospel, we can find expressions of ourselves and the many ways in which we respond to Jesus Christ.  Sometimes we are like Judas Iscariot, betraying Jesus and then regretting it.  Then there are times when we are like Peter by denying Him; or like His Apostles who fall asleep during Jesus’ darkest hour but then act rashly and violently at His arrest.  There are times we are like Simon (the Cyrenian), who was pressed into service to help Jesus carry His cross. And finally, we are often like the Temple leaders who feared Jesus, and/or like Pontius Pilate who washed his hands of the whole affair.

After reading, examining, and studying on the Passion, we are left with one final mission for this Lenten Season – – to meditate and reflect on the events in today’s Passion narrative and on the forgiveness that Jesus’ obedience won for us.

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“Act of Faith”

“O my God, I firmly believe that you are one God in three divine persons,  Father, Son and Holy Spirit.  I believe that your divine Son became man and died for our sins, and that He will come to judge the living and the dead.  I believe these and all the truths which the Holy Catholic Church teaches, because in revealing them you can neither deceive nor be deceived.  Amen”

Pax et Bonum
Dan Halley

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New Translation of the Mass

In November of 2011, with the start of the new Liturgical year and Advent, there will be a few noticeable changes in the Mass.  It will still be the same ritual for celebrating the Eucharist.  The Mass will still have the same parts, the same patterns, and the same flow as it has had for the past several decades.  It is only the translation of the Latin that is changing.

The new translation seeks to correspond much more closely to the exact words and sentence structure of the Latin text.  At times, this results in a good and faithful rendering of the original meaning.  At other times it produces a rather awkward text in English which is difficult to proclaim and difficult to understand.  Most of those problems affect the texts which priests will proclaim rather than the texts that belong to the congregation as a whole.  It is to the congregation’s texts that I will address with each blog, in a repetitive basis until the start of Advent.

In the words of Vatican II’s Lumen Gentium, #11, the Eucharist is the “source and summit” of Christian life. Anything we can do to understand our liturgy more deeply will draw us closer to God.

A second option for the “penitential rite” (the “Confiteor” being the first option) has been revised.  This second form had been little used in recent years.  The second option is presently:

Lord, we have sinned against you:|
Lord, have mercy.
Lord, have mercy.

Lord, show us your mercy and love.
And grant us your salvation.

May almighty God have mercy on us, forgive us our sins,
and bring us to everlasting life.  Amen.

It will now read as follows:

The priest
says, “Have mercy on us, O Lord.”

The people respond, “For we have sinned against you.”

Then the priest says, “Show us, O Lord, your mercy,”

and the people respond, “And grant us your salvation.”

Material from “Changing How We Pray”, by Rev. Lawrence E. Mick

 

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A Franciscan’s Saint of the Day:  St. Benedict Joseph Labre (d. 1783)

Benedict Joseph Labre was truly eccentric, one of God’s special little ones. Born in France and the eldest of 18 children, he studied under his uncle, a parish priest.  Because of poor health and a lack of suitable academic preparation he was unsuccessful in his attempts to enter the religious life.  Then, at 16 years of age, a profound change took place. Benedict lost his desire to study and gave up all thoughts of the priesthood, much to the consternation of his relatives.

He became a pilgrim, traveling from one great shrine to another, living off alms.  He wore the rags of a beggar and shared his food with the poor.  Filled with the love of God and neighbor, Benedict had special devotion to the Blessed Mother and to the Blessed Sacrament. In Rome, where he lived in the Colosseum for a time, he was called “the poor man of the Forty Hours Devotion” and “the beggar of Rome.”  The people accepted his ragged appearance better than he did.  His excuse to himself was that “our comfort is not in this world.”

On the last day of his life, April 16, 1783, Benedict Joseph dragged himself to a church in Rome and prayed there for two hours before he collapsed, dying peacefully in a nearby house.  Immediately after his death the people proclaimed him a saint.

He was officially proclaimed a saint by Pope Leo XIII at canonization ceremonies in 1883.

