Friday, October 5, 2018

A Good and Bad Appalachian Trail Hike

A Good & Bad Appalachian Trail Hike

“It was the best of times, it was the worst of times.”  If anyone’s still reading Dickens, and I suppose many adults are, one immediately recognizes that opening line of A Tale of Two Cities.  It somewhat overdramatizes my experience last weekend on a short portion of the Maryland section of the Appalachian Trail.

Overlook at Pen Mar Park with AT sign (mileage posted on it isn't accurate).
I’d planned a 4-day, 3-nite trip covering a not-very-ambitious 17½ miles for a long weekend of Sept. 28 to Oct. 1, from Pen Mar County Park near the Pennsylvania border down to U.S. Rte 40.  Two small mishaps—“the worst of times”—combined to alter my plan, and I bailed out after 2 nites and 9 miles.  The 1st was a back so painful, for no particular reason, on Saturday nite that I scarcely slept; the 2d was a painfully bruised 4th toe on my right foot.  If it had been just one of those pains, I probably would have continued on Sunday morning; but with both of them, I reasoned that discretion dictated an “early extraction.”

But most of my 2 days on the trail, Sept. 28-29, were serious, hard hiking thru deep woods—mostly hardwoods like oak, hickory, and maple with some beech, a lot of rhododendron, and some scattered pine.  There were a couple of open fields on Saturday, and some very rocky sections.  Naturally, there were lots of uphills and downs; the former seemed more frequent.  Level sections were few and far between, and there were mud and water everywhere, some of it easy to get over on rocks, some of it easy to edge around without violating the rule of staying on the worn footpaths, and some of it only to be mucked thru.  In addition, there were 2 rip-roaring streams to cross besides quite a few little creeks.

And “the best of times” was the new friends that I made on the trail on Saturday.

Day 1, Friday, September 28

My hike began at 11:05 a.m. on Friday with the pleasant company of my brother-in-law David, who picked me up in Silver Spring and drove me to Pen Mar, then hiked with me for about an hour and a half before we stopped for lunch.  We found the trail blazes confusing at the 1st turn in the trail; I expected turns to be indicated as they are in New York (all hail the New York-New Jersey Trail Conference), but they weren’t.  So we missed that turn and then had to backtrack a hundred yards or so.  Then, as complained of by virginiatrailchristine, “the trail turned into a rocky mess. There were large boulders and the trail became very hard to follow with limited blazes.”  But we found our way thru that (and David had some trouble getting thru it again when he returned to his car).

Speaking of lunch, we found this along the trail--looks like what some owl didn't swallow as part of its lunch.
After lunch (mine was a leftover chicken salad sub washed down by water), David headed home, I continued solo hiking but was passed by a couple (at least, I never saw them) on the approach to High Rock, where I diverted from the trail briefly.  I diverted longer at High Rock itself, enjoying a fine view to the west and north; a good number of other folks, teens, young adults, and older adults, were doing the same.  I counted 8 cars in the parking lot there.

Top pic: High Rock. Lower pic: west view therefrom.
It was 3:00 p.m. by the time I finished that touristy thing, and my legs were begging for me to stop.  My shoulders were doing OK.  As usual, I had a heavy pack, probably weighing in at about 30 lbs., 2 liters of water included.  The rest:  one-man tent, sleeping pad, sleeping bag, small hatchet, Mass kit, slippers, flip-flops, one change of underwear and socks, and a spare lighter pair of socks, rain gear (being really conservative in view of the sunny forecast), food, first aid kit, rope, stove and fuel, mess kit and utensils, and miscellaneous little things like duck tape, notepad, and soap.

Camp at Raven Rock Shelter

About 4:30, and 4.8 miles from the car, I reached the short trail to Raven Rock Shelter.  The shelter was already occupied by a lone hiker; I wanted to tent camp farther off the trail anyway.  At least 2 tent sites were already occupied by distance hikers, it seemed.  So I took what seemed to be the last site with a table, as well as a large fire pit.  I pitched my tent—having a hard time with the rocks just below the surface (that’s why I carry the hatchet)—prayed Daytime Prayer, and prepared my supper:  freeze-dried lasagna and unfrozen green beans with Crystal Lite.  
Left me still hungry because I used only half the package of lasagna, which says optimistically that it serves about 2½ people.  I could easily have eaten it all.  But I’d brought only 2 of these meals for my 3 nites, and I was also mindful of a diabetic’s need for some restraint.  Then I hung my bear bag with an over-long new rope, which I then extended as a clothesline to air out my sweaty underwear and long-sleeved shirt—hoping there wouldn’t be a heavy dew overnite.

My lodgings before I put up the rainfly.
Meanwhile, more campers had come into camp.  There was a dad with 2 young girls whom I invited to come over and use my table for their supper, but they declined to do so.  A troop of Boy Scouts showed up, about 10 of them plus a bunch of adults.  There were others whom I couldn’t make out clearly from my camp.  All in all, the camp was pretty well populated by a mix of weekend hikers and distance hikers.

At dusk I hiked down (200 ft. down!) a distance of .3 mile to the spring, which was pumping out plenty of water.  I didn’t filter it on the spot, preferring to hustle back uphill before it got dark.  I was juggling my Sawyer bag, a coffee pot with water, and my trekking pole, and hoping I didn’t have to bring out my flashlight.  (Of course I’d chosen not to bring the headlamp.)

Then it was time for Evening Prayer and time to try to start a fire.  For the 1st time in my camping experience, I failed to get a fire going.  Even with paper and dry tinder (which I carry), everything was too wet after all the recent rain.

Except for the Scouts, everyone else in camp seemed to have retired by 8:00 p.m.  I did so around 9:00 and slept fairly well.

