St. John Lateran

In our last article, we tried to answer the question, “what is a Papal Basilica?” We will now investigate a very important Papal Basilica. Here is a hint as to its identity: it is the Cathedral of the Pope and the Diocese of Rome. In every Diocese, there is a special church which is called the Cathedral because it has in it the cathedra (latin for “chair”) of the Bishop. Each Cathedral, therefore, is associated in a special way with the Bishop of that Diocese; it is like his headquarters. As well, the Cathedral is a special sign of unity for the Diocese. People often assume that the Pope’s Cathedral is St. Peter’s since he spends much of his time there. In fact, the Pope’s Cathedral is St. John Lateran. Because it is the Cathedral of the the Diocese of Rome, this Basilica is sometimes called the “mother church” of all the world.

Photo: Livioandronico2013 - Own work, CC BY-SA 4.0

The land on which St. John Lateran sits was given by Constantine to the Pope (probably Pope Miltiades) in the year 313. The building that we see today, which is the end result of many renovations over the years, is truly impressive. What perhaps strikes me most about this building are the enormous statues of the Apostles that flank the two sides of the nave. As a visitor walks through the Basilica, these imposing statues, which were created in the 18th century, make quite an impression. If you were to take a tour of the Basilica, a question often asked is, “which St. John is the Basilica named after?” The group is then usually divided as to whether it is named after St. John the Baptist or St. John the Evangelist. In fact, it is a bit of a trick question. The original and primary patron of the Basilica is “Christ the Saviour”.  Hundreds of years later, in the 10th century, the Basilica was also dedicated to St. John the Baptist. Then, in the 12th century, the Basilica was dedicated to St. John the Evangelist. Therefore, the main patron of the Basilica is Jesus and its two other co-patrons are St. John the Baptist and St. John the Evangelist.

From the year 313, every Pope lived beside the Basilica in the Lateran Palace until Pope Clement V transferred the Papacy to Avignon in 1307. While the Popes were in Avignon, two fires greatly damaged the Basilica and the Palace. When Pope Gregory XI finally moved back from Avignon to Rome in 1377, the Lateran Palace was deemed to run-down to live in. Instead, the Popes lived for a time at St. Mary in Trastevere and then at St. Mary Major. After some years, the Papal Palace beside St. Peter’s was constructed and it became the official residence of the Popes. Pope Francis changed this practice as he chose to live in Domus Sanctae Marthae, the Vatican guesthouse located a few hundred meters from the Papal Palace.

On November 9th, the entire Church celebrates the Feast of the Dedication of St. John Lateran.

What are the Papal Basilicas?

Among the most popular attractions in Rome are the four churches known as “Papal Basilicas”: 1) St. John Lateran, 2) St. Peter’s, 3) St. Mary Major, and 4) St. Paul Outside the Walls.  All of these posses a long and interesting history, beautiful architecture, and important relics.  Because of their significance, over a series of five articles we will explore these churches.  Here, we begin by investigating what is meant by the term Papal Basilica.

In general, the word “basilica” is used either to indicate an architectural style or as a title designating the special status a church possesses.  The basilican architectural form arose in the Roman empire.  A basilica is basically a large rectangular building with an apse at the short side of the structure which is furthest from the entrance.  Often there was a raised platform in the apse.  The latin word basilica is derived from the greek basilike stoa, which literally means “kingly walkway”.  As such, a basilica originally referred to the court chamber of the king.  The place for the king was the raised platform in the apse.  Between 200 BC and 300 AD, numerous basilicas were built in Rome, many of them around the forum area.  The ruins of these buildings are still visible today.  These structures were used as public halls for secular events such as court sessions, public talks and even business transactions.  As the number of Christians in the Roman Empire grew, they eventually needed special buildings to hold their liturgies.  The well known basilica style was used by the Church for this very purpose. Whereas a human king used to be on the raised platform in the apse, in these new basilica churches, the King of Kings, Jesus, was now present on the altar in the celebration of the Mass.  Though few of the Papal Basilicas still retain this architectural style, originally they were built in the basilican form.

