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March 22, 2017September 18, 2023

What Was the Climate Like at the Time of Jesus?

N.B.: I am in the Holy Land at this time. As my travel schedule is heavy, I am republishing some articles about life in Jesus’ day. I hope you will enjoy reading (or re-reading) them as much as I did.

The climate in Palestine, both today and at the time of Jesus, has two distinct seasons. The wet or rainy season runs from the mid-October to the mid-April while the dry season lasts from the mid-June to mid-September. During the dry season rainfall is rare. Although it can get very hot during summer, it often does not feel that way. Cool breezes and low humidity are typical, making the summers quite pleasant, especially in areas directly on the coast or on the higher slopes of the hills. During these months it is almost always sunny and the sky cloudless. Rain rarely falls during the summer because of the dominance of high-pressure zones. This provides challenges for farmers, who have to develop special methods for trapping water during the rainy season. During rainy season, although it does not rain every day, there can be significant rains that cause periodic flooding. While it gets cool in the winter and at higher altitudes (areas near Jerusalem and Bethlehem can even see snow), this is rare and usually limited to brief periods during December and January. Although the Bible refers snow in the area, it is mostly mentioned as occurring in the mountains to the north near Mt. Hermon.

The climate of the Holy Land varies from north to south and from east to west. Because the topography is varied there can be dramatic differences within a few miles. Generally, there is more rain in the eastern part of Palestine and it gets hotter the farther south one travels. The Dead Sea region and the area around Jericho are deep crevasses and pure desert. The mountainous regions have more rain on the west side than on the east side. The hottest days of the year occur during the transition between the two seasons.

The climate of Israel in Jesus’ day may not have been quite as warm and dry as it is today. Several references in Scripture would seem to imply that the land was wetter and more suitable for agriculture, without the need for the significant irrigation that is prevalent in the Middle East today. For example,

And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar (Genesis 13:10).

And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey (Exodus 3:7,8).

The Bible also describes Solomon’s use of prodigious quantities of lumber to build the Temple and other buildings (circa 1000 B.C.)

Land-use studies throughout the Mediterranean, North Africa, and the Middle East show the prevalence of crops and forests, which were well suited to the cooler, wetter climates in the period before 1000 B.C.

Just as is the case today, in Jesus’ time the highly varied topography strongly affected the microclimate from mile to mile.

Lower Galilee (pictured at left), where Jesus lived most of His life, was Israel’s lushest region, known for its sunny, temperate climate and its spring-watered lands. Each spring, the valleys and slopes became an ocean of wildflowers and blossoming trees. Beginning in March, the area was covered by a vast blanket of green. The fertile land was a texture of vineyards and fruit orchards. Grapes, figs, olives, pomegranates, oranges, and other fruits flourished in its pleasant, subtropical climate.

The first century Jewish historian Flavius Josephus, who knew the area well, wrote this about it:

Its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts, particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate. One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country; for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year (The Jewish War, Book 3, Chapter 10:8).

Around the Sea of Galilee crops were plentiful and fish were abundant. Despite its name, the Sea of Galilee is a fresh water lake, about 13 miles long and 8 miles wide. The typical crops grown in the region in Jesus’ day were grain, olives, and grapes. The drier area to the east of the Sea of Galilee had less vegetation.

An area to the south between Galilee and Samaria is called the Valley of Jezreel (pictured at right) and featured rich soil and moderate rainfall. Judea, south of Samaria, has a gradual change in landscape, but the most notable change is the decrease in rainfall.

Since Jesus’ time the overall area has undergone gradual desertification, a process through which once-fertile land becomes desert (typically due to natural factors such as drought or through inappropriate agriculture). Desertification in the area has become especially noticeable during the last few centuries, although it had been occurring to some degree even before Jesus’ time. This leads to less water, less arable land, warmer days, and cooler nights. The chief human contributors to this gradual change have been wars and poor land management. Deforestation was a major issue during the Jewish-Roman War of 66-70 A.D, but in the past two thousand years there have been many other factors causing environmental damage as well.

It seems a reasonable conclusion that in Jesus’ day, the climate was noticeably more moderate and wet than it is today, with more trees. However, there still are many beautiful regions, especially in Galilee in the north. We ought not to overestimate the difference in climate between the ages; although it would be noticeable to people of His day, it would not astonish them. The decrease in the number of trees would likely be more noticeable to them than the slightly warmer, drier weather.

Israel currently has a program that is attempting to reverse the desertification by planting trees (cedars, the same type used by Solomon!). It has received a huge amount of private financial support. They are, in effect, attempting to partially reforest Israel. The expected result is that the land will hold more water, permitting more land to be available for farming.

March 21, 2017March 21, 2017

What Is the Geography of the Holy Land Like?

Nomenclature – The land today called Israel or the Holy Land, was known to the Greeks and Romans in Jesus’ day as Palestine. This name came from the Philistines, who had lived there some 2000 years before Christ.

The Jewish people, however, never called their land Palestine, although they did use that name to refer to an area near the Mediterranean. They tended to refer to their land is the “Promised Land,” or the “Land of Canaan.” They also spoke of it as the “Land of Judah.” The Talmud simply calls it “The Land.”

Geologically, the Holy Land is a volatile area. Earthquakes and volcanoes have plagued the region for millennia. Numerous plates and rifts run under and adjacent to it. Although many think of the Bible lands as flat, desert landscapes, the region is in fact better described as mountainous (or at least hilly) and has areas that are quite green.

Much of the diversity in terms of vegetation can be seen in the rather significant hills, which stretch from Judah in the south all the way up through Galilee in the north. Although areas to the east are dry, these hills tend to collect the Mediterranean moisture and concentrate it in that region. They are not steep, high mountains like the Rockies, but neither are they small hills. In many areas they resemble the Appalachians here in the United States in terms of slope and height.