Day 2, Saturday, September 29

I got up at 7:00; daylight was just coming over the camp.  Already most of the distance hikers were gone, leaving the Scouts, the dad and his girls, and a party of young women whom I took to be Girl Scouts as I passed by them on my way to the privy.

My day began with Mass on the picnic table; I was happy to celebrate the feast of my patron St. Michael and the other archangels.  Then bringing in the laundry and bear bag, making breakfast (oatmeal, an orange, and coffee), praying the Liturgy of the Hours, and packing up in no great rush.  I was so slow that it was 10:00 a.m. before I left camp—still ahead of the aforementioned fellow campers.

Following the hints in the Appalachian Trail Guide to Maryland and Northern Virginia and the aforementioned virginiatrailchristine, I sidetracked from the trail at Raven Rock to see what I could see, which wasn’t a whole lot (westward).  Too bad there were no trails before Raven Rock leading up to the eastward escarpment; I did meet one middle-aged couple along there, the male half of whom was picking his way up the rocks to see whether there was a view, but I didn’t stop to find out.


Top: eastward escarpment on approach to Raven Rock.
Bottom: west view from Raven Rock.
While I was atop Raven Rock, I was passed by the young women whom I’d seen in camp.  When they stopped to take a group photo at the cascade of water tumbling down from the rock, I caught up with them and learned that they weren’t Girl Scouts but a school group from Alabama who were hiking parts of the AT in all its 14 states.  Impressive!  There were eight girls and their adult leader.  
The pretty little cascade tumbling down from Raven Rock.
I trailed along behind them, which was a good place to be because they were moving a little faster than I was.  I was amused when one of the girls paused to try to wash the mud off her shoes at a streamlet before we crossed Md 491—like that was going to be of any use!  The trail was just as muddy on Saturday as on Friday, notwithstanding all the downward drainage taking place—obviously because a lot of the “downward” was coming from above the trail.

Little Antietam Creek

Waiting for us on the other side of the road was Little Antietam Creek, rushing and roaring along with loads of whitewater.  The trail turned left, upstream.  The girls went down to the creek to get water.  I went on ahead and after several hundred feet came to the crossing, which consisted of a line of large steppingstones completely submerged in the fast-moving water.  The creek was maybe 30 ft. across.
Looking down the creek from the AT crossing.
Remembering my bloody experience in the Catskills, I had no desire to trust my footing to underwater rocks.  I removed my boots and socks, zipped off the lower portions of my pants, donned my flip-flops (brought along for just such a need), put my pack back on, slung my boots around my neck, and edged into the water, which fortunately wasn’t very cold (the girls from Alabama would think otherwise).  I got a few feet in, knee-deep, dealing mostly with rocks underfoot, and then slipped.  Thank God I caught myself with my trekking pole in my right hand and my left going wrist-deep onto a rock, so that I didn’t flop face-down into the drink with my pack on top of me.  (After the bath it got, my $20 watch from Walmart is still functioning fine 5 days later.)  From there I was able to reach a sandier bottom and make my way carefully ashore, where I unburdened my back, dried my feet somewhat with the little towel from my pack, and put on socks and boots (but not lower leggings).

About then the young ladies finally showed up and looked with some dismay at the rushing creek and the steppingstones.  I suggested they removed their footwear and wade upstream of the stones as I’d done; I forgot to tell them to tie their shoes/boots together and drape them around their necks.  So the teacher went 1st, using the stones, 
Teacher Molly Stone makes her way carefully across Little Antietam Creek.
and the girls started to follow, gingerly and crying out about the water being cold.  Most, if not all of them, were using 2 trekking poles, and they were trying to carry their boots at the same time, and of course balancing themselves and their packs.  Then one of the girls dropped a boot about 2 feet downstream of the stones.  
Obviously, this wasn't a planned shot--
but there goes the boot as girl in white shirt reaches toward it with her trekking pole.
It held in place for several seconds as she tried to reach for it with her pole—and then it started slowly to float away, caught the current, and was gone.

Many cries of panic!  But 2 of the girls on the north bank started to run back down the trail to try to catch up with the runaway (floataway?) boot.  At that point I called to the rest to tie their boots, etc., and apologized to the leader for having forgotten that.  She said she, too, should have told them.  Anyhow, the rest of the girls crossed without incident, all using the stones.  Then we waited, and by the grace of God the 2 girls returned after several more minutes, with the soggy boot.

Restoration Academy crew recuperating after the creek crossing.
Meanwhile, my right foot didn’t feel right.  I removed the boot and sock and found the 4th toe turning purple; it didn’t look like it was blistering.  I thought it was chafing against the little toe and put on a band-aid and booted up again.  Then I sat down to eat my 2 peanut butter and jam sandwiches and a granola bar for lunch, with water.

When all the girls were across the creek and reshod, they circled up for a prayer led by their teacher.  “Aha!” I thought to myself, “their school’s a Christian school, not a public one.”  If I hadn’t been in the middle of lunch, I’d have joined them.

Slogging Along Behind the Girls

They weren’t saying grace, however.  I heard one ask how far before they’d take a break, and the teacher said about 2 miles, which one of them clarified as 2.2 from what her phone told her.  And off they went.  I picked up and followed soon after.  Every once in a while, they’d stop for a few moments.  I knew they were only regrouping, but I was thinking to (kidding) myself, “How nice of them to wait for the senior citizen to catch up!”

One of the easier sections of the trail.
But as the trail ascended, leveled a bit, climbed some more, I had to stop to catch my breath, and they put some distance between us.  I caught up a couple of times, but they kept booking along.  Finally, with my shoulders in pain, I had to stop longer and remove my pack.  So they were gone.  I hoped I’d catch them at the Ensign Cowell Shelter.

I continued to splash thru water and mud where I couldn’t easily sidestep them, or find rocks to step on—generally trying to keep to the trail, as one’s supposed to do, and not erode its edges or the forest itself.