The word “basilica” is also a title given by Popes to significant churches around the world.  The four Papal Basilicas are known as Major Basilicas.  The vast majority of other basilicas around the world, including those in Canada (ex. St. Joseph’s Oratory in Montreal) are called Minor Basilicas.  Each of the Papal Basilicas has a Holy Door.  When a pilgrim visits one of the Papal Basilicas, he or she is able to receive a special Roman Jubilee.  Further, each is assigned to one of the Patriarchs of the Catholic Church, who traditionally were understood as governing over an ecclesiastical territory.  Therefore, taken together the Papal Basilicas symbolize the unity of the Church.  With respect to law, the Papal Basilicas are related to the Pope in a special way.  St. Peter’s is in the State of Vatican City, of which the Pope is the head.  The other three Papal Basilicas, even though found within Italian territory, still have a special relationship to the Vatican City as they enjoy “extraterritorial status” under the Lateran Treaty (1929).  In subsequent articles we will investigate what makes each of the Papal Basilicas unique and interesting.

St. John Lateran

St. Peter's

St. Mary Major

St. Paul Outside the Walls

Qoheleth says "All is vanity!" But what does this even mean?

“Vanity of vanities, all is vanity!” (Ecclesiastes 1:2).  For many, this well-known phrase sums up the message that the narrator of the book Ecclesiastes, Qoheleth, is trying to present.  Qoheleth looks out at the world and concludes that all he sees is vanity.  He challenges his audience to reconsider the value of things that they unquestionably accepted as good.  To paraphrase, Qoheleth argues like this.  “You think that it is better to be wise than foolish?  But I have seen that the ultimate fate of the wise and the fool is the same: death.  Why then should we bother being wise?”  We could express the mindset of Qoheleth by imagining how he might question one of our accepted Christian values.  “You think that God is loving?  But, I have seen young children die from cancer. How can you say that God is loving?  Life is meaningless.”

Though many scholars consider the message of Qoheleth to be incredibly pessimistic, numerous others view the book quite differently.  How one interprets Qoheleth’s message depends greatly on how one translates a word that is often repeated in the original Hebrew text of the book: hebel.  Hebel, which literally means “vapour”, is most commonly translated as “vanity”.  Some, assigning an even more negative connotation to the word, translate it as “futility” or “meaningless”.  Others, however, argue that hebel really means something like “enigmatic”.  Understanding hebel in this way gives Qoheleth a very different message.  Qoheleth does not want us to have a naive understanding of the world.  He challenges us to realize that there is much that does not make sense or fit our idea of how God should act.  For example, innocent people suffer while the evil prosper.  Life is full of such enigmas and paradoxes.  If we do not realize that there are things we cannot hope to understand, then we are foolish.  Qohelth teaches us to appreciate life, which is a gift from God, is spite of its enigmatic nature.  Far from being pessimistic, the vision of Qoheleth is rooted in a realistic faith.

This message is important to hear.  Questioning how a loving God can allow the innocent to suffer does not mean that we lack faith.  At times we give suffering people overly simplistic advice which can do more harm than good.  “If you just prayed more, it would make sense!” or “You are suffering, but you just need to offer it up!”  No, Qoheleth wants us to avoid thinking that we can understand everything.  Some things do not make sense and cause us to question our faith.  In spite of this unavoidable aspect of human existence, Qoheleth encourages us not to give up.  The solution is not to ignore the paradoxes but to accept that they are a part of life.  We need to wrestle with them.  At the same time, there is always goodness in life that comes from God.  Regardless of what we are going through, we are called to search for this goodness and appreciate it as a gift.

How does Jesus appear to me? Two different ways God intervenes in our life

During the Easter season we read at Mass different stories describing how Jesus appeared to His disciples.  When considering these stories, we can ask, “but… how does Jesus appear to me?”  Even in the Gospels, we see that there are variations in Jesus’ appearances.  Sometimes He shows Himself in a direct and bold way, like with Mary Magdalene at the tomb or the apostles in the upper Room.  At other times, however, Jesus appears to people in a gentler, more indirect manner.  This was the case with the disciples along the road to Emmaus.  They walked with Jesus and never knew it was Him until they finally recognized Him in the breaking of the bread.

