2nd Sunday of Lent B February 25, 2024

2 nd Sunday of Lent B

February 25, 2024

 

When this old world starts a getting me down

And people are just too much for me to face

I climb right up to the top of the stairs

And all my cares just drift into space.

On the roof, its peaceful and can be

And there the world below can’t bother me

The Drifters

 

Going up to high places is an old method to get away from life’s concerns.

Many like to climb to the top of the stairs, or on top of mountain peaks.

The problem is that we need to come down again and face what we left in the lower places.

 

In today’s scriptures, we find Abraham, Isaac, Jesus, Peter, James, and John climbing onto mountain tops.  These are places where they receive messages from God.

In our first reading, we hear how Abraham and his son Isaac go to the mountain top to make an offering to God.  One can only imagine what the trip down the mountain and the days to follow will be like.

Benjamin Brittan puts words in the mouth of Abraham and Isaac in his Canticle II.

Isaac: Father, I am full sore afeared
To see you bear that drawn sword.

Abraham: Isaac, son, peace, I pray thee,
Thou breakest my heart even in three.

Isaac: I pray you, father, layn† nothing from me,
But tell me what you think.

Abraham: Ah! Isaac, Isaac, I must thee kill!

Isaac: Alas! Father, is that your will,
Your owne child for to spill
Upon this hilles brink?
If I have trespassed in any degree
With a yard you may beat me;
Put up your sword, if your will be,
For I am but a child.
Would God my mother were here with me!
She would kneel down upon her knee,
Praying you, father, if it may be,
For to save my life.

I would like to ask the same question Isaac asks, “Where is the mother? Where is Sarah?”  Did Abraham not consult the mother of his son?  Did Abraham decide on his own, to sacrifice his son?  Both Abraham and Isaac will be very quiet coming down off the mountain. Isaac will withdraw from his father and Sarah will comfort her son. Abraham will be left to wonder what this challenge from his God meant.   We are left with some of the same questions. Why would a God ask for the sacrifice of one’s own son?  This is the son who lived out the promise of descendants as numerous as the stars.  Many have tried to explain this riddle, Many greater than I.  This could be a homily for another time and place.

The second mountain is the Mt of Transfiguration.  Jesus takes his closest companions up the mountain to pray, and they have a vision of him in glory with Moses and Elijah.   Both companions speak of the promises of God to the people.  Jesus tells the companions to tell no one of the vision.  This vision will feed them as they face the challenges awaiting them in Jerusalem.

For Abraham, Isaac, Sarah, Jesus, Peter, James, and John the problem with mountain tops and roofs is that one needs to come down.  Abraham, Isaac, and Sarah are left with feelings of sorrow over the possible loss of a son and a God who demands such a sacrifice. Jesus and the apostles come off the mountain to go to Jerusalem, a place that offers passion and death. (The transfiguration may point to the resurrection, but they do not know about that yet.)

The same is true for us we can go to the roof or the mountain, and for a time we find release from life’s troubles and woes, but we come back down to face the slings and arrows of our life.

In these days of Lent, we face our struggles and invite God to speak with us on our mountain and provide a vision of hope as we come down the mountain.

Many will gather on Easter morning on a mount to watch the sun rise. As they climb the mount the night is dark, cold, and damp. In time the horizon reveals a patch of red and soon the sky is full of light. The night is ended and as they return to meet the day, they take with them the vision of the morning sun to reassure them that all will be well.  The time on the mount changes the time spent in the valley.