4.1 miles after having left Raven Rock Shelter, after having crossed 2 open fields (one with a lot of cattle in view, fenced in), 
2 roads, various streams (one well swollen but with a plank crossing barely above water, and so easily crossed), 
The plank crossing over the Edgemont Reservoir feeder stream.
and a stone wall, 
Stone wall with a huge log behind it--fortunately, with good gaps opened in both.
I came to another field and had to plop myself down in the grass and take off my right boot and sock.  The toe had gotten pretty painful.  Altho there was no sign of a blister, I put moleskin on and after my wicking sock and hiking sock an additional lightweight sock for a bit more padding.  It helped.  Just then a middle-aged woman came up, hiking alone.  We greeted each other and then hiked along together, gabbing about hiking experiences, including her hope of really getting into some distance hiking.  It made the remaining .8 mile to the shelter go much faster.  Her name was Amanda.

At Ensign Cowell Shelter

Amanda kept going while I headed for the shelter, where the 8 young ladies and their leader were finishing up their lunch.  It was 3:15 p.m.  A couple of young guys were there, but they were about to leave.  The women were getting ready to launch out for another 5-mile jaunt to the Pogo Memorial Campsite, their day’s destination.  But they were there long enuf for me to get into conversation with “the Mothership,” as her T-shirt labeled her.  When I observed they seemed to be a Christian school, she confirmed that; they’re from the Restoration Academy, and her name is Molly Stone.  I volunteered that I’m a priest, which pleased her—we’re both on the Jesus team.  She spoke about the school and the AT program, and I spoke a bit about DBCR.  Maryland is the 4th state on their list.  Since they have yet to do New York, I offered her info on the AT there via my blog and offered to share my photos of this hike, both offers eagerly accepted.  After I got home I followed thru, and “Miss Molly” and I got a friendly dialog going.

Not only were the Restoration girls not Girl Scouts, but in the shelter I overhead one of them remark, a tad disparagingly, that Boy Scouts go camping and Girl Scouts sell cookies.

I told the girls how amazing they are to be undertaking so masterfully this great AT adventure, and they need to be very grateful to Mrs. Stone.  Later, I received a very gratifying note from her that said, among other things, “We thought of you and spoke of you often on the trail with fondness. Our time with you was such a blessing indeed and we are so thankful God put you in our path.”

When my new friends were ready to move on, I offered them the Aaronic priestly blessing (“May the Lord bless you and keep you….”), which they gratefully welcomed.  And off they went.

I settled into the shelter, then puddled .1 mile down the trail to the spring, which was overflowing down into the trail.  This time I did filter 2 liters of water on the spot and also brought back the Sawyer bag full.  I made a couple of entries in the shelter log—one for the Restoration crew, one for myself—prayed Daytime Prayer, made my supper (freeze-dried beef stew—again, half the package really wasn’t enuf—and some almonds and Crystal Lite); later I had a granola bar.  I prayed Evening Prayer after supper, then used the shelter logbook ball point to jot a few notes in my own pad; my pen had died after a few lines last nite.  There was a fine fire pit in front of the shelter, but once again everything was too wet and my attempts at a fire were duds.

Various day hikers went by.  Eventually some other hikers, either weekend or thru hikers, showed up in pairs and went uphill from the trail to the tenting area.  A young dad and his son, who looked to be about 11, arrived, and I invited them to join me in the shelter, which they did.  Their names were Jeremy and Jael.  Jeremy obviously had a good bit of experience and very nicely taught Jael how to get supper ready and other camping niceties.  It was Jael’s 1st overnite experience after a good many day hikes.

At dusk a young couple came into camp, and we welcomed them into the shelter.  They took the “upper deck.”  They prepared their supper while I read a bit of my magazine (an issue of Smithsonian) and did Nite Prayer.  All 5 of us in the shelter were in our sleeping bags before 9:00 p.m.

I awoke after just a couple (?) of hours of sleep with my back hurting.  It hurt to lie flat, and it hurt (a little less) to lie on either side.  So I tossed, turned, and rolled all nite, never really getting back to sleep.  My toe was fine if I didn’t move it, but if I flexed it, it hurt badly.  That’s when I decided it would be prudent not to push on 5 miles on Sunday, and another 3.8 miles on Monday.  If I didn’t leave the trail at Wolfsville Road in the morning, I wouldn’t have another chance for 8.8 miles at U.S. 40.

Day 3, Sunday, September 30

Sunday morning looked a little foggy as dawn edged into our camp.  Jeremy and Jael got up at 7:00 a.m., as they’d planned last nite, intending to be on the trail by 8:00 with 14 miles to cover, they said.  Since I couldn’t sleep anyway, I got up too.  Our up-above neighbors didn’t stir, and the 3 of us communicated only in whispers.  As they were departing, I told Jael what a lucky kid he was to have a dad who takes him camping.

I texted Fr. Mike Conway asking for a pick-up where the AT crosses Wolfsville Rd.  He replied that Bro. Bill Hanna would come for me, leaving Silver Spring around 8:30.

I didn’t care to celebrate Mass while they were packing up and using one end of the picnic table to do that and eat a little cold breakfast.  So I made my own breakfast, same as yesterday (oatmeal, orange, coffee), adding a granola bar.  Then I took up the breviary.

The young couple finally roused themselves and descended from their perch, did their ablutions, ate a little breakfast, and packed up.  As we talked, we learned that we live only about a mile apart in Silver Spring along the U.S. 29 corridor.  Small world!  He was raised Catholic but is no longer practicing, so I didn’t suggest they join me for Mass.  I thought they’d hiked in from Wolfsville Rd. and said they might take me home; they said that would be fine—but they were parked 6 miles north.  Obviously, I had no intention of hiking 6 miles since I wasn’t going to do even the 5 on my original plan for today.