Although forests are not widespread in the Holy Land, there are numerous trees in the Mediterranean hills. Sadly, many areas that were once more heavily forested have been deforested. The slender band of forests along the western side of Israel just east of the Mediterranean Sea is sometimes called the Mediterranean Forest. It is not a dense forest, but it is dotted with small pines and oaks. Between the foothills and the encroaching deserts to the east are the steppes—areas filled with low shrubs and wild grasses. These regions are devoid of trees but are particularly good for shepherding. Due to the copious rainfall, the western side of modern Israel was the favored land. This was Canaan, the land of milk and honey.

The Sea of Galilee is actually a freshwater lake. It is 700 feet below the level of the Mediterranean Sea and surrounded by gently sloping hills that descend from the mountains in the west to the lake that is today called Kinneret. Galilee is a beautiful region with reasonably abundant rainfall and it supports various types of agriculture as well as the tending of flocks.

Geographically, the land is rich in complexity, featuring a coastal plain, a semi-mountainous hill country in Judah and Galilee, the wide valley of Jezreel, and a fertile sloping region in Galilee that sloped down to the Sea of Galilee. A tremendous rift in the earth makes up the southern part of the Jordan River near Jericho and the Dead Sea. There is the deep desert of Judah, which swings around south and west to the Negev. West of the Jordan is the steppe and the dry, barren Golan Heights. There is the snow-covered Mount Herman to the northwest and the rich stands of cypress trees in Lebanon to the northeast.

By David Shankbone GFDL or CC-BY-SA-3.0 via Wikimedia Commons

It is a land of great variety and the terrain is incredibly complex. This brings about dramatic, localized effects on the weather and vegetation. Fertile valleys can give way to deep desert within miles. Just to the west of Jerusalem are the green hills of the Judean Hill country that (as previously noted) resemble the Appalachians. Yet just to the east of Jerusalem, over the Mount of Olives, begins a 3500-foot descent into the deep and extremely dry desert of the Dead Sea and Jericho (see photo at right). At 1400 feet below sea level, the Dead Sea is the lowest place on earth. There, two plates in the earth’s crust are opening up.

Indeed, there is probably no place on earth like the Holy Land in terms of the incredible diversity in such a small area. A walk of one hour can take one from one of the richest valleys, up over barren hills, and down on the other side into the hot wind of the desert. And on a clear day one can see the snow shining on Mt. Herman in the north.

It is likely that at the time of Jesus the Holy Land had more greenery than it does today, but not so much more that it would be unrecognizable to an ancient Jew. The diversity described here still existed at that time.

The people who lived in Jesus’ time were surely a hearty stock to be able to thrive in such a wide rage of conditions.

Here’s a video I created that might help to give you a better feel:

March 21, 2017September 18, 2023

What Were Houses Like at the Time of Jesus?

The smallest homes of the very poor might be little better than a square, stone structure, covered with a whitewashed sort of stucco. There would typically be one larger multi-purpose room and a smaller back room for the animals. Some houses in hilly regions were partial cave dwellings, built up against the limestone rock face, perhaps with the front section built on to it. The traditional site at the house of the Annunciation (in Nazareth) seems to have been built this way. However we need not conclude from this that Joseph and Mary were destitute. Many homes employed the hillside strategy that made use of hollowed out caves. Such structures were easy to build and there was a certain natural coolness to them.

Another sort of house, also common among the working poor and typical village-dwellers, was one built around a central open court with small rooms opening on to it (see drawing at upper right). Because the central court had no roof, this kind of building had the advantage of needing only short beams for the roof structures. The open concept retained the coolness by allowing air to move freely throughout. Cooking could also be done in the open central court, when the weather permitted.

If the family had some animals, they were often kept in this part of the house at night.

Families, sometimes including several generations, tended to live under one roof and had little or no privacy.

The roof was of real importance in everyday life. It was flat, with just enough slope to drain off the rainwater. In the relatively arid climate of the eastern Mediterranean, rainwater was precious; therefore, it was carefully collected into cisterns or large containers. The roof of the house was flat and sturdy, enabling people to go up on it. Because roofs were used so often, the Law of Deuteronomy required guard rails to be installed to prevent falling.

The roof areas provided an open second floor. On it, tools could be stored and laundry put out to dry. Scripture also speaks of it as a place to retire and pray. In the evening, when it was cool, people often sat there and talked; they would even sleep there when the weather was good. The climate of the Mediterranean provides an ideal setting for this at most times of the year. Some also placed tents and other coverings on the roof to increase its usefulness during inclement weather.

Except for the roof structures, which included wood timbers, the basic building material in Palestine was stone. Limestone is excellent building material, and as the stones were fashioned into a wall they would be coated with a stucco-like material and smoothed over. Foundations were dug with great care (Jesus said that we should build upon rock rather than sand). The mortar used to bond the stone was made of clay mixed with shells in potsherds.

Wooden trusses were necessary for the structure of the roofs, since they would be used a kind of second floor. Then a firm lattice of straw mats would be added, covered and smoothed with hard clay. Yearly repairs were made just prior to the rainy season.

Most of the inner doors were narrow. Only the door facing the street was wider and had a hinged door that could be secured.

In poorer homes the floor was simply pounded earth. The more affluent might have had pebbles or tiles made of baked clay. Wooden floors were only an option for the affluent.

Only the very wealthy could have water piped to their house. Ordinary people went to the well or spring-fount, or perhaps to a local stream, and collected water with skins, jars, and all manner of pitchers. Some larger towns had conduits or aqueducts that brought water into certain public areas. The washing of clothes was done away from the main house lest water run back in.

There was little need for much heating, except in the cooler months of the year. Most of the houses, therefore, had no fireplace. If it did grow cold, there were charcoal braziers in which small fires would be kindled.

Lighting was not very abundant. Small oil lamps were used. Because much time was spent out-of-doors, interior lights were not an absolute necessity.

Furniture was extremely simple. The most important pieces in the home were chests. There were chests for provisions and chests for clothes. For the poorest families, chests doubled as tables. Because clothing was simple, there was little need for many different sets or changes of clothing, thus there was less need for numerous chests and the sorts of insanely large closets many have today.

Most moderately well off families had a low table at which to recline and eat. People in this region and time reclined on their left elbow and ate with their right hand. It was rare to sit on chairs at higher tables in order to eat.