Or in the words of the Drifters:

Right smack dab in the middle of town
I've found a paradise that's trouble proof (up on the roof)
And if this world starts getting you down
There's room enough for two

Up on the roof (up on the roof)
Up on the roof (up on the roof)
Oh, come on, baby (up on the roof)
Oh, come on, honey (up on the roof)
Everything is all right (up on the roof)

Sixteenth Sunday in Ordinary Time, Year A

By Deacon Paul Cerosaletti • July 19, 2026
There is a 16-acre field that stretches up behind my house on what used to be my father’s farm. This spring, the farmer that rents that field planted a “new seeding” of alfalfa haycrop, rotating it out of corn production from the previous year. He tilled the soil, carefully incorporating the remains of the previous corn crop, making the ground level. He then rolled it with a large smooth roller to smooth the ground, push down the stones and make a firm seedbed. He seeded the alfalfa, and then rolled the ground again, making sure there was good seed-soil contact, to ensure the alfalfa, which too is the smallest of seeds, would germinate. Then he left the field. And waited. And hoped. And trusted. For the planting of seed is an act of faith.  That field of newly seeded alfalfa behind my house sprang up with great vigor in May and early June. It looked wonderful — a solid stand. The rain in the third week of June benefited the crop as it was getting dry, but brought with it as well a flush of an unwanted crop — weeds! This farming reality mirrors Jesus’s reminder in the parable that with the good seed of God sown and growing, there will always be weeds of the world — be they people, places, or things — that will compete with the growth of God’s Kingdom. In perhaps a surprising twist in the parable, the farmer instructs the laborers not to pull the weeds, lest they uproot the good crop as well. This is an exhortation to trust and patience in the action of God. While weeds can be devastating to a crop, in the Kingdom of God, it's important to remember that these weeds were once sown as good seed. St. Isadore of Pelusium, a fifth-century Desert Father of the Church, taught that God, the Master of the Harvest, is patient , and the weeds are not to be immediately pulled and burned, in order to give time for us to repent and mend our ways, that we might become good grain again. What? Weeds turned into good grain? Impossible, we think? But St. Isadore reminds us, lest we forget, of the striking examples of St. Peter and St. Paul, who strayed in sin, and yet with God’s grace and repentance went on to yield good and abundant fruit. Indeed, this is the story of so many of the saints! Thanks be to God for a merciful Father who “[gives] his children good ground for hope that [he] would permit repentance for [our] sins” (Wis 12:19b) — giving us a chance to become good grain again! One more thing about that field of newly-seeded alfalfa that became full of weeds. It was what we would term a “clear seeding”, which is a seeding solely of the intended principal crop (alfalfa in this case). There is another strategy that farmers employ to manage weeds in a new seeding, which is to plant them with another intended crop, usually a small grain like oats or barley. We call this other crop a companion crop . The companion springs up early and outcompetes the weeds, holding them at bay. Yet, due to its narrow but tall stature, it allows light down into the canopy to nurture the alfalfa. The result is two intended crops that thrive, helping each other yield a valuable and bountiful harvest. This agricultural practice reminds us that we are never Christians in isolation, but are indeed Christians in communion — companions that help each other on the journey towards the eternal harvest. That journey is the journey of holiness. The Church teaches that we are all called to holiness. That is our ultimate state of being for which we each are created. God sows us as companion crops for each other that we might help each other to grow in holiness, helping each other along the way by example and by deeds of love, kindness, and mercy, which sometimes include fraternal correction. Deeds which sometimes are the smallest of seeds, but grow to have the greatest of effect on each other. When we help each other grow in holiness, we fill the world with companion crops, keeping the weeds of the world at bay.