Meanwhile, the folks tent-camping up above filtered by on their way to the privy and to the bear-bag stanchion, apparently intent on getting on their journeys.  I think I remember a couple of fresh day hikers coming by already.

So my shelter mates left around 9:00, and I thought I had a nice half-hour window to celebrate Mass quietly.  Wrong!  As I was starting the Creed, Fr. Mike called to tell me Bro. Bill was already up somewhere on Wolfsville Rd.  So I moved thru the rest of the Mass as quickly as propriety would allow, topped off my backpack, took a good look around to make sure I hadn’t left anything, and got moving.  My back didn’t hurt at all, and I felt quite ready to hike; but I knew that feeling wouldn’t last if I canceled my pick-up.

The trail guide said that Wolfsville Rd. was .2 mile from the shelter.  It didn’t say that the parking lot was at least .1 mile off the trail!  
Not much activity at the Wolfsville Rd. parking lot.
Anyhow, I got there before 9:45, and there was no sign of Bill.  Then we started phoning each other (with bad connections), and I texted him too, about where I was and where he was.  What we didn’t realize is that Wolfsville Rd. has 2 sections, one between I-70 and Wolfsville, and another a few miles farther north heading into Smithsburg.  All of it is Md Rte 17.  He was wandering around the southern section looking for the street address I’d supplied, which is on the northern section.  He hadn’t checked the directions in the trail guide about going 11.6 miles north on Md 17 from I-70, and I hadn’t consulted the AT trail map in advance to see how Wolfsville Rd. divided.

But eventually, after much back-and-forth (in both communications and on the road), Bro. Bill found me, and we headed home.  It was another great day for hiking, sunny and mild.  Good for my young friends moving on from Pogo Memorial toward Harpers Ferry!

Monday, October 1, 2018

Homily for 26th Sunday of Ordinary Time

Homily for the
26th Sunday of Ordinary Time

Sept. 28, 2003
Num 11: 25-29
St. Clement, Plant City, Fla.

This weekend (Sept. 28-30, 2018), I was on a short hiking-camping vacation and didn’t have a congregation to preach to at my Mass along the Appalachian Trail.

“The spirit came to rest on them also, and they prophesied in the camp” (Num 11:26).

The Israelites are in the desert, following their exodus from Egypt, heading toward the Promised Land under the leadership of Moses.  The people have been rumbling and grumbling with discontent over the scarcity of water and forage and food, probably also about the heat, the dust, the snakes and scorpions.  Some of them are murmuring about turning back, going back to Egypt—its gods, its slavery—rather than forward with Moses and the Lord to a new land, a new life, hope and freedom.  Moses has gotten discouraged by all the griping, and he’s complained to God about the burden of leadership thrust upon him by the Lord’s call.  Remember:  he didn’t volunteer for this job, and when God called him he argued with God about that and tried to get out of it (Ex 3:1—4:17).

The Lord responds now by calling more leaders to share the burden with Moses.  70 of the elders are called out with Moses and Aaron to the meeting tent where the ark of the covenant is kept.  And God comes down visibly in the form of a cloud, settles over the tent and upon these chosen leaders.  And they begin to prophesy.

To prophesy means not to tell the future, but to speak in the Lord’s name thru words or actions.  These 70 elders may have been singing the Lord’s praises in some fashion beyond their own control, or dancing ecstatically, or speaking as in a trance, or displaying some other unusual behavior of the religious nature.  For the Spirit of God had come upon them, and at that moment they no longer spoke or acted for themselves but for God, as Moses had been doing all along, and often his brother Aaron too.

Moreover, the story tells us, 2 elders, Eldad and Medad, had stayed in camp altho they were supposed to be at the meeting tent.  The Spirit of God fell upon them too, and they began to prophesy in the camp.  This caused some alarm, and Moses was told.  Joshua, Moses’s young and inexperienced assistant, begged Moses to put a stop to this apparent breach of his master’s authority.  But with true wisdom Moses recognized the action of God in those 2 elders, as in the other 70—or 68, if 70 includes the 2 absentees.  And he exclaimed to Joshua:  “Would that all the people of the Lord were prophets!  Would that the Lord might bestow his spirit on them all!” (11:29).

From this episode we see that, in one sense, God’s Spirit works with human cooperation, and in another sense it’s not bound or restricted by human beings.

The Spirit of God comes only upon those whom Moses has designated.  According to the passage leading up to this morning’s reading, “The Lord said to Moses, ‘Assemble for me 70 of the elders of Israel, men you know for true elders and authorities among the people, and bring them to the meeting tent’” (Num 11:16).  Clearly Moses is to make the selection; and our reading indicates that a formal list of some kind was drawn up:  Eldad and Medad “had been on the list, but had not gone out to the tent” (11:26).  The Spirit of God comes only upon those whom Moses has designated.  God works thru his chosen leaders, whether we mean Moses or, later, the apostles, or in our time the Pope and the bishops.  To apply this to a particular contemporary discussion, the word “elder” in Greek is presbyteros, which the Church has used since NT times to designate one of the 3 ranks of holy orders:  the diaconate, the presbyterate, and the episcopate.  Our English word “priest” is derived from presbyteros, and “priest” is what we commonly call those ordained to the 2d rank of holy orders.  As God used Moses to designate the elders on whom he would pour out his Spirit for leadership and authority, so does God today use the leadership of the Church to designate who is qualified to serve in holy orders.

