And when He was twelve years old, they went up to Jerusalem according to the custom of the feast.
After the Evangelist had said, that Jesus advanced in wisdom and grace with God and men, he next shews that what he says is true: for he carries Him to Jerusalem in company with the holy Virgin, upon the summons of the feast: and then he says that He remained behind, and was afterwards found in the temple sitting in the midst of the doctors both asking and answering questions regarding those things, as we may feel sure, which were spoken of old by the law: and that He was wondered at by all for His questions and answers. Thou seest Him advancing in wisdom and grace, by reason of His becoming known unto many as being what He was.
Thy father and I have sought Thee sorrowing.
His mother certainly knew that He was not the child of Joseph, but she so speaks to avoid the suspicions of the Jews. And upon her saying, that “Thy father and I have sought Thee sorrowing,” the Savior answers;
Did ye not know that I must be at My Father’s?
Here then first He makes more open mention of Him Who is truly His Father, and lays bare His own divinity: for when the holy Virgin said, Child, why hast Thou so done unto us? then at once shewing Himself to transcend the measure of human things, and teaching her that she had been made the handmaid of the dispensation in giving birth to the flesh, but that He by nature and in truth was God, and the Son of the Father That is in heaven, He says, Did ye not know that I must be at My Father’s? Here let the Valentinians, when they hear that the temple was God’s, and that Christ was now at His own, Who long before also was so described in the law, and represented as in shadows and types, feel shame in affirming, that neither the Maker of the world, nor the God of the law, nor the God of the temple, was the Father of Christ. — Sermon 5.
First reading: Genesis 1:26-28,31
Psalm: Ps 128:1-5
Epistle: Ephesians 6:1-9
Gospel: Luke 2:42-52
they sought him among their kinsfolk and acquaintances;
and when they did not find him, they returned to Jerusalem, seeking him.
Jesus was precious to the Holy Family, to Mary and Joseph. I suppose one of our first reactions on listening to this gospel is a sense of connection. We can understand their fear, their worry. Their young son was lost after a trip to one of the largest cities in the known world. They were frantic and went off in search of Him.
Now we might think — well that makes sense in light of the fact that Jesus is precious. After-all, Mary and Joseph might have well thought that they misplaced God.
I don’t think that Mary and Joseph saw it that way. They were frantically looking because they were — frantic. Mary said as much to Him:
Behold, your father and I have been looking for you anxiously.
Their son, their child, their boy was lost. They wanted to find Him and protect Him. Mary and Joseph didn’t walk around the house all day, muttering to themselves, this is God, be careful with Him. Rather they walked around the house with the same instincts, the same care, the same concerns every parent has. Jesus was precious to the Holy Family because His life, His presence in their house, was a gift from God.
Brothers and sisters,
On this Solemnity of the Christian Family let us pause to recognize the fact the the Holy Family’s relationship with Jesus is the very same relationship we have with our families. Mary and Joseph saw Jesus as a remarkable gift from God. We must look to each other, to all the members of our Christian family, as a tremendous gift from God.
The family, husband, wife, brother, sister, and all the grandparents, aunts, uncles, and cousins are a gift. The larger Christian family is a gift as well.
In our first reading we heard:
Then God said, “Let us make man in our image, after our likeness…—
There are ten words in God’s statement. Throughout the statement God refers to His creative act as an act arising out of a union. Let us… Our image… Our likeness…
God created us and God, in and of Himself, is not singular. God revealed Himself as the Holy Trinity, first in the shadows of the Old Testament, and then fully in the New.
God’s unity is part of us. God, expressed in the union of Three Divine Persons, has modeled us after Himself. As the Three Person in the Holy Trinity are One, so are we born and designed to be in union with each other. The imprint of relationship and family is part and parcel of who we are.
My friends,
We have been created in the image of God. Our connection to each other, expressed in a particular way in the Christian family, is the underlying definition of gift. We are to, and for, each other. We complete each other. As we draw closer to each other we draw closer to God. Those next to us at home, those in church with us today, are a gift to us and are in union with us. We are a gift to them, and are in union with them.
The Psalmist declared:
Blessed is every one who fears the LORD,
who walks in his ways!
We walk in His ways when we come into contact with each other. We walk in His ways when we realize that we, as members of a family, are a gift that has been designed by God.
Brothers and sisters,
Our Holy Polish National Catholic Church celebrates and commemorates the beauty of the Christian Family because we see beyond mere sentimentality to the beauty of God’s design. We raise up the Christian Family: father, mother, children, grandparents, the extended family, all those who acknowledge Christ, because by the revelation of the Holy Spirit we see God’s intent. We are to come together as families and are to nurture, support, care for, look after, provide for, pray for, encourage, build up, long for, worry over, and hold up each member of the family. Each member of our family is part of God’s design.