The kitchen as we know it did not exist. In small houses, cooking was done out back over an open fire or fire pit. Utensils were kept in a chest. In larger houses, the courtyard might be the place of the cooking fire with kitchen items kept in a store room. Only the largest homes had a dedicated area with a fiery oven.

Bedding was rolled out on the floor. The bed as a raised piece of furniture was largely unknown then, except among the very wealthy. Family members stretched out on mats, covering themselves with their own cloaks. Many slept on the roof in warmer months.

Even smaller houses seem to have had a bath of some sort. The ancient Jews were conscientious about cleanliness and viewed it as closely related to holiness and ritual purity. The usual bath (often called a mikveh) was narrow and one stepped down into it. Bathing was for hygiene to be sure, but the Jews also undertook ritual baths. In the Holy House in Nazareth, a mikveh is located in or near the house, adjacent to Joseph’s carpenter shop.

Latrines were more likely outhouses, and were removed from the main dwelling. They may have been shared facilities between several dwellings depending on the size and layout of the town or village. There is a phrase used in the Torah, in which Moses tells the ancient Israelites, “build your latrines outside the camp.” It further states, “When you go to the toilet, take a paddle or a shovel with you and use the toilet and then cover it up.” This suggests that some sort of lime was thrown in after the use of the facility. Other directions about latrines were that they should be in discreet and private locations. Certain archeological sites have disclosed the presence of latrines consisting of a pit dug into the ground and of an enclosed, roofed chamber; basically, an outhouse.

It was a simpler time to be sure, but the homes still provided families with their basic need for shelter.

Here’s a video I put together on this topic with lots more pictures:

March 19, 2017March 20, 2017

St. Joseph and Manhood

I remember once being amused to hear that a 19^th century Franciscan theologian (whose name I cannot recall) wrote a six-volume set called “The Life of St. Joseph.” How could one possibly get enough material to fill six volumes? We know so little about Joseph from Scripture. He seems to have been the strong, silent type. Not a word of his is recorded, but his actions have much to say, especially to men.

On this feast of St. Joseph, we do well to ponder him as a model for manhood, for husbands and fathers.

Joseph is a man who obeys God and clings to his wife. Joseph was betrothed to Mary. This is more than being engaged; it means they were actually married. It was common at the time for couples to marry at a young age. Once betrothed they lived an additional year in their parents’ household while they became more acquainted and prepared for life together. At a certain point it was discovered that Mary was pregnant, though not by Joseph. Scripture describes Joseph as “a just man.” This does not mean that Joseph was fair and a nice guy (though I presume he was); it means that he was a follower of the Law. He based his life on the Jewish Law that God gave through Moses, as interpreted by the rabbis. The Law said that if a man discovered that his betrothed was not a virgin, he should divorce her and not “sully” his home. As a follower of the Law, Joseph was prepared to follow its requirements. However, he did not wish to expose Mary to its full force, which would have permitted her to be stoned. Hence, he chose to follow the Law by filing a divorce decree without publicly accusing her. He would remain quiet as to his reason for the divorce and Mary would escape possible stoning. To fail to divorce Mary would expose Joseph to cultural ramifications. Just men didn’t marry women guilty of fornication or adultery. To ignore this might have harmed not only Joseph’s standing in the community but also that of his family of origin. You know the rest of the story: Joseph is told in a dream that he should not be afraid because Mary has committed no sin. Matthew records, When Joseph awoke, he did what the angel of the Lord had commanded him and took Mary home as his wife (Matt 1:24). Now a man obeys God even if it is not popular, even if he has to suffer for it. Joseph is told to cling to his wife; he may suffer for it, but he “obeys God rather than men.” It takes a strong man to do this, especially when we consider the culture in which Joseph lived, and that he lived in a small town no less. Joseph model of strong manhood has something to say to the men of our day. In current Catholic wedding vows, a man promises to cling to his wife for better or worse, for richer or poorer, in sickness and in health. Our culture often pressures men to bail out when there is trouble. Joseph shows the proper way by obeying God over the pressures of the prevailing culture, even if he will personally suffer for it.
Joseph is a man whose vocation is more important to him than his career. In Bethlehem, Joseph is warned by an angel in a dream, Get up, take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him (Matt 2:13). Joseph may well have had much to lose in this flight. Back in Nazareth he had a business, a career if you will. He had business prospects, business partners, and contacts. Fleeing to a distant land might mean that others would take away his business. But Joseph was a father and husband before he was a businessman. His child was threatened and his first obligation was to Jesus and Mary. His vocation outweighed his career. Today, too many parents make their careers and livelihood paramount, relegating their children to day care; Joseph demonstrates different priorities. It is true that many parents feel they have no choice but to work, but it is also true that many demand a standard of living that requires extra income to maintain. Perhaps a smaller house and fewer amenities would permit their children to have a childhood without day care. Joseph shows the way for parents: vocation has priority over career. For fathers especially, Joseph shows that a man is a husband and father before he is a businessman.
Joseph is a man who protects his family. Joseph models a protective instinct that too many men lack today. Like Jesus, our children are exposed to many dangers. In the United Sates there aren’t a lot of physical dangers to fear, but moral dangers surely abound. Fathers, what are your children watching on television? What are they looking at on the Internet? Who are their friends? What do your children think about important moral issues? Are you preparing them to face the moral challenges and temptations of life? Are you and your wife teaching them the faith? Are you just a passive father, minimally involved in the raising of your children? A man protects his children from harm, physical, moral, and spiritual. Joseph demonstrates this aspect of manhood.
Joseph is a man of work. Scripture refers to Joseph as a “carpenter” (Matt 13:55). The Greek word used, however, is τέκτονος (tekton os), which can mean more than a woodworker. It can also refer to a builder or any craftsman. It seems unlikely that Joseph and Jesus would have worked exclusively in wood, as it was fairly rare in the Holy Land and used more sparingly than it is today. Stone was surely plentiful at that time, so it may be that Joseph worked with stone as well as wood. It was through His work that Joseph supported his family. It is the call of a man to work diligently and to provide for his family responsibly and reliably, and Joseph models this well. St. Paul felt it necessary to rebuke some of the men of his day for their idleness: In the name of the Lord Jesus Christ, we command you to keep away from every brother who is idle and does not live according to the teaching you received from us…. For even when we were with you, we gave you this rule: “If a man will not work, he shall not eat.” We hear that some among you are idle. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ that with quietness they earn the bread they eat (2 Thess 3:10-12).
Joseph is a man who teaches his son. We learn from Scripture that Jesus was a carpenter (Mk 6:3). It is obvious that it was Joseph who taught Him this trade. Consider the hours that they spent together as Joseph patiently handed his trade on to Jesus, teaching Him its methods and intricacies. It is not enough for a father to provide for his children; he must also prepare them for life. He does this through modeling and teaching discipline, moderation, hard work, self-control, and many other life skills. Today it is relatively rare for men to teach a trade to their sons or to other children. In the end, a man prepares his children for life. Joseph models manhood by preparing Jesus for life as a tradesman. Some (e.g., St. Thomas Aquinas) argue that Joseph did not teach Jesus carpentry and that His knowledge was not learned, but I cannot square this with the Scripture that indicates Jesus grew in age, grace, and wisdom (see Lk 2:52). If Jesus can even grow in human wisdom, how much more so in lesser knowledge. At any rate, however much Jesus was taught by Joseph, every father should teach his sons and daughters!