At the same time as the 70 elders at the meeting tent were displaying prophetic behavior, Eldad and Medad, whom Moses had named also, were missing from that assembly.  We’re not told why.  Perhaps they were sick, perhaps they weren’t informed (maybe they didn’t check their email), perhaps they didn’t want to take part.  No matter.  God’s Spirit finds them and lays hold of them and virtually compels them to respond, and no human intervention will stop that.  In the same way, God’s Spirit remains at work in the Church today among high and low to do what God wants done—whether it’s calling someone for a prophetic ministry in society or calling someone to challenge the rest of the Church to a better practice of the Gospel.  Lech Walesa in Poland and the campesinos in El Salvador who stood up to political and economic oppression were prophets.  Martin Luther King and the whole civil rights movement in this country, and Cesar Chavez and others who demanded fair wages and conditions for migrant workers, were prophets.  Those who organize politically, socially, and culturally to defend and promote human life and human dignity are prophets.  Those who demand that bishops and religious superiors deal with predator priests, brothers, and nuns are prophets, and Abp. O’Malley in Boston is being prophetic by moving out of the archbishop’s mansion in Chestnut Hill and moving into the cathedral rectory in a downtown slum.

Moses’s answer to young Joshua’s objections is, “Would that all the people of the Lord were prophets!”  All the people of the Lord are supposed to be prophets.  Whether ordained or consecrated by vow or lay, every baptized Catholic has received the Holy Spirit.  Every baptized Catholic has been anointed, like Jesus of Nazareth, as a priest, a prophet, and a king—a sacramental fact pointed out when the celebrant of Baptism anoints the just baptized person with sacred chrism after pronouncing a formula that reads in part, “As Christ was anointed Priest, Prophet, and King, so may you live always as a member of his body, sharing everlasting life.”

We’re all charged to carry out our prophetic office as members of Christ’s body by witnessing to our Savior Jesus.  St. Thomas Aquinas wrote, “To teach in order to lead others to faith is the task of every preacher and of each believer.”[1]  The 2d Vatican Council teaches that all the laity are witnesses of the faith, provided by Christ with the grace of God’s word and “the sense of the faith.”[2]  Sense of the faith is a technical theological term, meaning the general agreement of Catholic Christians—not just the bishops, but everyone—on matters of belief and practice across the centuries and thruout the world.  Members of the Catholic laity exercise their prophetic office in accordance with their varying degrees of competence and the particular circumstances of their lives.  They may teach catechism to their own children or to others and teach them to pray.  They may teach theology in schools and universities.  They may explain to others in private conversation, public lectures, and the mass media what we believe and what we do.  They may offer guidance on church matters to priests and bishops and their fellow laity.[3]  They may take positions on matters of common public interest (community affairs and politics) that accord with their faith in Jesus as their Lord.  Above all else, they testify by the virtue of their public and private lives that Jesus is our Lord and Savior.  Moses remarked:  “Would that all the people of the Lord were prophets!  Would that the Lord might bestow his spirit on them all!”  The Holy Spirit that we’ve all received in Baptism, and most of us in Confirmation, empowers us with courage, fortitude, and wisdom to be modern-day prophets.



[1] Summa III, 71, 4 ad 3; quoted by Catechism of the Catholic Church #904.
[2] Lumen gentium #35.
[3] Catechism of the Catholic Church #906-07, citing various canons of the Code of Canon Law.

Sunday, September 30, 2018

Homily for Friday, 25th Week of Ordinary Time

Homily for Friday
25th Week of Ordinary Time

September 28, 1982
Luke 9: 18-22
Eccl 3: 1-11
Don Bosco Cristo Rey, Takoma Park, Md.

After a substantial period of public ministry, after sending the apostles out to extend his ministry, and after the execution of John the Baptist, now Jesus judges it’s time to begin to reveal to the apostles who he is.  It’s not time for a complete self-revelation, lest a misunderstanding “public” put in him a false faith.  Even the 12 aren’t ready yet to understand a Christ who must suffer.

Qoheleth, the Preacher, composer of Ecclesiastes, speaks today in beautiful poetry of time, the right time for everything in our lives.  The right time is a revelation of God to us, of seeing our place in “the work which God has done” (3:11), i.e., how we may fulfill “the task that God has appointed for” us (3:10), just as Jesus opened himself to what the Father asked of him.

St. John XXIII and the 2d Vatican Council urged the Church to be open to “the signs of the times,” and so do spiritual advisors urge us as individual disciples—all those signs, all those times, all those seasons of our lives thru which God speaks to us.

Thursday, September 27, 2018

Mary Help of Christians Watches over Dialog Between Church and China

Mary Help of Christians Watches over Dialog Between Church and China

(ANS – Vatican City – September 27) – In the end, Pope Francis could entrust only to Mary Help of Christians a mission so important and delicate. On the occasion of the Provisional Agreement between the Holy See and the People’s Republic of China, and at the conclusion of his pastoral letter to the faithful in China, Pope Francis delivered into the care of the Celestial Mother this further step of rapprochement between the Vatican and Beijing. Pope Francis has paid homage every 24th of the month even as archbishop of Buenos Aires to the Madonna of Don Bosco, the Virgin to whom the millions of Catholics in China also are closely linked. 

The Provisional Agreement arrives after long years of preparatory work. “It is God’s time, which resembles Chinese time: it’s slow” Pope Francis joked, but just a little, on his way back from Estonia to the Vatican.

The agreement has been a negotiation in which, as the Pope has always explained, both parties have had to give up something. For some it is also a source of “doubts and perplexities”: even the Pontiff admitted this in his letter, perhaps because those who have endured for years the difficulties and problems of living in the “underground Church” now are questioning “the value of the sufferings they faced to live in fidelity to the Successor of Peter.”

The Holy Father does not ignore those Catholics: “Such painful experiences belong to the spiritual treasure of the Church in China and of the whole People of God.” Yet he looks to China “as a land full of great opportunities and to the Chinese people as the architect and guardian of an inestimable heritage of culture and wisdom.”

On the specific theme of the appointment of bishops, the Pope assures “that the nomination is from Rome; the appointment is by the Pope,” and the dialog concerns the antecedent phase, the identification of the candidates. In any case, the agreement represents a turning point for the Catholic Church in China because for the first time, it introduces stable elements of collaboration and because it proceeds in the direction of reconstituting the full and visible unity of the Church.