In the Old Testament, God intervenes in people’s lives in two main ways, one forceful, the other less direct.  When God revealed Himself to the prophets, He did so in a powerful way.  Think of Moses at the burning bush or the dream of Isaiah when he was first called to be a prophet.  They had no doubt that they met God.  As a result of God’s powerful intervention in their lives, they spoke His words to people in an equally bold and direct way.  They passed on God’s revelation in the same way that they received it.  In what we call the Wisdom Literature (Proverbs, Job, Ecclesiastes, Sirach and the Wisdom of Solomon), however, we see a very different way of perceiving God’s revelation than with the prophets.  There are no visions or fantastic dreams.  Rather, the sages who wrote these works began by observing nature and human experience.  Grounded in the belief that all this was made by God, they were able to perceive an order in creation.  They then became convinced that the best way to live was in accord with this order.  In transmitting what they discovered to others, they used a very different mode than the prophets.  They did not speak forcefully.  Rather, they expressed the revelation they had perceived in creation through proverbs and beautifully constructed poems and stories.  In this way, they led their audience to ask questions, ponder and discover for themselves the order that they had found and choose to live in accord with it.

God sometimes speaks to us like He did to the prophets.  When describing how they knew what important decision to make in life, some explain that they had an incredible experience.  For example, maybe someone knew that their spouse was the right person to marry after having a profound and moving experience on a retreat.  Oftentimes, however, God reveals himself to us as he did to the sages who wrote the Wisdom Literature.  If we take the time to prayerfully ponder creation and our experiences, we too can perceive the order in it that comes from God.  We discover slowly which actions will lead to our well-being and the well-being of those around us.  God reveals Himself in different ways. No way is better than another.  The important thing is to approach life prayerfully, with an open heart and mind, confident in the fact that God is indeed revealing Himself to us.

Why the words of Isaiah never get old

The Book of Isaiah is incredibly versatile.  We read from it regularly at Mass.  Its words speak strongly to us year of year when we are passing through very different circumstances.  The rich versatility of Isaiah arises in part from the fact that although it possesses an overall unity, different voices are discernible which were initially aimed at distinct audiences in dissimilar settings at specific moments in history.  When we identify with certain aspects of one of these audiences, the message originally intended for them exerts power over us.

Chapters 1-39 of Isaiah were initially directed towards a people under threat in the 2nd half of the 8th century BC.  At this time, both the kingdoms of Israel and Judah faced the very real possibility of being wiped of the map by the Assyrians, the strongest and most brutal force at that time.  Isaiah called this threatened people to trust in God and to use this moment of crisis to convert and grow closer to Him.  At different times, we too can feel as though everything is about to be taken away from us.  Those faced with health troubles, financial insecurities or tensions in their marriage often feel like they are living under the weight of a looming threat.

Chapters 40-48 were originally spoken to a devastated people in the 2nd half of the 6th century BC.  At this time, the Jews were living in exile in Babylon.  The temple, Jerusalem and the surrounding cities lay in ruins.  All seemed lost and many felt abandoned by God.  To this people, the author of Isaiah spoke a message of hope in the darkness: God is still with you and He will make something new rise from the ashes.  When I think of people today who are experiencing something similar, my mind turns to those in Syria.  There are, however, many circumstances that provoke us to lose hope and feel that all in our life has been destroyed, for example, the death of someone we love, the loss of a job or a family break-up.

Chapters 49-66 were initially addressed to people trying to start anew.  After the Persian King Cyrus defeated Babylon in 539 BCE, Jews began returning to Jerusalem.  Once there, they faced the challenge of rebuilding.  There were setbacks.  Divisions arose regarding the best way to proceed.  The author of Isaiah called this fractioned people to be united and focus on what is most important, namely, the love of God and neighbour.  This is the only foundation on which anything can be built.  Often we need to be challenged to return to basics when we are trying to accomplish something individually or as part of a group.  Divisions can too easily arise in families, Church groups, schools and other communities over inessentials.