Joseph is a model for manhood. Nothing he ever said was recorded, but his life speaks eloquently. He is referred to as the Guardian and Patron of the Universal Church. He has these titles because he was guardian, protector, and patron (provider) of the Church in its earliest stage: when the Church was just Jesus and Mary. Because the Church is the mystical Body of Christ, in protecting, providing, and preparing Jesus, he was doing that for us, for we are in Christ as members of His body. Men do well to imitate St. Joseph and invoke his patronage in all their endeavors as husbands, fathers, and providers.

St. Joseph, pray for us.

March 15, 2017March 20, 2019

Learning the Lessons of Lazarus and the Rich Man

The well-known story of Lazarus and the rich man was read at Mass this morning (Thursday of the Second Week of Lent). On one level the message of the story seems plain enough: neglecting the poor is a damnable sin. However, there are other important teachings: about death, judgment, Heaven, and Hell. Those teachings are hidden in the details, but the subtlety is part of the story’s beauty. Let’s take a look at some of the teachings, beginning with the obvious one.

1. Neglect of the poor is a damnable sin – There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores.

The vision of Lazarus’ poverty is dramatic indeed. The unnamed rich man (dubbed Dives by some because it means “rich” in Latin) does not so much act in an evil way toward Lazarus as he does commit a sin of neglect and omission. He seems undisturbed by and removed from Lazarus’ suffering. This neglect, this omission, this insensitivity, lands him in Hell. The rich man died and was buried, and from the netherworld, where he was in torment, he raised his eyes.

Care for the poor will be a central theme of our judgment, as is made clear in the Gospel of Matthew (25:31 ff), in which Jesus separates the sheep from the goats, the just from the unrighteous, based on whether they cared for the least of their brethren. To those who failed in this regard the Lord Jesus says, Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels (Matt 25:41).

How best to care for the poor is a matter of some dispute, but that we must care for them is clear. Hence, the rich man who neglected Lazarus is now in Hell. This is a call to sobriety about the reality of judgment; we must consider whether our care for the poor is what it should be.

2. Although he is in torment, the rich man has not changed – The rich man, in torment, raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, “Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.”

Notice that the rich man still fails to see Lazarus’ dignity. In effect, he still sees Lazarus as an errand boy. Though he has to look up to see him, the rich man still looks down on Lazarus. He does not ask Abraham to send Lazarus to him so that he can apologize for his sinful neglect and seek his forgiveness. Rather he merely wants Lazarus to serve him. Even though he is in torment, the rich man is unrepentant. Although doesn’t like where he is, he does not reconcile with Lazarus or even realize that he should do so. This rich man is hardened in his sin. While Lazarus was alive, the rich man never recognized his dignity, and he remains blind to it.

Over time, sin hardens our heart. The more we remain in sin, the harder our hearts become, and the less likely it is that we will ever change. Why is Hell eternal? Look at the rich man: He cannot and will not change; his decision, character, and demeanor are forever fixed.

There is an old litany that goes like this: Sow a thought, reap a deed; sow a deed, reap a habit; sow a habit, reap a character; sow a character, reap a destiny. The mystery of the world to come is that our character is forever fixed. The Fathers of the Church described this mystery as being like clay on a potter’s wheel. As long as the clay is moist and on the wheel, the potter can shape and reshape it, but there comes a time when the clay form is placed in the kiln to be fired, fixing its shape forever. It is this way for us when we come before God, who judges us by fire (cf 1 Cor 3:12-15).

Fire will forever fix our character; this judgment through fire will either purify us or bring us condemnation. The fixed quality of the human person is illustrated in the rich man’s unchanged attitude.

3. The rich man does not ask to come to Heaven – It is very strange that the rich man does not ask that he might come to Heaven; rather, he asks that Lazarus be sent to Hell.

One of the saddest facts about the souls in Hell is that they would not be happy in Heaven anyway. After all, Heaven is about being with God. It is about justice, love of the poor, chastity, the heavenly liturgy, the celebration of the truth, the praise of God. God is at the center rather than us. The fact is, many show by the way that they live that they do not want many of these things. Why would someone who has disliked, even hated, these things will suddenly become enamored of them at the moment of death? Someone who ignores or disdains God and considers His faithful to be hypocrites would hardly be happy in Heaven.

The rich man demonstrates this by the fact that he does not ask to come to Heaven. He surely does not like where he is, but he shows no repentant desire for Heaven, either. The teaching, though subtle, seems clear enough: the souls in Hell have little interest in Heaven despite their dislike of Hell.

4. The Great Reversal – Abraham further indicates to the Rich Man and to us the “great reversal”: My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented.

We spend a lot of time trying to be on top in this world. We want comfort, wealth, position, and power. The Lord warns here that we ought to beware the great reversal that is coming. Lazarus, who was poor, is now rich; and the rich man is now poor.