“Dialog is a risk, but I prefer the risk to the sure defeat of not talking,” the Holy Father had said months ago. And for the future, there is always something to look up to: “Mary, Help of Christians, for China we ask you for days of blessing and peace.” That is the conclusion of the prayer signed by Pope Francis for this special mission.


America magazine offers interesting parallels between the agreement just reached between the Holy See and China, and the 1801 Concordat between the Holy See and Napoleon.

Wednesday, September 26, 2018

Homily for Wednesday, 25th Week of Ordinary Time

Homily for Wednesday
25th Week of Ordinary Time

Sept. 26, 1982
Proverbs 30: 5-9
Our Lady of Lourdes, Bethesda, Md.

If you’re a daily Mass-goer, you’ve noticed that this week we switched in our 1st readings from St. Paul’s 1st Letter to the Corinthians, from which we read extensively starting on Aug. 30, to the Book of Proverbs this week.

In fact, our visit with Proverbs is a brief one, only 3 days, 3 short passages out of a book that consists of 31 chapters.  Tomorrow we’ll move on to Ecclesiastes for 2 days, omitting a 3d day on Saturday when we’ll celebrate the archangels; and next week we’ll take up Job.

Solomon Writing Proverbs (Gustave Dore')
[At one time, Proverbs was attributed to Israel's wisest king.]
In short, we’re in a stretch of readings from the Old Testament wisdom literature, a rapid overview of it.  Most of these wisdom Scriptures aren’t especially religious, as you may already have noticed this week; Job and the Psalms are exceptions.  But all of it is still the inspired Word of God.

We may ask, What is God saying to us thru these proverbs, these collections of human experience, this human wisdom?

There’s a harmony in the universe.  There’s a harmony between human learning and our Creator.  The pursuit of truth—the truth of the created world, the truth of the human character, the truth of our daily experience—all point us toward the One who is Truth.  A person of integrity tries to conform his or her life to the truth of the universe.  We can say that Old Testament wisdom presents us with a “natural theology,” a vision or record of God that we learn from observing the world—not without challenges, however, as some of the psalms and the whole Book of Job confront.

In our 3 short passages from Proverbs this week, we were urged to treat our neighbors—our fellow human beings—decently, to be humble and truthful, to avoid the wicked, to attend to the poor, to be upright before God, to respect God’s word and trust him, to seek moderation in our lives.

The reference to the Word of God in today’s reading (30:5-6) is interesting, out of character for the Book of Proverbs as a whole.

Or is it?  If all of nature is a word of God—Ps 33 says, “God spoke, and it came to be” (v. 9)—then we must listen to nature, to natural law (even our Declaration of Independence says so), to the law of God deeply inscribed in our hearts.  This law, like the proverbs of the wisdom literature, tells us to be truthful, to treat everyone with respect, to honor our parents, to note and heed God’s designs in our sexuality, to be humble before our Creator, to remember our mortality, to trust that God is just and in an afterlife will right the scales of justice with regard to the just and the wicked.

The Collect for last Sunday, which we prayed also today, harmonizes with the wisdom of the Old Testament:  all God’s commands are based on love of him and of our neighbor.  May God grant us eternal life thru our observance of his precepts—of his law—which we may discern in the world we live in and in our hearts.

Sunday, September 23, 2018

Homily for 25th Sunday of Ordinary Time

Homily for the
25th Sunday of Ordinary Time

Sept. 23, 2018
Mark 9: 30-37
Nativity, Washington, D.C.

“He sat down, called the 12, and said to them, ‘If anyone wishes to be first, he shall be the last of all and the servant of all’” (Mark 9: 35).

Most people like to be 1st or most important:  to win a race, to be world champs, to hold high office, to be the honored (and consulted) matriarch or patriarch in the family—or just to beat everyone else in the traffic.

Jesus gives the 12, his chosen apostles, quite a different lesson today—not once, but twice.

The gospel reading begins by telling us, “Jesus and his disciples left from there” (9:30).  “There” is the bottom of Mt. Tabor, where Jesus has just been transfigured, witnessed by his 3 favorite apostles.  At the bottom, the other 9 had failed in their attempt to help a boy possessed by a demon, which Jesus then promptly expelled (9:14-27).  When the disciples asked why they’d failed, Jesus told them, “This kind can only come out thru prayer” (9:28-29).  The 12 are failures when it comes to confronting evil, and they fail because they’re not truly in communion with God.

Then we hear, as Jesus and his disciples “journey thru Galilee,” he seeks to travel privately (9:30).  He does that in order to instruct his disciples, offering them the 1st of those different lessons about true importance; it’s his 2d prediction of his passion, death, and resurrection:  “The Son of Man is to be handed over to men and they will kill him, and 3 days after his death the Son of Man will rise” (9:31).
Jesus teaching the 12 in the house (source unknown)
When the Scriptures use the passive voice, very often it’s an indication that the true actor is God:  “The Son of Man is to be handed over.”  God is acting here.  It’s the divine plan that Jesus fall into the power of evil men who will execute him.  “Let us beset the just one, because he’s obnoxious to us; he sets himself against our doings,” we heard from the book of Wisdom, in a passage closely paralleling the fate of Jesus (2:12).

We must note, of course, that evil is not God’s intent, and the evil men who act do so of their own volition.  God’s will is that Jesus faithfully preach the Kingdom of God, as he has been doing.  That preaching has aroused plenty of opposition, as the preaching of truth often does, and sometimes that opposition is pitiless, and it may cost the speaker his life, as it did Gandhi, the Rev. King, and Blessed Oscar Romero.