Comment:

In a modern inner city, one local character kneels for hours on the sidewalk and prays.  Swathed in his entire wardrobe winter and summer, he greets passersby with a blessing.  Where he sleeps no one knows, but he is surely a direct spiritual descendant of Benedict, the ragged man who slept in the ruins of Rome’s Colosseum.  These days we ascribe such behavior to mental illness; Benedict’s contemporaries called him holy.  Holiness is always a bit mad by earthly standards.

Patron Saint of: Homeless

Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From http://www.americancatholic.org website)

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Franciscan Formation Reflection:

Virtues I

What are virtues?

How do you explain what a virtue is, to someone who asks?

How many virtues do you think St. Francis had?

What are the fundamental virtues given to us as starters at Baptism?

How essential are these virtues given as Baptism?

How often do we use the Baptismal virtues, consciously or implicitly?

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Secular Franciscan Order (SFO)
Rule #’s 17 & 18 of 26:

17.  In their family they should cultivate the Franciscan spirit of peace, fidelity, and respect for life, striving to make of it a sign of a world already renewed in Christ.

By living the grace of matrimony, husbands and wives in particular should bear witness in the world to the love of Christ for His Church. They should joyfully accompany their children on their human and spiritual journey by providing a simple and open Christian education and being attentive to the vocation of each child.

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18.  Moreover they should respect all creatures, animate and inanimate, which “bear the imprint of the Most High,” and they should strive to move from the temptation of exploiting creation to the Franciscan concept of universal kinship.

“Where Is the ‘LOVE’ In All the Trickery? The Sabbath was made for man, not man for the Sabbath!” – Mark 3:1-6†

 

Many Christian churches have designated January 18^th – 23^rd of every year as a “Week of Prayer for Christian Unity”.   How can pray for a deeper unity among believers?  What unites us is much greater than what separates us!  Let us anticipate the day when we all will be completely and truly united in and with Jesus Christ, our common “Lord and Savior”!! 

The theme for prayer this year is from Acts (2:42):

“They devoted themselves to the teaching of the Apostles and to communal life, to the breaking of bread and to the prayers.” (Acts 2:42)

“Teaching of the Apostles” can be achieved by learning what our church’s teach.  When was the last time you actually read, even a portion, of the Catechism of the Catholic Church?  Do you own, or heard of such a book?  It is, in essence, our faith’s “book of rules and practices”.

“Communal life” can be gained by seeking opportunities to support one another in Jesus Christ.  All we need is “LOVE.”  (Hint: this is covered in today’s reflection)

“Breaking of the bread and prayers” is possible through working together for a common cause.  How do you support the poor and maligned?  Do you work to protect the unborn is some way?  Praying with other Christians (both Catholic, and of other faiths) is a powerful way to break new ground, and possibly even change the way we view each other’s faith and traditions.

 

† 

 

 

This January 22^nd is the 38^th Anniversary (1973) of the controversial, immoral, and death sentencing decision from the US Supreme Court legalizing abortion in the case titled “Roe vs. Wade”.

Norma McCorvey, the real name of the person called Jane Roe in the infamous lawsuit, has since converted to Christianity (in 1995).  She has dedicated her life to stopping Abortion.  An active “Pro-lifer” now, she has a ministry called “Roe No More.” (http://www.roenomore.org/)

In describing how McCorvey views the “Pro-abortion” (Pro-Murder) community, she says, “Plain and simple, I was used. I was a nobody to them.  They only needed a pregnant woman to use for their case, and that is it.  They cared, not about me, but only about legalizing abortion.  Even after the case, I was never respected — probably because I was not an ivy-league educated, liberal feminist like they were.”

The prayer today (at the end of my reflection) is a “Novena Prayer of Reparation”.  Please pray this prayer frequently for the end of the horrendous assault against creation, nature, and God!

 

Today in Catholic History:
 

†   973 – Pope Benedictus VI elected
†  1607 – San Agustin Church in Manila is officially completed; it is currently the oldest church in the Philippines
†  Feast/Memorials: St. Mark of Ephesus
†  Eastern and Oriental Catholic Orthodoxy — Julian Calendar Theophany (Epiphany). 