Jesus teaches this elsewhere: But many who are first will be last, and the last first (Mk 10:31). Mary remarked that He has scattered those who are proud in their inmost thoughts. He has brought down the mighty from their thrones but lifted up the humble. He has filled the hungry with good things but has sent the rich away empty (Lk 1:51-53).

This is the great reversal. We so want to be rich and comfortable in this world, running from any suffering or setback. But the Lord warns of riches, How hard it is for the rich to enter the kingdom of God (Mk 10:23). Yet still we want to be rich. He also says, Anyone who does not carry his cross and follow me cannot be my disciple (Luke 14:27) Yet still we run from the cross and suffering. In the great reversal, many who are first in this world will be last in the world to come.

We cannot assert a direct correlation between success here and loss in the world to come, but neither should we ignore the teaching that striving to “make it” in the world and “be somebody” can be a dangerous path. And if we have amounted to something, we’d better humble ourselves through generosity to the poor and associating with the humble. The goal of worldly success is a dangerous one, for the great reversal is coming. Better to be found among the humble and the poor, or at least well-associated with them, than to be mighty and high. Yes, beware the great reversal!

5. Refusing the truth of Revelation is a damnable sin – The rich man does not repent to God, nor does he seek to be reconciled with Lazarus; but he does have some concerns for his brothers, for his family. We need not assume that the souls in Hell have no affections whatsoever. However, their affections are not for God and what He esteems. And so the rich man, still viewing Lazarus only as an errand boy, asks Abraham to dispatch Lazarus to his family carrying a warning. Perhaps a vision from the grave will convince them!

But Abraham indicates quite clearly that they have the clear witness of God through Moses and the prophets. In other words, they have the Scriptures, the very Word of God, to warn them. The rich man insists, “Oh no, father Abraham, but if someone from the dead goes to them, they will repent.” Then Abraham said, “If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.”

The last point is dripping with irony, considering the fact that Jesus would rise from the dead. Abraham says clearly that there are many sinners who are so hardened in their sin that no matter what the Scriptures say or what the Church solemnly teaches, they will never be convinced. This is so very true today; many remain hardened in their sins. No amount of Scripture or Church teaching will convince them that they are wrong. This is what happens to us if we remain in unrepented sin: Our hearts are hardened, our minds are closed, and our necks are stiffened. In the end, this story teaches that such hardness is damnable.

These are five basic teachings from a well known parable. We do well to heed these lessons!

This song, “Rocka My Soul in the Bosom of Abraham” amounts to a wish that we will find our way to glory. Heeding the lessons of this parable is surely one way to find our rest in God.

March 13, 2017

On the Need for Curiosity in Evangelization (Part Two)

This is part two of an article on curiosity. We are considering the following four aspects:

I. Premises Related to Curiosity
II. Problems Regarding Curiosity
III. Pictures Reinforcing Curiosity
IV. Personal Requirement of Curiosity

Please see yesterday’s post for an introduction to the topic and a discussion of the first two items. In today’s post, we consider the third and fourth.

III. Pictures Reinforcing Curiosity – We have already reflected a good deal on this aspect in the introduction. Jesus generated a lot of curiosity because of the mystery of His person. How did this simple Galilean “get all this?” This was a cause of wonder in the people of His time. Jesus also generated a lot of curiosity; He cultivated it because He saw the value in doing so.

Jesus seldom gave straight answers to questions. Instead, He would say things like “Come and see.” Or He would answer questions with questions, or respond using parables which were often riddle-like and far from straightforward.

Consider how Jesus deals with this simple question:

[The Temple leaders said] “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.” They did not understand that he had been speaking to them about the Father. So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I AM” (Jn 8:25-28).

Notice that when asked who He is, the Lord does not answer pedantically by saying, “I am God, the Second Person of the Blessed Trinity, the Word made Flesh hypostatically united to my human nature.” Instead, He holds the mystery and refers them to their own hearts, which have stubbornly refused to listen to Him and accept the evidence of who He is.

Indeed, Jesus asserted elsewhere (Jn 5:30-46) that John the Baptist testified to Him. Scripture testifies to who Jesus is because it is clear that He fulfilled countless scriptural passages. He has worked miracles, which testify to His divinity. And finally, the Father is testifying to Him in their hearts. If they will but search their hearts, they will know who He is. They have fourfold evidence and testimony.

Jesus’ reluctance to provide straight answers unnerves even many of us true believers, but it is this very mystery that keeps us curious and ever studying His teachings. The implicit yet clear admonition in this approach is that we should come and see more, come and listen more. We are to ponder more deeply and spend our lives going ever deeper into the meanings of our questions and the answers the Lord provides, which are far richer than a simple one-line response.

While quick apologetics has an important place in this information age, so does holding on to the mystery of what questions really point to so as not to stifle the power of mystery to elicit curiosity.

IV. Personal Requirement of Curiosity – This leads us to the personal challenge and charge. We cannot simply wait for mystery to be rediscovered or to emerge. We are called to be the mystery, to be the one who brings out curiosity in others! There ought to be something of a deep mystery in us as we live among our fellow denizens of the world. If we are truly living in Christ, we will not fit neatly into worldly categories and distinctions. There were at least three “political parties” in Jesus’ day: Sadducees (Herodians), Pharisees, and Zealots. Jesus did not fit into any of their little boxes. The parties only agreed on one thing: this Jesus must go. How about you? Are you worthy of Jesus Christ or just “the party”? Are you worthy of Jesus Christ or just the world?

If we are to be a mystery to the world, we cannot simply desire to fit in, desperately seeking worldly approbation. We will defy categorization because we serve a higher, broader, and transcendent vision.

As such, we will be a mystery to others. Seeing our integrity, they cannot understand us in worldly ways, but neither can they simply discredit us “hacks” or shills for political parties. Jesus is broader, higher, and deeper than worldly parties or categories—and so are those who truly follow Him.