The Book of Isaiah illustrates a principle we find throughout Scripture.  Words addressed to people living more that 2000 years ago who had a culture alien to our own are heard today as though they were spoken personally to us.  The message comforts and challenges us.  The words God uttered to His people long ago have not lost their power.

Choosing to be agents of unity

The Tomb of the Patriarchs, Hebron. A divided holy site in a divided city.

I hoped that after having spent some months in the Holy Land I would have gained some clarity regarding the ongoing conflict between Israel and Palestine.  The longer I stayed, however, the more confused I became.  I had the opportunity to hear from people on both sides and found aspects of each narrative compelling.  I cannot say that one side is all in the right while the other in the wrong.  Unless things change dramatically, I do not see how things will change for the better.  A critical problem, in my opinion, is the breakdown of communication. People on both sides of the conflict rarely get to personally know one another.  They often don’t appreciate what the other thinks and why.  This problem is hardly confined to the tensions between Israel and Palestine.

There seems to be growing division in many areas.  Politics is becoming increasingly polarized.  Within the Church factions can easily arise.  In families a breakdown of communication is all too frequent.  Disagreements are becoming more charged.  Those on the other side are quickly dismissed, often in a nasty way.  People don’t seem to be able to talk with those who have a different view than themselves, let alone trying to understand why they think as they do.  This deterioration in dialogue is ironic considering we live in an age where technologies such as social media promise to make us more connected.  It seems to do just the opposite.  On Facebook for example, the algorithms of the program ensure that we generally see content we like and agree with.  Hearing and learning from those we disagree with is not really facilitated.  More traditional media operates similarly.  The variety of newspapers and television newscasts cater to every taste.  Unless we really make an effort, we tend to read, watch and listen to perspectives we find most in line with our own.

This fracturing of community goes contrary to our Christian understanding of what it means to be human.  We believe that we are made in God’s image.  God is a Trinity of three persons living in a perfect relationship of love.  Though we are all unique individuals, we become more like God and therefore more human when we grow in deeper relationships with others.  When we polarize into groups we move further away from how God intends us to live.

On the one hand, when we consider the various conflicts around us, whether it be between Israel and Palestine, local politics, the Church or within our own family, it can be tempting to despair because the situation is so complex and seemingly hopeless.  On the other hand, the first and most important step towards peace is simple: we choose to get to know those on the other side, attempt to understand their point of view and empathize if possible, even if we disagree in the end.  Maybe the other will not reciprocate, but we will never know until we try.  Moreover, we need to seek to be agents of unity if we really believe we have been created in God’s own image.

Christmas Midnight Mass in Bethlehem

The birth of a famous person is usually a pretty big deal in our society.  For example, when Princess Charlotte, the daughter of Prince William and Princess Kate, was born not so long ago, the news was on TV and in newspapers around the world.  Countless pictures were taken.  The parents were sent many messages from government leaders and ordinary folk alike.  Because of all the media coverage, it was difficult to miss the birth of Princess Charlotte.  Things were very different when Jesus was born some 2000 years ago in Bethlehem.  His parents had to leave behind their family and well-known surroundings in order to travel to an unfamiliar city where they were strangers.  They had trouble finding a place to stay.  The birth of Jesus was not covered in the media of that time.  Mary and Joseph probably did not receive many congratulatory notes!  The birth of Jesus passed largely unnoticed.

This Christmas I had the opportunity to concelebrate the midnight Mass in Bethlehem, steps away from the place where Jesus was born.  From antiquity, the Basilica of the Nativity has stood over the grotto where Jesus was born.  Though this Basilica is ancient and beautiful in its own way, it is not the kind of monument that stands out and is immediately recognizable by everyone in the way St. Peter’s in Rome is.  The Basilica of the Nativity can also be a bit complicated to get to.  In spite of the fact that Bethlehem is less than 10 km from Jerusalem as the crow flies, it takes a while to get there as you need to pass through the border wall that separates Israel from the West Bank.  Although the Mass was solemn and well prepared by the Bishop and the Franciscans who care for the holy site, the liturgy was also humble and simple.  While it was December 25th, it didn’t quite “feel” like Christmas.  The day is not a holiday in Israel.  In Bethlehem, the minority Christian population is continually declining.  In comparison to the Christmas Mass at St. Peter’s or even many parishes in Vancouver, the celebration of the birth of Jesus in Bethlehem is modest.  When we went to pray in the grotto after Mass, it struck me that this precisely is the way that Jesus enters the world: humbly and unnoticed by most.