(From the “On This Day” Blog Site
otday.wordpress.com) &/OR
“Today in Catholic History”
http://www.historyorb.com)

 

 

Quote or Joke of the Day:

 

“In prayer it is better to have a heart without words than words without a heart.”  – John Bunyan

 

 

Franciscan Formation Reflection:

 

This is a thirteen (13) part reflection on a letter from the SFO International Council website.  It is titled “An exhortation of the Church to the Secular Franciscan Order” by Benedetto Lino, OFS.  It can be read in full at http://www.ciofs.org/Y2009/a9ENrodelet.html. 

 

(Continuation from Previous blog)

Part 06 of 13 Parts

 

The key points are the following:

•  AWARENESS OF BEING PRESENT ALL OVER THE WORLD, EVEN WHERE THE CHURCH IS PRESECUTED

Perhaps you will not be asked to shed your blood in martyrdom, but you are indeed asked to give consistent, strong witness in the fulfillment of the promises made at Baptism and Confirmation and renewed and confirmed at your Profession in the Franciscan Secular Order. (John Paul II)

• INVOLVEMENT WITH AND SUPPORT OF FRANCISCAN YOUTH

The letter, then, contains a strong, earnest exhortation to be an effective “sign of contradiction” in the world, with frankness and courage, and never to be content to go on guiltily accepting the evil of this world and the plight of the poor and excluded.

 (Continued on next published blog)

  

From “An exhortation of the Church
to the Secular Franciscan Order”
A commentary on Cardinal Franc Rodé’s letter
By: Benedetto Lino OFSSFO International Council Website
http://www.ciofs.org/Y2009/a9ENrodelet.html

 

 

  

  

Today’s reflection is about Jesus curing a man with a “withered” hand.

 

¹ Again he entered the synagogue. There was a man there who had a withered hand.  ² They watched him closely to see if he would cure him on the Sabbath so that they might accuse him.  ³ He said to the man with the withered hand, “Come up here before us.”  ⁴ Then he said to them, “Is it lawful to do good on the Sabbath rather than to do evil, to save life rather than to destroy it?”  But they remained silent.  ⁵ Looking around at them with anger and grieved at their hardness of heart, he said to the man, “Stretch out your hand.”  He stretched it out and his hand was restored.  ⁶ The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.  (NAB Mark 3:1-6)

 

This is only the start of the third (3rd) chapter of Mark’s Gospel, and the Temple, religious, a government officials are already are upset and outright hostile toward Jesus.  Is He really a threat?  Well, you decide.  It seems the crowds love Him, and want to hear Him wherever He goes.  Not only does He obviously speak well, He speaks with an “authority” that others cannot match.  Jesus speaks the truth and is not afraid to debate His “elders” in the synagogues or Temple.  In today’s reading, He actually refers to these “pious” men as having a “hardness of heart!”  Their closed-mindedness actually angers Jesus!  And finally, Jesus talks and teaches about something “new” coming — the Kingdom of God!!

In today’s reading, Jesus is depicted in yet another controversy and disagreement with his rivals and opponents over the question of His performing work on the Sabbath, thus violating the Mosaic Law in regard to the Sabbath-day observance.  His rivals and opponents (mostly the Pharisees, Sadducees, and Scribes) were already cold, distant, and unkind toward Him because they believed Jesus was a persistent violator of the Sabbath regulations.  These people held a very strict belief of the Sabbath observance, based on “God’s resting” on the seventh day:

“Since on the seventh day God was finished with the work he had been doing, he rested on the seventh day from all the work he had undertaken.  So God blessed the seventh day and made it holy, because on it he rested from all the work he had done in creation.”  (Genesis 2:2-3)  

“Remember to keep holy the Sabbath day.”  (Exodus 20:8)

“In six days the LORD made the heavens and the earth, the sea and all that is in them; but on the seventh day he rested. That is why the LORD has blessed the Sabbath day and made it holy.”  (Exodus 20:11)

“Take care to keep holy the Sabbath day as the LORD, your God, commanded you.”  (Deut. 5:12)

 

The Scribes, Pharisees, and Herodians wanted to catch Jesus in the act of breaking the Sabbath observance so that they could (and most certainly would) publicly accuse Him of breaking “God’s divine law!” 