This elicits curiosity because it is a mystery. Of this, Sherry Weddell writes,

The Catholic life is meant to be a “sign of contradiction” in this world. That doesn’t mean that we are to be nay-saying curmudgeons. Rather, it means that we are to live lives of such inexplicable joy, love, faith, and peace (even in trial) that all the normal categories by which nonbelievers try to classify us won’t work. We are neither Jew nor Gentile, fish nor fowl, “conservative,” nor “liberal,” nor any of the other tribes of this world.

Living curiously means more than being “nice.” It requires that we think and act in Kingdom-oriented and countercultural ways in our daily lives. For instance, forgiving and asking forgiveness of those who have betrayed and abused us are perhaps the most countercultural things we can do. … Likewise, being in healthy relationships, caring for the poor, sharing possessions freely, praying for healing and provision, and even simple family prayer times can be startling countercultural witnesses.

To be a witness … means to live in such a way that one’s life would not make sense if God did not exist (Forming Intentional Disciples, p. 148, 151).

Scripture affirms this as well:

Always be prepared to render an account to anyone who asks the reason for the hope that is in you; do it with gentleness and respect (1 Peter 3:15).

This text presupposes that people notice a hope in us, a stable, serene, and confident joy or hope. This is mysterious and elicits curiosity. In curiosity, one might remark, “When all of the rest of us are worn out by stress, complaints, gossip, and office politics, you don’t seem anxious, or obsessed with position, or hungry to hear all the gossip. In fact, I’ve never heard an ugly word come out of your mouth. What is it about you? What keeps you so calm and charitable?”

In a world where so many lead disordered lives (sexually, emotionally, and intellectually); where envy, jealousy, greed, power, and position consume so many; a person that is not disordered and beset with the deep drives of sin and negativity is a mystery. People who get married and stay married and who actually seem to love their spouse and children are increasingly mysterious to others. They elicit the question, “How do you do it?” People who don’t just parrot the angry and often-foolish slogans of the world or who are not endlessly distracted and controlled by the news and the entertainment culture are often mysterious to those around them.

Distinction: Of course, pointing out the value of mysteriousness is not an encouragement to become some sort of spooky oddball. Mystery is not spooky, it is attractive and evokes wonder and curiosity.

There is a remarkable passage in the Acts of the Apostles in which Peter and John elicit this sort of response:

When [the Sanhedrin] saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they recognized that these men had been with Jesus (Acts 4:13).

Here is the goal and challenge for us: Do we provoke astonishment or even surprise from people around us? Are we a mystery that engenders curiosity? Would anyone conclude that we “have been with Jesus?”

The point is that we cannot simply ponder mystery and curiosity as a tool for “the Church.” We must also be the mystery, be the one who evokes curiosity and attracts others to Christ and to the faith.

Summation: In this two-part essay, we have pondered the powerful effect of mystery and curiosity in evangelization. In most cases mystery is very attractive. Curiosity, while not discipleship itself, assists in a process that leads to discipleship; we should not too quickly diffuse its power with simple or pat answers. We must learn to teach and spread the faith not merely by answering questions, but also by asking them. Replies are good, but invitations are often even better. “Come and see” can be a rich response that provides some answers but also insists that there is more to the story. This mystery is not merely to be found in the pages of a catechism, or in the sacred liturgy; it must also be found in us who live in the world but are mysteriously not of the world.

March 12, 2017

On the Need for Curiosity in Evangelization (Part One)

In the world of evangelization, the concept of curiosity is almost never discussed. If anything, evangelizers are encouraged to quickly satisfy any curiosity by supplying all sorts of answers to questions that arise about the faith. Apologetical tracts, books, catechisms, and videos abound. Curiosity, it would seem, is something to be quashed or at least overcome quickly. Allowing a person to wonder why for any length of time seems almost dangerous, especially in a “search-engine” culture. Quick answers, please!

How different this is from the more mysterious and “parabolic” way Jesus handled questions. Ask him a question and you might get another question back from Him. “Are you a King?” asked Pilate. Jesus, on trial for his life replied, “Are you saying this on your own or have others been talking about me?” (Jn 18:33-35) Sometimes Jesus answered obliquely. As Jesus was walking by, Andrew asked Him, “Rabbi, where do you stay?” Jesus just kept on walking and said, “Come and see” (Jn 1:38-39). On other occasions Jesus answered questions or supplied information through enigmatic stories, called “parables” because they do not provide straight answers but are more “parabolic.” They are full of twists and turns, paradoxes and puzzles.

Curious indeed! Come on, Jesus; the people want to know; let’s have some straight answers here! But Jesus, the Master Evangelist and Lord, has something to teach us. Curiosity is important and should not be crushed too soon with lots of stiff or overwhelming answers.

To her great credit, Sherri Waddell in her book Forming Intentional Disciples devotes an entire chapter to this topic. She ranks it as the second threshold to conversion (after trust and before openness). I’d like to combine her insights with some of my own and consider curiosity under four headings:

I. Premises Related to Curiosity
II. Problems Regarding Curiosity
III. Pictures Reinforcing Curiosity
IV. Personal Requirement of Curiosity

Given the length of my reflections, I will cover them in two separate posts. Are you curious yet? Let’s begin!

I. Premises Related to Curiosity

What is curiosity? At its heart, curiosity is a response to an encounter with mystery. The Latin root of curiosity is cur, meaning “why.” Having encountered mystery, we ask questions such as “Why?”, “What is this?”, “What does this mean?”, “Who are you?”, or “Why are you this way?” Mystery engenders curiosity. This analysis of curiosity raises another question:

What is mystery? At its heart, mystery refers to something we see only partially, something that is mostly hidden from us. Almost no person, thing, or event is entirely devoid of mystery. Even something as simple as a tree elicits questions. Why is this tree here? Who planted it and why? Why this kind of tree and not another? Is the tree healthy inside or rotted? Isn’t it amazing that trees breathe our expelled carbon dioxide and give us back the oxygen we need! How has this remarkable symbiosis come about? Yes, even a simple tree has mysteries that pique our curiosity. There is almost always more than meets the eye.