Fifteenth Sunday in Ordinary Time, Year A

By Rev. Christopher Welch • July 12, 2026
We are well into summer. I keep getting shown photos of the gardens people are tending in their backyards. It takes work and patience for produce to grow. Come in a few weeks and we will have a bountiful harvest of all kinds of produce. Those who are farmers can readily understand the parable of the sower in today’s Gospel. God sends out God’s word, and we are to be good soil for the word to take root. The challenge is to become fertile soil for the word of God. How do we become fertile soil? To be fertile ground, we need to keep an open mind. Too often I find myself not listening to what the other is saying, as I compose in my mind a response to what I think I am hearing. To really listen means to keep my mind open to receive what the other is saying. To listen means putting aside my agenda for a time. Sometimes the word of God struggles to get through all the noise in my brain. This is why quiet time in my day is so important; those who wish to listen to the voice of God go to a quiet place to listen for God. In these summer months we will spend time in quiet places where the word of God may speak to us. God’s voice is found at the seaside, in the woods, and on mountain tops. We need to quiet ourselves and listen for God’s voice. Making ourselves fertile ground for God’s word is not easy. We need to each day work to calm ourselves to hear God’s word. St. Ignatius of Loyola suggests a daily examen. Each day as we pray the Examen we become fertile ground. Here is how it is done: How to Pray the Examen Place yourself in God’s presence. Give thanks for God’s great love for you. Pray for the grace to understand how God is acting in your life. Review your day — recall specific moments and your feelings at the time. Reflect on what you did, said, or thought in those instances. Were you drawing closer to God, or further away? Look toward tomorrow — think of how you might collaborate more effectively with God’s plan. Be specific and conclude with the “Our Father.” Each day we work to make ourselves fertile ground.

Fourteenth Sunday in Ordinary Time, Year A

By Rev. Christopher Welch • July 5, 2026
On this July 4th weekend, we recall our land’s independence from a foreign king and a foreign government. We have thrown off the yoke of King George III; we are a free and independent nation. For 250 years we have been learning what it means to live as an independent and free society. Today Jesus invites us to consider taking upon a yoke as we go forward as disciples of him. The yoke of King George was too heavy for this nation, but the yoke of our God, we are told by Jesus, “is easy and light.” What is the yoke of Jesus? The yoke of Jesus is about the kingdom of God, learning to love others as we love ourselves. As disciples of Jesus we take on the yoke of the Gospel. When life feels heavy, we turn to our God, and our God helps to make our burdens light. There are many things in life that may seem like a yoke, a burden, but if we look at them in a new way, we see our God helping us to carry our burden. As Jesus invites us to consider the childlike, let me share with you a story: The Fable of The Birds At the beginning of time, all the animals were walking around discovering what it was like to be alive. All except the birds! They were doing nothing but complaining because God had given them a heavy burden that he’d given to no other animals: those awkward appendages on their shoulders. God must be punishing them somehow. Why did they have to carry these things around, making it hard to walk? “Why?" they asked. “Why us?” Finally, two or three of the more adventurous birds began to move their appendages. They began to flutter them, and soon they discovered that the very things they regarded as a burden actually made it possible for them to fly. And no other animals could fly. The “heavy burden” turned out to be a wonderful gift. Is there something in your life that at first glance seemed a burden, but later was seen as a gift? One reason why we value the innocent and simple among us is that they can help us to see life and who we are with new eyes. The simple or innocent can sometimes help us see what we thought was a burden as a gift. In the lives of the saints, we read about many who took what seemed to be a burden and made it an asset: The first disciples were simple fishermen. They were not scholarly, they couldn’t read, but they took their experience of Jesus and let it form them as disciples. What was a burden became an asset. Peter denied the Lord on the eve of his death. This made him more compassionate to sinners and those who struggled to have courage. Paul was blinded for 3 days; a former killer of Christians saw with new eyes and preached the good news to the Gentiles. Thomas doubted the Resurrection but came to faith in his doubt. Theresa the Little Flower loved Jesus and others with the simple love of a child of God. St. Kateri looked for and saw God present in the trees and the nature of the forests where she made her home. Mother Teresa of Calcutta saw our Lord present in the sick and dying in India. Blessed Stan Rother, a farmer’s son from Oklahoma who couldn’t read Latin, learned to speak in the native tongue of the men and women who he ministered with in Guatemala. With the eyes of a child, with childlike faith, we learn to see the burdens we carry as paths to faith in the help and care of our God. Let us give thanks today for the gift of freedom and let us give thanks for the gift of our God who makes our burdens light.