Mary and Joseph went in search of Jesus because He was gift to them. Let us renew our commitment to recognize and love the gifts we have been given, all the members of our families. God has provided them as gift to us, and has given us as gift to them. Amen.
It was suitable that, after contemplating the liberality of God, we should likewise address His clemency. For what will aliments profit us, if we are really consigned to them, as it were a bull destined for a victim? The Lord knew Himself to be the only guiltless One, and so He teaches that we beg “to have our debts remitted us.” A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner. Moreover, debt is, in the Scriptures, a figure of guilt; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt; for hither does the scope of the whole parable tend. For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing —” that is, every guilt, however small: corresponds with our profession that “we also remit to our debtors;” indeed elsewhere, too, in conformity with this Form of Prayer, He says, “Remit, and it shall be remitted you.” And when Peter had put the question whether remission were to be granted to a brother seven times, “Nay,” says He, “seventy-seven times;” in order to remould the Law for the better; because in Genesis vengeance was assigned “seven times” in the case of Cain, but in that of Lamech “seventy-seven times.” — Chapter 7.
Through Christian Newswire: Fr. Pavone: Pulpit Under God’s Authority, Not Government’s
Fr. Frank Pavone, National Director of Priests for Life, commented today on the “Pulpit Freedom Sunday” that a group of pastors observed this past weekend, in which they spoke about the moral qualifications of candidates for public office, with a freedom that they maintain the IRS is wrongly taking from pastors.
“This effort is not about bringing politics into the pulpit; it’s about getting government out of the pulpit,” Fr. Pavone explained. “It should be Church authority, not government authority that determines the criteria for how pastors should address politics.”
“When a preacher goes into a pulpit, he does so under the command and authority of God, to preach God’s word. Now God’s word cannot really be God’s if the government can limit or censor it. Moreover, if preachers didn’t historically have the freedom to challenge government authority, we would have neither Christianity nor the United States of America,” Fr. Pavone pointed out…
There was much hullabaloo a week or so ago over freedom in the pulpit. Pastors wanted the freedom to comment on politics, political parties, candidates, etc. (but not really – they really wanted to make endorsements).
For more on this see the NY Times: I’m Your Pastor, and I Approved This Ad and from the IHT: Protesting pastors back candidates from the pulpit.
Fr. Pavone and his cohort say it is about freedom.
Fr. Pavone and those like him are so embroiled in politics that they cannot see the forest for the trees. In their comprehension everything is about politics and using political means to achieve the ends they seek. I think Fr. Pavone and the other pastors who championed this cause have forgotten who and what they are. They are not a business nor a corporation. They are not politicians, nor are they dependent on the political establishment for anything. Further, you do not need the government’s permission to comment on or challenge governmental authority. We do it all the time when we comment on greed, unjust war, abortion, capital punishment, euthanasia, or pretty much any biblical principal that is at odds with the government’s direction.
Of course Fr. Pavone could care less about his right to speak freely on these principals. This fight has nothing to do with freedom to teach. He, and those like him, would much rather toss their biretta into the political morass, cleaving onto candidates with endorsements from the pulpit.
I can just see Jesus doing that – come unto Me all who hunger and thirst, and vote Pharisee – they believe in the resurrection!
I suggest that Fr. Pavone go on a long retreat, best in a far away country, and that he break his addiction to politics. When he comes back he should teach the truth without fear. He doesn’t need to approve of any candidate (and none are a basketful of Christian principals anyway), he just needs to trust. Do not fear the government when at the ambon or in the pulpit. Fear God who will judge if you do not put faith and trust in Him. With Him all things are possible.
From Yahoo! Canada News: Poland’s organic farms prove to be fruitful ventures.
Eighteen years ago, Boguslaw Klimczak had a barn with 20 cows and a line of patient customers every morning: The farmer in this small town in central Poland sold his locally produced cheeses out of the trunk of his car at the local farmer’s market.
Now Mr. Klimczak drives a Nissan SUV, and his company, with 3 million zlotys ($1.2 million) in sales per year, has its own distribution network sending fresh butter, cream, yogurt, and cheeses —“ made according to traditional Polish recipes —“ to stores across Poland, and without European Union subsidies to boot.
…
Klimczak says he’s not planning to apply for European Union subsidies and doesn’t spend any money on marketing.
“I’d rather not complicate things by growing too big. Plus, I don’t want to take money just for the sake of taking it,” he says. “We’ve filled a niche, that’s what business is about.”