Far deeper are the mysteries related to the people and complex human interactions. Fr. John Le Croix gives the following definition of mystery: Mystery is that which opens temporality and gives it depth. It [also] introduces a vertical dimension and makes of it a time of revelation.

While this definition may seem complex, a simple example might help. Suppose you and I are at a gathering. Smith enters the room and immediately walks up to Jones, enthusiastically shaking his hand. I comment, “Wow!” You say, “What’s the big deal? People shake hands all the time.” I reply, “Smith and Jones have been enemies for thirty years.” The handshake between the two men has a mysterious dimension, one that the eyes cannot see. Yet that mystery is still real, giving the physical handshake both a depth of meaning and a vertical dimension of revelation.

Mystery is rich, fascinating. It can bestow an aura of wonder and awe upon even ordinary things, people, interactions, and events.

Yes, mystery is wonderful. Mystery attracts! It is mystery that generates curiosity, the desire to know more and experience the depths and heights of what is.

Because mystery is important, so is the curiosity that arises as a response to it. It deserves more attention than it usually gets in our theological and pastoral reflections.

II. Problems Regarding Curiosity

Although mystery attracts, we live in times in which there are many factors diminishing its appreciation and the consequent curiosity. This is especially true when mysteries are not quickly “solved” and curiosity cannot be satisfied quickly. There are a number of factors to mention.

First, there is the notion that a mystery is something merely to be solved rather than savored. When we hear the word mystery today we tend to think of crime novels or police shows on television. A crime is committed; the mystery is who did it and for what reason. The “hero” must get to the bottom of this!

While this may be the case for a crime, the mysterious depths of the human person, the significance of human events, and the truths of our faith, are not things to be figured out or solved.

When it comes to the truths of our faith, there are many mysteries that cannot simply be solved. For example, how can Jesus be God and Man? God, of His nature, is eternal and omnipresent and cannot “fit” in space and time. Yet Jesus, as man, is in time and in space. This is not a mystery we can solve. We must savor it. The early Church knew this and the faithful fell to their knees at the words in the creed that announced the incarnation. Wonder and awe are natural reactions to mystery.

Second, we live in an age of empiricism and rationalism. We often demand that everything be explained, that everything be understood within our categories and on our terms. But not all mystery can be explained or understood in this way, which many find irritating and unsettling. Often, the questions raised by mysteries—especially those not easily answered—are brushed aside with the nebulous statement that “science will eventually be able to explain this.”

But of course the physical sciences cannot really address metaphysical realities; or the moral, historical, or emotional significance of things; or why something is meaningful, beautiful, or upright, or even exists at all.

In an age of rationalism, materialism, empiricism, and reductionism, mystery is often underappreciated—seen as a problem when it is not. Deep down, we are more fascinated with mystery than we like to admit, even in times like these.

Third, we live in an age that demands quick satisfaction and instant answers. In the past, we often had to ponder and research things at length; today we “Google it” and are immediately presented with numerous resources and answers. Reflection suffers because of this; we often fail to ponder the deeper aspects of our questions.

Information gathering is not the same as study and reflection. Quick answers often stifle deeper scrutiny and discernment. As a result, we often miss the more mysterious and deeper dimensions of people, places, events, and life itself.

Similarly, in the Church, if all we do is provide quick answers to questions in an inquiry class, or we engage in cursory apologetics, we miss the depths of Jesus’ reply to Andrew’s question: “Rabbi where do you stay?” Jesus did not give Andrew an address or map coordinates. He extended the mystery and deepened Andrew’s curiosity by saying, “Come and see.”

Apologetics has its place, but the true desire driving every question is not merely information, but a transformation in Christ. “Come and see” is not an invitation that can be forever put off by one-off answers.

Fourth, we live in immodest times. Modesty is reverence for mystery. We live in times of overexposure. This is a broader concept than clothing. Many people both demand and provide too much information. They discuss private matters on national television. What should be discreet is shared indiscriminately. There are constant demands for “transparency.” The people’s “right to know” has very few limits today. While curiosity is a good thing in itself, excessive curiosity is sinful.

Mystery is attractive. Modesty is a virtue that governs access to and protects a great gift. The curiosity incited by it should be satisfied at appropriate times and in appropriate ways. Yes, mystery is a gift to be savored, not merely a problem to be solved or a hidden thing to be exposed willy-nilly.

I wonder if, in the Church, we have not overly exposed our sacred liturgies and other mysteries. Who can deny the evangelical power of televised masses and other expositions of our faith and liturgies?

Yet is there nothing left of the disciplina arcanis (discipline of the secret) of the ancient Church? Until relatively recently, our liturgies were conducted in Latin while facing east. These days, little that is secret or even discreet remains. Everything is casual, in the vernacular, and intentionally ordinary. The sacred mysteries seem almost washed out in the light of scrutiny and overexposure. There is nearly an obsession with explaining all mystery; if there is any curiosity at all, it is seen as a failure in catechesis.

With little appreciation for the mystery we truly celebrate at Mass; curiosity, interest, and attendance have dropped. Few dress up for Mass anymore; little seems special about it. All the more reason to re-emphasize the true mysteries we celebrate.

Mystery is attractive! Curiosity is the natural response to mystery. If we try to make everything understandable (which is impossible), we lose our way.

To be continued tomorrow …

March 12, 2017March 13, 2017

Every Round Goes Higher, Higher – A Homily for the Second Sunday of Lent

The second Sunday of Lent always features the Transfiguration. This is because we are following the Lord on His final odyssey to Jerusalem, and this journey up Mt. Tabor was one of His stops (with Peter, James, and John).

It is commonly held that Jesus did this to prepare His apostles for the difficult days ahead. There’s a line from an old spiritual that says, “Sometimes I’m up, sometimes I’m down, sometimes I’m almost on the ground … but see what the end shall be.” This is what the Lord is doing here: He is showing us what the end shall be. There is a cross to get through but there is glory on the other side.

The purpose in placing the account of the Transfiguration here is that it helps describe the pattern of the Christian life, which is the paschal mystery. We are always dying and rising with Christ in repeated cycles as we journey to an eternal Easter (cf 2 Cor4:10). This Gospel shows forth the pattern of the cross: the climb, the rising, and the glory of the mountaintop. Then it is back down the mountain again only to climb another one (Golgotha), and through it find another glory (Easter Sunday). Let’s look at today’s Gospel in three stages.