Sadly, these “leaders” (May I say, “Fools”?) put their own thoughts, actions, and needs as a much higher priority than the wishes of God.  Where was the LOVE?  They were wrapped up in their own stringent interpretations and micro-managing “by the book and to hell with anything else” type of legalistic worship, simply because they forgot, did not understand, or did not care to see the true and loving purpose of God in theirs, and others lives.  Though these men “of prayer” were sincere in their devotion and worship, their role became ones of guardian and interpreter of the Law, instead of ones for “love” of God’s law.  Instead of using common sense, they attached themselves to the interpretation of God’s word.  This position led them to an unsound attitude.

Jesus also loved the “Law”!  He lived to uphold the Law and the word of God in its true way and meaning: with love as the key element, and not the “rules”.  But,  He also wasn’t keen on rules that put unnecessary burdens on people, or misrepresented the intent of God’s word.    In today’s Gospel reading, Jesus shows them (and others present at this time) their falsehoods by pointing to God’s true intention for the Sabbath: “to do good on the Sabbath rather than to do evil, to save life rather than to destroy it“.  In asking His question, Jesus foreshadowed His own rising up on that Sunday morning we now call “Easter”, – – a resurrection that He shares with us all.

Jesus’ question to His opponents places the matter at hand in a broader theological context that seemed to be well outside the reasoning and questions of the Pharisees and Scribes.  As the Second Person of the “Trinitarian Godhead”, Jesus has the same authority as God, His (and ours) heavenly Father.  In the question that Jesus articulates to these men in the synagogue, He declared that the Mosaic Law does not supersede His divine authority: power over life, death, and judgment.

“For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wishes.  Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life.  Amen, amen, I say to you, the hour is coming and is now here when the dead will hear the voice of the Son of God, and those who hear will live.  For just as the Father has life in himself, so also he gave to his Son the possession of life in himself.”  (John 5:21, 24-26)

“Nor does the Father judge anyone, but he has given all judgment to his Son.  And he gave him power to exercise judgment, because he is the Son of Man.”  (John 5:22, 27)

Jesus’ answer to their question seemed to truly “stir the pot”; and was blunt, apparent, and obvious in showing His power and divinity (I just love this guy – and God!)!  He healed the man “with the withered hand” in the sight of all (especially those opposed to His mission), and reduced His opponents to silence.

In the clashes Jesus had with the Herodians, Pharisees, Sadducees, and Temple Scribes during His three years of earthly ministry and teaching, He seemed to always overcome His opponents with simple and honest responses and parables to their questions; and always seemed to “reduce” them to silence. 

“And when Jesus saw that (He) answered with understanding, He said, “You are not far from the kingdom of God.”  And no one dared to ask him any more questions.”  (Mark 12:34)

 

Well, so what happens?  These Pharisees, Sadducees, Scribes, and even some other Jews in Galilee, did not like being put “in their place” by this “commoner.”  They thought of Jesus as a rogue organizer and zealot that had to be taken care of in the most severe of ways: with His life.  These so-called “religious” people were scared of losing control, and also of Jesus’ message and teachings to others in their synagogues and Temple.

“But Jesus answered them, ‘My Father is at work until now, so I am at work.’  For this reason the Jews tried all the more to kill him, because he not only broke the Sabbath but he also called God his own father, making himself equal to God.” (John 5:17-18)

Mark reports the plan and actions of the Pharisees and Herodians to “put Jesus to death” after they witnessed His display of divine power.  Jesus’ words and actions were perceived as arrogance toward the synagogue and Temple leaders by His rivals and opponents.  Mark used this “perception” and “plan” as a pattern for later conflicts, disagreements, and debates throughout his Gospel.