Like earlier, when Jesus 1st predicted his passion and resurrection (8:31-33), the disciples “did not understand the saying”; unlike earlier, “they were afraid to question him” (9:32).  Earlier, Peter had challenged Jesus’ prediction and been slammed by Jesus, called “Satan” (8:32-33), for suggesting that Jesus might deviate from his Father’s plan.

Why don’t the disciples understand?  Several commentators state that it’s not because they’re naïve or ignorant.  It’s because they’re willful and obstinate.  They don’t want to understand what Jesus is talking about.  They know well enuf that their own futures are tied to his, and they don’t want to know what he’s talking about.  They don't understand and don't want to understand because they're not in communion with God.

In fact, as they continue their journey, they do just the opposite of what Jesus has been preaching:  “They’d been discussing among themselves on the way who was the greatest” (9:34).  At least they’re ashamed of it, or embarrassed, for when Jesus calls them on it, “they remained silent” (9:34), like kids caught in the cookie jar or a teen nabbed with naughty stuff on his Smartphone.  Or, in today’s very unhappy circumstances, we could say they’re like priests or bishops—or cardinals—who’ve been caught pursuing their own importance, their own pleasure, their own power, their own interests, rather than those of Christ’s flock.  “Where jealousy and selfish ambition exist, there is disorder and every foul practice,” James warns (3:16).  We could say, with sad irony, that some of the successors of the apostles have been acting just like the apostles.

So Jesus gives the apostles a 2d lesson in true importance.  “Then he sat down” (9:35).  He assumes the position of a teacher, of one with the authority of the wise and experienced.  He speaks ex cathedra, “from the chair,” whether he was using an actual chair or just sitting on the floor of his humble home in Capernaum.  He calls the 12 to him—it’s not clear whether “the disciples” mentioned in vv. 30-31 refers only to the 12 or to a larger circle—but here he addresses his inner circle, those who will be the leaders of the larger group of his followers, those he most wants to understand who he is and what is his mission.

“And he said to them, ‘If anyone wishes to be first, he shall be the last of all and the servant of all.’”  In later years, the Church would understand that thru his passion and death Jesus had been configured to the Suffering Servant of the prophecies of Isaiah.  By giving his life, with his blood poured out “for many” (Mark 14:24; Matt 26:28), he had been “the servant of all” and the least, the most wretched of human beings in the eyes of the Romans and of the Jewish leadership who desired his death.

But, Jesus tells the 12, that way of being the 1st, the most important, the greatest, applies to all of his followers.

To drive his point home, Jesus takes a child—maybe a son of Peter or one of the other local disciples—and places the child in their midst, then puts his arms around him (9:36).  Jesus isn’t being cute or cuddly, the way we are over infants and little kids.  In the ancient world, children were of no importance and were, socially, of not much more standing than slaves.  If the life expectancy of children was that only about half would reach the age of 5, you didn’t invest your emotions very heavily in them.  Not until children reached their teens and could pitch in with substantial work did they stop being a liability to the family.
Let the Children Come to Me (Carl Bloch)
So Jesus is turning society on its head:  “Whoever receives one child such as this in my name, receives me” (9:37).  A child is the last in society, and that’s what Jesus is like and what the disciple must be like.  At the same time, a child is receptive:  always asking questions, always curious, always eager to learn about the world, about customs, about family (until she or he becomes a teenager, of course, and already knows everything).  A child will be ready to hear the teaching of Jesus, and so should his disciples be, even when his message is a very uncomfortable one:  “The Son of Man will be handed over,” and so on; and “the 1st must be the last and the servant of all.”

As the disciples refused to believe that the cross lay ahead of Jesus, we don’t readily believe it either.  That is, like the disciples, we don’t want hardship, pain, or sacrifice—which following Jesus must entail.  In the Collect today, we prayed that we might keep God’s precepts of love of him and of our neighbor.  And don’t we often resist loving our neighbor because that’s hard?  It’s hard always to be forgiving, patient, kind, giving of ourselves.  It’s hard to take the position of “servant of all.”

Jesus continues his teaching by telling us that whoever receives him receives the Father who sent him (9:37).  Jesus has come to do the Father’s bidding, to make the Father’s kingdom known and accessible to sinners.  That, and not the pursuit of their own importance, is the mission of the 12.  That is the mission of Christ’s Church:  to be at the service of the Gospel, of making the Father known, of imitating Christ in our love for everyone, even society’s least, of preaching repentance while bringing mercy and forgiveness.  That is the mission not only of Pope Francis and the bishops, but of all of us in the ways that we live in our families, in our workplaces or schools, in our social circles, in the ways that we seek to serve people thru our parish or organizations.

Wednesday, September 19, 2018

17 SDBs Celebrate Jubilees

17 SDBs Celebrate Jubilees

Photos except the last, by Bro. Travis Gunther, SDB (using your humble blogger’s camera)

Unless you’re dealing with Earth’s geology or with astrophysics, 855 years is a lot of years (even if it doesn’t quite catch up with the reported ages of the biblical patriarchs).

855 is the total number of years that the New Rochelle Province celebrated on September 8 as it honored 17 jubilarians and thanked God for their years of ministry, primarily in our province. They included priests celebrating anniversaries of ordination and/or religious profession and Bro. Sal Sammarco, celebrating the 50th anniversary of his profession.

Led by Fr. Tim Zak (left), the six priestly jubilarians renewed their commitment after the homily. L-R: Frs. Steve Dumais, Ken Shaw, John Puntino, Mike Mendl, Jim Berning, and Samson Anthony.
The other 16 jubilarians were Fr. John Masiello, 70 years professed and 60 years ordained; Fr. Sid Figlia, 60 years professed and 50 ordained; Fr. Jan Bernas, 60 years professed; Fr. John Puntino, 50 years professed and 40 ordained; Fr. Ken Rodes, 50 years professed; Frs. Rich Crager and Jim Mulloy, 40 years professed; Frs. Steve Dumais, Jack Janko, Mike Mendl, and Ken Shaw, 40 years ordained; Fr. Tom Provenzano, 25 years professed; and Frs. Samson Anthony, Jim Berning, Alain Leonard, and Eric Wyckoff, 25 years ordained.