I The Purpose of Trials – Jesus took Peter, James, and John and led them up a high mountain apart by themselves.

We often pass over the fact that they had to climb that mountain, no easy task.

Anyone who has been to Mt. Tabor can attest to its altitude: almost 2000 feet. Ascending it likely took the better part of a day and was probably somewhat dangerous. Looking down from the top on the Jezreel Valley (a.k.a. Megiddo or Armageddon) provides a view similar to what one would see out an airplane window.

So we have here a symbol of the cross and of struggle. A climb up the rough side of the mountain was likely exhausting, testing their strength.

I have it on the best of authority that as they climbed they were singing gospel songs like this one: “I’m comin’ up on the rough side of the mountain, and I’m doin’ my best to carry on!” Another song says, “My soul looks back and wonders how I got over!” Yet another says, “We are climbing Jacob’s ladder, every round goes higher, higher.”

This climb reminds us of life. Often we have had to climb, to endure, to have our strength tested. Perhaps it was the climb of earning a college degree. Perhaps it was the climb of raising children or building a career. What of real value do you have that did not come at the price of a climb, of effort and struggle?

Most of us know that although the climb is difficult, there is glory at the top if we but endure. Life’s difficulties are often the prelude to success and greater strength.

Although we might wish that life had no struggles, it would seem that the Lord intends them for us, for the cross alone leads to true glory. Where would we be without some of the crosses in our life? Let’s ponder some of the purposes of problems:

God uses problems to DIRECT us. Sometimes God must light a fire under you to get you moving. Problems often point us in new directions and motivate us to change. Is God trying to get your attention? Sometimes it takes a painful situation to make us change our ways. Proverbs 20:30 says, Blows and wounds cleanse away evil, and beatings purge the inner most being. Another old gospel song speaks of the need for suffering to keep us focused on God: “Now the way may not be too easy, but you never said it would be. ‘Cause when our way gets a little too easy, you know we tend to stray from thee.” Yes, God sometimes uses problems to direct our steps to Him.
God uses problems to INSPECT us. People are like tea bags: if you want to know what’s inside them, just drop them into hot water! Has God ever tested your faith with a problem? What do problems reveal about you? Our problems have a way of helping to see what we’re really made of. I have discovered many strengths I never knew I had through trials. There is a test in every testimony and trials have a way of purifying and strengthening our faith as well as inspecting it to see whether it is genuine. 1 Peter 1:6 says, In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These trials are only to test your faith, to see whether or not it is strong and pure.
God uses problems to CORRECT us. There are some lessons we learn only through pain and failure. When you were a child, it’s likely that your parents told you not to touch a hot stove, but you probably really learned by being burned. Sometimes we only learn the value of something (e.g., health, money, a relationship) by losing it. Scripture says, It was good for me to be afflicted so that I might learn your decrees (Psalm 119:71-72). Before I was afflicted, I strayed. But now I keep you word (Psalm 119:67).
God uses problems to PROTECT us. A problem can be a blessing in disguise if it prevents you from being harmed more seriously. A man was fired for refusing to do something unethical that his boss had asked him to do. Although his unemployment was a problem, it saved him from being sent to prison when management’s actions were finally discovered. In Genesis 50:20, Joseph speaks to his brothers: You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.
God uses problems to PERFECT us. When responded to properly, problems are character builders. God is far more interested in your character than your comfort. Romans 5:3 says, We can rejoice, too, when we run into problems and trials, for we know that they are good for us they help us learn to be patient. And patience develops strength of character in us and helps us trust God more each time we use it until finally our hope and faith are strong and steady. Peter 1:7 says, You are being tested as fire tests gold and purifies it and your faith is far more precious to God than mere gold; so if your faith remains strong after being tried in the fiery trials, it will bring you much praise and glory and honor on the day of his return.

So here it is, the cross symbolized by the climb; but after the cross comes the glory.

II The Productiveness of Trials – And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.” He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; from the cloud came a voice, “This is my beloved Son. Listen to him.”

All the climbing has paid off. Now comes the fruit of all that hard work. The Lord gives them a glimpse of glory! They get to see the glory that Jesus has always had with the Father. He is dazzlingly bright. A similar vision from the Book of Revelation gives us more detail:

I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone like a son of man, dressed in a robe reaching down to his feet and with a golden sash around his chest. The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, … His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades” (Rev 1:12-17).

Yes, all the climbing has paid off. Now comes the glory, the life, the reward for endurance and struggle. Are you enjoying any of the fruits of your crosses now? If we have carried our crosses in faith, it has made us more confident, stronger. Some of us have discovered gifts, abilities, and endurance we never knew we had. Our crosses have brought us life! St. Paul said, that this momentary affliction is producing for us a weight of glory beyond all compare (2 Cor 4:14). He also said, For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us (Rom 8:18).

So here is the glory that comes after the climb. Here is the life that comes from the cross.

III. The Pattern of Trials – Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.

Although Peter wanted to stay, Jesus makes it clear that they must go down the mountain for the time being and walk a very dark valley to another hill (Golgotha); for now, the pattern must repeat. The cross has led to glory, but more crosses are needed before the final glory. An old spiritual says, “We are climbing Jacob’s ladder … every round goes higher, higher, soldiers of the cross!

This is our life. Always carrying within our self the dying of Christ so also that [the rising of Christ], the life of Christ may be manifest in us (cf 2 Cor 4:10).

There are difficult days ahead for Jesus and the Apostles, but the crosses lead to lasting glory. This is our life too. The paschal mystery is the pattern and rhythm of our life.

Here is an excerpt from the song “We Are Climbing Jacob’s Ladder.” The song repeats, “… every round goes higher, higher.” One can almost imagine a spiral staircase as the rounds get pitched higher musically. This is the pattern of our life: we die with Christ so as to live with Him. Each time we come back around to the cross, or back around to glory, we are one round higher and one level closer to final glory.