Star marks the spot. The place where Jesus was born. Grotto.
Basilica of the Nativity. Bethlehem.

As we have just celebrated Christmas, perhaps it is helpful to consider how we expect that Jesus should enter our life now.  Do we think that Jesus acts in a flashy, St. Peter's-style or in a more quiet and humble Bethlehem-style?  As we enter Ordinary Time, it is important to remember that Jesus usually works in very ordinary ways.  In our simple prayer, when we perhaps feel that “nothing” is happening. Through our family and friends who are so familiar to us.  At the daily grind at work.  Like in Bethlehem 2000 years ago, Jesus enters our life in a quiet, seemingly-unremarkable way that is all too easy to miss.

Renovations to the Holy Sepulchre: Facts and Faith

Edicule of the Tomb, Holy Sepulchre, Jerusalem (source)

Christianity is a religion that 1) is rooted in history and 2) requires an act of faith.  A recent excavation in the Basilica of the Holy Sepulchre in Jerusalem reminded me of this truth. The Holy Sepulchre is built upon the sites where Jesus was crucified and buried.  Hundreds of years ago, a small chapel called the Edicule was built over the tomb of Jesus.  Each day crowds wait for their chance to enter the Edicule and venerate the marble slab covering the place where Jesus was placed after He was taken down from the cross.  This year, long overdue restorations began on the Edicule.  Several weeks ago, this project made international news as the crew had the chance to peel back the marble that covers the stone tomb of Jesus and see what was underneath. What they discovered was quite remarkable. When they removed the venerable marble slab, they discovered a thick layer of debris. Beneath this, they found another marble slab which archeologists think dates from the time of the Crusaders in the 12th century. When the restoration crew removed this older slab they uncovered beneath it a stone bench, which is most probably the spot on which the dead body of Jesus was placed.

When I looked at pictures of this original stone slab, the historical aspect of Christianity struck me. Christianity is a religion that is rooted in real places and events. It centers around a person who lived in a certain place at a specific time. Christianity is not about vague concepts but is a religion firmly rooted in history.  The news coverage of the restoration also reminded me that Christianity requires an act of faith. Though archeologists can tell us that this is the location where Jesus was placed after His death, they cannot say that this is the place from which He rose from the dead. The Resurrection is a matter of faith. We know when and where Jesus lived, died and was buried, but it requires an act of faith to say that He rose again. In this act we choose to believe witnesses - the disciples - who tell us they saw Him after His Resurrection.

Christianity is a religion rooted in history that requires an act of faith. We see this in our lives. The good relationships, beautiful nature and wonderful things which surround us are historical facts. Whether or not we choose to see these people and things as a sign of God’s love for us is an act of faith.  That the world is full of suffering people and injustices is a fact. Whether we choose to believe that the needy are the presence of Jesus inviting us to love Him or that God calls us correct injustices is an act of faith.  Being a Christian requires paying attention to the real, concrete facts in our daily life and responding to them with faith. As we enter Advent, we are reminded of the Incarnation: God became man and dwelt among us. That a man named Jesus was born some 2000 years ago is a fact. To say that He was God is an act of faith that changes our life.

Going up to Jerusalem

From where I sit writing, I can look out the window and see the Jaffa gate, which is one of the main entrances into the walled Old City of Jerusalem. The Old City is a spectacular sight, especially when the sun reflects off the bright stones which make up its buildings and walls. It feels surreal to be sitting here right now.  For years coming to Jerusalem has been a dream of mine. The fact that I have the chance to live in this city for a good stretch of time is something I never really expected.