“Then he taught them saying, ‘Is it not written: My house shall be called a house of prayer for all peoples?  But you have made it a den of thieves.’  The chief priests and the scribes came to hear of it and were seeking a way to put him to death, yet they feared him because the whole crowd was astonished at his teaching.”  (Mark 11:17-18)

“They sent some Pharisees and Herodians to him to ensnare him in his speech.  They came and said to him, ‘Teacher, we know that you are a truthful man and that you are not concerned with anyone’s opinion.  You do not regard a person’s status but teach the way of God in accordance with the truth. Is it lawful to pay the census tax to Caesar or not?  Should we pay or should we not pay?’  Knowing their hypocrisy he said to them, ‘Why are you testing me?  Bring me a denarius to look at.’  They brought one to him and he said to them, ‘Whose image and inscription is this?’  They replied to him, ‘Caesar’s.’  So Jesus said to them, ‘Repay to Caesar what belongs to Caesar and to God what belongs to God.’ They were utterly amazed at him.”  (Mark 12:13-17)

 

“Herodians” were tireless supporters of Herod Antipas, the tetrarch (ruler) of Galilee and Perea.  The Temple leaders needed their help to take action against Jesus, especially actions ending with His death.  (Were they the “biblical” mafia of the time?)  Along with the Temple leaders, the Herodians exhibited a serious and extreme focus on fulfilling an immoral mission: the impending passion and death of Jesus Christ. 

Their immorally based mission was, at the same time, a necessary and important component in God’s salvation plan.  Hmm, makes you think; doesn’t it?  There are always two sides to a coin!  If you see the bad in life, flip the situation over and look for the good.

 

How do you handle adversity in your life?  Do you “trust” God totally and completely?  Or, do you panic, fret, and become fearful?  You need to remember that fear is a natural reaction, and even has a medical term associated with the nervous system response to impending danger or harsh conditions.  It is called, “sympathetic ‘fight or flight’ reaction”.  However, also remember Jesus wants much more from His followers than just this normal, self-preservation, bodily reaction.  Jesus wants “perfect love!”

“There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love.   We love because he first loved us.”  (1 John 4:18-19)

 

 

Catholics (and I am sure other Christians) celebrate Sunday as “the Lord’s Day” in some way.  Sadly though, it usually does not include remembering, observing, and/or honoring God – – and His bringing about redemption in and through Jesus Christ.  For most Catholics (my perception anyway), Sundays do not include the “new creation” God brought about through Jesus Christ’s passion, death, and resurrection.  How SAD!!

As disciples, followers of Jesus Christ, our “Sabbath” should express a true and total honor to God for all that he has done for us.  Unnecessary work and activities should be curtailed.  We should spend time with our family and friends in a special way, thus honoring God’s creation.  The Third Commandment says, “Remember to keep holy the Sabbath day”:

“Take care to keep holy the Sabbath day as the LORD, your God, commanded you.  Six days you may labor and do all your work; but the seventh day is the Sabbath of the LORD, your God.  No work may be done then, whether by you, or your son or daughter, or your male or female slave, or your ox or ass or any of your beasts, or the alien who lives with you.  Your male and female slave should rest as you do.  For remember that you too were once slaves in Egypt, and the LORD, your God, brought you from there with his strong hand and outstretched arm.  That is why the LORD, your God, has commanded you to observe the Sabbath day.”  (Deuteronomy 5:12-15)

And from the Catechism of the Catholic Church:

“God’s action is the model for human action. If God ‘rested and was refreshed’ on the seventh day, man too ought to “rest” and should let others, especially the poor, ‘be refreshed.’  The Sabbath brings everyday work to a halt and provides a respite.  It is a day of protest against the servitude of work and the worship of money.”  (CCC p.2172)

“The Gospel reports many incidents when Jesus was accused of violating the Sabbath law.  But Jesus never fails to respect the holiness of this day.  He gives this law its authentic and authoritative interpretation: ‘The Sabbath was made for man, not man for the Sabbath.’  With compassion, Christ declares the Sabbath for doing good rather than harm, for saving life rather than killing.  The Sabbath is the day of the Lord of mercies and a day to honor God.  ‘The Son of Man is lord even of the Sabbath.’”  (CCC p.2173)