I loved shopping at these little street side markets when I was in Poland. Folks would come early in the morning, often by bus (small carbon footprint there – better that 50 cars showing up all at once) bringing farm fresh items. We would venture, still sleepy eyed, out of our hotel to buy fresh fruit, yogurt, veggies, and cheeses.
Of course I had a connection to doing that sort of thing. My Busia grew fresh veggies at home and we had the Clinton-Bailey Farmers Market nearby.
To find out more about green Poland visit the International Coalition to Protect the Polish Countryside (ICPPC) and ECOCENTRE ICPPC. Several years ago I had the opportunity to work with Sir Julian and Ms. Lopata. They are great people and their efforts deserve support. Here’s a few of their photos.
But how gracefully has the Divine Wisdom arranged the order of the prayer; so that after things heavenly—” that is, after the “Name” of God, the “Will” of God, and the “Kingdom” of God —” it should give earthly necessities also room for a petition! For the Lord had withal issued His edict, “Seek first the kingdom, and then even these shall be added:” albeit we may rather understand, “Give us this day our daily bread,” spiritually. For Christ is our Bread; because Christ is Life, and bread is life. “I am,” says He, “the Bread of Life;” and, a little above, “The Bread is the Word of the living God, who came down from the heavens.” Then we find, too, that His body is reckoned in bread: “This is my body.” And so, in petitioning for “daily bread,” we ask for perpetuity in Christ, and indivisibility from His body. But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for “all other things the nations seek after.” The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, “Doth a father take away bread from his children, and hand it to dogs?” and again, “Doth a father give his son a stone when he asks for bread?” For He thus shows what it is that sons expect from their father. Nay, even that nocturnal knocker knocked for “bread.” Moreover, He justly added, “Give us this day,” seeing He had previously said, “Take no careful thought about the morrow, what you are to eat.” To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies. — Chapter 6.
I have been following a series of posts by John Guzlowski on language and loss. His reflections were spurred on by the untimely death of novelist David Foster Wallace.
You can read his posts: At Everything’s Jake: re: David Foster Wallace and Suicide and The Deaths of Writers and at Lighting and Ashes: Language and Loss and Language and Loss: Some More Thoughts.
While reading his posts the verse from Romans 8:26 kept jumping out at me:
Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words.
This verse is comforting in those moments when words, poetry, art, and even tears are too little. God is connected to us in our sorrows and our joys. He understands and speaks in a language we cannot comprehend, but a language that gives peace.
From the Film Society of Lincoln Center: Truth or Dare: The Films of Andrzej Wajda October 17 —“ November 13, 2008
—The good Lord gave the director two eyes —” one to look into the camera, the other to be alert to everything that is going on around him.— —” Andrzej Wajda
We’re honored to be able to present what will be far and away the most complete retrospective of Wajda’s work ever mounted in the United States, and we hope to welcome the Academy-honored director to the Walter Reade Theater for the opening weekend of this historic overview.
Wajda was only 13 years old when World War II broke out. His father, a former officer in the Polish Army, was called up to lead a cavalry regiment. A few months later, he was rounded up along with thousands of other Polish soldiers and citizens and murdered by the Soviet Army in the Katyn forest—”an event denied by the Soviets and, even more cruelly, by the Polish Communist government for decades.
Growing up with the knowledge that his father had been murdered yet forbidden from speaking openly about the circumstances had a profound impact on Wajda, and after attending the newly-founded Lodz Film and Theater School, he developed a filmography that constitutes, quite simply, one of the great legacies of world cinema. No single visual style or strategy characterizes his films: His early work often employed intricately illuminated deep spaces, while his work in the ’70s featured a looser, more documentary feel. When Socialist Realism, the Stalinist aesthetic of exemplary working class heroes and didactic narratives, was the order of the day, Wajda’s films served as alternative or counter-histories to the officially sanctioned versions of events.
As we move away from the fog of the Cold War, his films seem less dependent on the specifics of the political or historical issues they address, becoming meditations on concepts such as the price of individualism, one’s duty towards others, and the meaning of freedom. Close artistic collaborators, especially actors Zbigniew Cybulski, Daniel Olbrychski, Andrzej Seweryn, Wojciech Pszoniak and Krystyna Janda, and screenwriters Jerzy Andrzejewski, Aleksander Scibor-Rylski and Agnieszka Holland often did their finest work under his direction. And several of his films, including the marvelous Ashes and Diamonds, which established him as a major international artist after only three features, are among cinema’s unquestionable masterpieces.
The Program Overview contains a listing of films in the series.