Only ten of the jubilarians were able to be present for the celebration at the Marian Shrine in Haverstraw, N.Y.—the other seven constrained by poor health, distance, or pastoral responsibility—or, in Fr. Alain’s case, helping to host the Rector Major in Montreal.

Priest celebrants and other sacred ministers at the altar for the Eucharistic Prayer.
The celebration was originally scheduled to coincide with Fr. Angel Fernandez Artime’s pastoral visit to the U.S. When the U.S. Government impeded that visit, Fr. Tim Ploch stood in for the Rector Major. A member of the general council since 2014, representing the Interamerica Region, Fr. Tim is always happy to return to his home province, and the province more than ready to welcome him.

Following an assembly of Salesian Family members earlier in the morning, the jubilees celebration attracted a large crowd of Salesians, Salesian Sisters, Salesian Cooperators, Salesian Lay Missioners, ADMA, Don Bosco Volunteers, students from Salesian schools, parishioners from Salesian parishes, alumni, and relatives and other friends of the jubilarians, nearly filling the Shrine chapel for Mass and quite filling the pavilion after Mass for a buffet lunch.
Fr. Tim Zak (left) leads the profession jubilarians in a renewal of their vows. L-R: Frs. Rich Crager, John Puntino, Tom Provenzano, and Jim Mulloy, and Bro. Sal Sammarco.
The Eucharistic liturgy of September 8 celebrates the Birth of the Virgin Mary. Hence, Fr. Tim’s homily focused on her as “a living example that all things work for good for those who trust God” (cf. Rom 8:28, from the first reading). That was true for Mary because she responded positively to God amid so much confusion, anxiety, and pain in her life; Fr. Tim cited various episodes recorded in the Gospels.

Bro. Sal Sammarco read the Mass’s first Scripture passage, Romans 8:28-30.
Fr. Tim also noted that St. Joseph responded, as well, to what God told him to do: “to be a father to a child who was not his.”

Repeating, he said that “all works for the good for those who love God and work for him.” This becomes true in Salesian lives, which we can see if we look back reflectively and see where we tried to integrate into our lives what God has sent to us. And so “we trust him for the future.”

Finally, Fr. Tim applied that lesson to the lives of the 17 jubilarians and paid credit to their faithfulness.

During the Mass the priests present who were celebrating 25th and 40th anniversaries renewed their priestly commitment, and the confreres celebrating 25th, 40th, and 50th anniversaries of profession renewed their vows.

Fr. Tim with the priest jubilarians after Mass. Your humble blogger, with arm around Fr. Tim, attended Salesian Junior Seminary in Goshen with him in the mid-'60s (they were 2 years apart), as Fr. Puntino did also (a year behind blogger).

Fr. Puntino thanked God and others for 
the vocations of the priest jubilarians.
Speaking for the priest jubilarians at the end of Mass, Fr. John Puntino voiced gratitude to God and confreres for the grace of their vocation lived in the context of changing and sometimes turbulent times, starting for himself and his four classmates with “the year of three Popes” (1978). Bro. Sal spoke for the profession jubilarians, expressing appreciation for family and then for God, Mary, and confreres.

Music was provided by staff and students from Don Bosco Prep, Ramsey, N.J.

Photos: https://pix.sfly.com/4iXtrb

Amid all the after-Mass photography, Fr. Tim Ploch posed with the Salesians in initial formation 
and their formators--by God’s grace, a very large group but hard to capture quickly with a cell phone--
not quite everyone's in it. (Shot by blogger)

Monday, September 17, 2018

Homily for Monday, 24th Week of Ordinary Time

Homily for Monday
24th Week of Ordinary Time

Sept. 17, 2018
1 Cor 11: 17-26, 33
Don Bosco Cristo Rey, Takoma Park, Md.

“I hear that when you meet as a Church there are divisions among you” (1 Cor 11: 18)

Earlier in 1 Corinthians, Paul chastised the Church for factionalism based on whom they looked to as their leader or model of faith:  Paul, Apollos, Cephas (see ch. 3).  Here he faults them for a different kind of factions when they come together, i.e., to celebrate the Lord’s Supper:  this time on the basis of social class, rich and poor (11:18-21).  At this time in the early Church—not even 30 years after the Resurrection—the Eucharist was celebrated in conjunction with a meal, but those with an abundance of food weren’t sharing it with those who had less.  Picture a church potluck dinner at which every family eats only what they’ve brought and don’t offer it to anyone else.

An agape feast
(Fresco at a tomb in the catacombs of Sts. Marcellinus & Peter, Rome)
Then Paul reminds them of the origins, the meaning, of the Lord’s Supper:  Christ gave us this sacrament as a memorial of his own self-giving (11:23-24).  He who was super-rich in the abundance of God’s love gave himself to us who are so wretchedly poor (cf. Phil 2:6-7), that a new covenantal relationship might be forged between us and God (11:25).

So it ill behooves the Corinthians to ignore the poor and think only of themselves.  So any distinctions between rich and poor or between ethnic groups or anything like that is antithetical to the Eucharist, to the Body of Christ in which we participate.

And it’s one of the glories of our Salesian mission and of what we do, of who we are, at DBCR that we do the opposite of what the Corinthians were doing, e.g., in our sistering with Cristo Rey Houston last year and our mission trip to Puerto Rico this summer—and in our day-to-day school life.  Thanks be to God!  Thanks be to the grace of our Lord Jesus.  May we always “do this in remembrance of [him]”—bringing the Eucharist into our lives.