Last year when I started my studies in Scripture at the Pontifical Biblical Institute (PBI) in Rome, I began hearing about the opportunity to spend one semester living and studying in Jerusalem. This program has a long history. The PBI has had a house in Jerusalem since around 1930. Since then, this house - which actually looks more like a castle from the outside - has been run by the Jesuits as a center for biblical and archeological research in the Holy Land. When the late Cardinal Martini was rector of the PBI in the 1970’s he created a structured program that would allow students from Rome to study for one semester in Jerusalem as they work towards their degree in Scripture. Students would follow most of their classes at the Hebrew University of Jerusalem, one of the oldest and best known universities in Israel. Here classes would focus on the Hebrew Bible (Old Testament). These courses would be supplemented by classes on the New Testament taught at the PBI.  In addition to classroom instruction, students would have the opportunity to visit archaeological sites and broaden their knowledge by hearing from a wider range of scholars, particularly Jewish ones.

The Pontifical Biblical Institute in Jerusalem

Since Cardinal Martini started this program, about a dozen or so students have participated in it each year. As soon as I heard about this opportunity I wanted to be part of the next group to go to Jerusalem. When I proposed the program to Archbishop Miller I was extremely happy and appreciative when he gave me the go ahead to participate.

I arrived in Jerusalem (or “went up to Jerusalem” as they’d say in Hebrew) in early August. In all, I will be here for about six months while following the PBI program. Since my arrival, I have been participating in a two month “Ulpan” at Hebrew University. The Ulpan is an intensive course in Modern Hebrew, which is the form of Hebrew spoken in Israel today. Because it is closely related to the Hebrew of the Bible, learning some modern Hebrew is very helpful for my studies. After the Ulpan finishes at the end of September, we will have a month-long course on New Testament history at the PBI. In November, I will start my courses at Hebrew University. These courses will be on the language, history and archaeology of the Hebrew Bible. In addition, I will keep studying some Greek at the PBI. In addition to classroom instruction, many of the courses will include some very interesting field trips! Sometime in the beginning of February I will write my exams and make my way back to Rome to continue studying there.

My time so far in Jerusalem has been amazing. It is a fascinating and exciting place. Much of what makes Jerusalem so intriguing is that is a holy place for Jews, Christians and Muslims. As a result, in the city there is an incredible, vibrant combination of religious sights and sounds. Jews have many beautiful synagogues in the city and the iconic Western Wall. Each Friday evening at sundown, sirens can be heard signalling the start of the Shabbat. Christians have an abundance of churches in Jerusalem.  Perhaps the most important of these is the Holy Sepulchre, the church built over Calvary and the tomb of Jesus. From these churches, bells can often be heard ringing out Marian hymns. Being able to visit and pray at the Christian holy places has been a wonderful experience. Throughout the city, Muslims have many impressive mosques and monuments; one of the greatest among them is the famous Dome of the Rock. In the city the Muslim call to prayer can be heard five times a day. This lively blend makes the city incredibly interesting and at times somewhat overwhelming to take in.

Adding to the texture of the place is its long and complicated history. Though I feel quite safe in Jerusalem, the many troubles from the past and unanswered questions about the future of the region creates a palpable tension. Jerusalem is something of an enigma. On the one hand, it is the Holy City, a place sacred and inspiring to billions. On the other hand, the place seems to bring out the worst in some people of all religions. There are tensions on various levels: between different religious groups, within each religious group, and between religious and secular aspects of society. In spite of the very real difficulties that exist, the atmosphere of the place is not dark or depressing. On the contrary, in general I find the city to be full of life and energy.

In my time here so far I have been struck by how much I have to learn from this place and those who live in it. People often tell me how lucky I am to be here. I agree of course and am usually aware of this fact. I appreciate the reminders, however, so that I don’t begin to take things for granted. I really look at this experience as a gift and adventure. I will try to learn as much as possible so that I may be more effective in my future ministry in the Church. Along the way I hope to share from time to time some of what I experience.

Melting in the sun on the Mount of Olives with the Old City of Jerusalem in the background