“The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship ‘as a sign of his universal beneficence to all.’  Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.”  (CCC p.2176)

“’Observe the Sabbath day, to keep it holy’ (Deut 5:12).  ‘The seventh day is a Sabbath of solemn rest; holy to the Lord’ (Ex 31:15).  The Sabbath, which represented the completion of the first creation, has been replaced by Sunday which recalls the new creation inaugurated by the Resurrection of Christ.” (CCC p.2189-2190)

However, such “rest“, as prescribed in Holy Scripture, the Catholic Faith and its teachings, or even by “tradition”, does not excuse or release us from loving others.  It can take a little extra effort to observe a day of “rest”.  In fact, wouldn’t the Sabbath be the best days for helping someone enter into “rest” with the Lord, Jesus Christ?  In truly loving the Lord, – – above all, – – then the love of, and for, God must, and will, naturally and automatically pour out as a love for others as well.  Helping others is a beautiful and spiritual way of honoring our God, and keeping the Sabbath “holy”!

Here is some food for thought: Picture Jesus standing before you and inviting you to come up to be with Him, like that man in today’s reading.  Well, each one of us IS that man in the synagogue.  Each one of us is personally and individually invited to “to come up” and to enter into Jesus Christ.  Will you accept His invitation immediately, or do you want to “wait and see” what is best and/or more lucrative for you?  Do you honor the Lord in the way you spend your Sunday with family, friends, and neighbors?  The “Lord’s Day” is called such for a real and true reason. 

As we “Keep CHRIST in Christmas”, we must also “Keep Son (of God) in SUNday!”  RUN TO JESUS TODAY AND EVERY DAY OF YOUR LIFE!!

 

“Novena Prayer of Reparation”

 

“God and Father of Life,
You have created every human person,
And have opened the way for each to have eternal life.

We live in the shadow of death.
Tens of millions of your children have been killed
because of the Roe vs. Wade decision legalizing abortion.
Father, have mercy on us.
Heal our land
And accept our offering of prayer and penance.

In your love for us,
Turn back the scourge of abortion.
May each of us exult in hearts full of hope
And hands full of mercy
And work together to build a culture of life.
We pray through Christ our Lord.  Amen.”

 

Pax et Bonum
Dan Halley, SFO

 

*****

 

A Franciscan’s Saint of the Day:  St. Fabian (c. 250)

 

Fabian was a Roman layman who came into the city from his farm one day as clergy and people were preparing to elect a new pope.  Eusebius, a Church historian, says a dove flew in and settled on the head of Fabian.  This sign united the votes of clergy and laity and he was chosen unanimously.

He led the Church for 14 years and died a martyr’s death during the persecution of Decius in A.D. 250.  St. Cyprian wrote to his successor that Fabian was an “incomparable” man whose glory in death matched the holiness and purity of his life.

In the catacombs of St. Callistus, the stone that covered Fabian’s grave may still be seen, broken into four pieces, bearing the Greek words, “Fabian, bishop, martyr.”

Comment:

We can go confidently into the future and accept the change that growth demands only if we have firm roots in the past, in a living tradition.  A few pieces of stone in Rome are a reminder to us that we are bearers of more than 20 centuries of a living tradition of faith and courage in living the life of Christ and showing it to the world.  We have brothers and sisters who have “gone before us marked with the sign of faith,” as the First Eucharistic Prayer puts it, to light the way for us.

Quote:

“The blood of the martyrs is the seed of the Church” (Tertullian).

Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From http://www.americancatholic.org website)

 
    

Secular Franciscan Order (SFO) Rule #’s 19 & 20 of 26: 

19.  Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the presence of the divine seed in everyone and in the transforming power of love and pardon. Messengers of perfect joy in every circumstance, they should strive to bring joy and hope to others. Since they are immersed in the resurrection of Christ, which gives true meaning to Sister Death, let them serenely tend toward the ultimate encounter with the Father.

 

 

20.  The Secular Franciscan Order is divided into fraternities of various levels — local, regional, national, and international. Each one has its own moral personality in the Church. These various fraternities are coordinated and united according to the norm of this rule and of the constitutions.