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Untitled Stories for the Lenten Journey
Tales for the Six Sundays of Lent, Cycle B,
from Ash Wednesday through Palm Sunday
Parables Today, Volume 1
Copyright © 1994-2012
Robert Béla Wilhelm
All Rights Reserved.
Published by
Storyfest Productions
18934 Rolling Road
Hagerstown MD 21742
A TEXTBOOK
for the School of Sacred Storytelling
Storyfest
www.storyfest.com
School of Sacred Storytelling
www.sacredstorytelling.org
Parables Today
www.parablestoday.com
Storyfest Journeys
& Pilgrimages
www.storyfestjourneys.com
Biography
www.robertbelawilhelm.info
Icon Gallery
www.robertbelawilhelm.com
Robert Béla Wilhelm, Th.D. Storyteller
R obert B éla W ilhelm, Th.D. Storyteller
Born in New York City of immigrant parents, Robert Béla Wilhelm heard his first stories from his Slovak mother and his Hungarian grandmother. He is a traditional teller, shaped by his Eastern European heritage, and his spirituality is rooted in his Catholic Christian faith. He worships with both Roman Rite & Byzantine Rite communities.
Robert is both a hagiographer who tells stories of the holy ones, and an iconographer who tells sacred tales through the visuals of painting. His master’s degree is in religious education, and his doctorate is in religion and the arts. He is retired from university and seminary teaching.
Dr. Wilhelm lectures, teach, and performs stories for churches, schools, retreat centers & pilgrimage groups across America, Europe and the Pacific.
With his wife, Dr. Mary Jo Kelly Wilhelm, whose books and retreats are on women’s spirituality, he resides in Maryland & Florida. Contact Robert at his e-mail Or, visit these websites: School of Sacred Storytelling and Parables Today
How to Use this Storybook
for Your Lenten Journey
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Untitled First Sunday of Lent
Lectionary Images:
Genesis 9: 8-15 [Roman Lectionary]
Genesis 9: 8-17
[Revised Common & Episcopal Lectionaries]
I set My rainbow
in the sky
as a sign of My covenant with My Creation.
Psalm 25: 4-9 [Roman Lectionary]
Psalm 25: 1-10 [Revised Common Lectionary]
Psalm 25 [Episcopal Lectionary]
Make your ways known to me.
Lord, teach me to walk your path.
Mark 1: 12-15 [Roman Lectionary]
Mark 1: 9-15 [Revised Common Lectionary]
Mark 1: 9-13 [Episcopal Lectionary]
The Spirit sent Jesus into the desert
For forty days He stayed in those waste lands.
Tested by Satan,
surrounded by beasts,
He had only the Angels
to comfort Him.
Short Story
The Rainbow Canoe
Hee-ma, a Hawaiian chieftain, sailed to faraway Tahiti where he was captured by creatures who threw him into a deep pit. Seeing the light of the Creator in his eyes, they took his eyes from him, and hid them.
For they hated light. And they hated the Creator. Poor Hee-ma was thrown into a pit from which he could not climb out.
In Hawaii, Hee-ma’s wife Lu-ah gave birth to a son, Kaha-ee. As he grew he asked for his absent father many times. “Oh, my son,” his mother explained sadly, “Your father was swallowed by the darkness of the ocean.”
Kaha-ee watched the Sun journey across the sky every day. “If the sun can journey away, and come back, every day, I can too.” thought Kaha-ee.
The boy built a canoe which he named “Rainbow,” for he knew a rainbow can join two distant islands at each end. Kaha-ee went in search of his father.
He arrived in Tahiti during the day, and found his father in a deep pit. The Sun set, darkness came, and evil creatures came from the sea. They taunted his father, but grew tired of their sport and went inside their party house.
All night long, Kaha-ee took leaves and stuffed up the holes and chinks in their party house. The evil creatures never saw the sky lighten, and so had no time to return to the sea before the Sun rose.
Suddenly, Kaha-ee pulled the leaves out of the chinks and holes in the house. Light poured in. And the screaming creatures shriveled up and disappeared.
There, in the ruins, Kaha-ee found a box, still full of light that the Creator puts in every human being. In the box were the precious eyes of his father. Then he pulled his father from the deep pit.
Kaha-ee restored his father’s sight, tenderly placed him in his canoe, and began his journey home.
When he came to Hawaii he saw a beautiful rainbow stretched across the sky from one end of his home island to the next.
Kaha-ee’s mother Lu-ah also saw that rainbow. And, as she looked towards one end of it, she saw her husband and her son walking towards her from the beach.
Long Story
The Rainbow Canoe
Hee-ma was a chieftain who lived in he Hawaiian Islands, on the Island of Maui, in the village of Hana where rainbows spread across the sky from the mountains up and west to the sea down and east. And faraway, down and east, were the faraway islands of Tahiti.
Hee-ma had once sailed beyond the end of the rainbow, all the way to Tahiti. There he met a beautiful young woman named Lu-ah, and she became his bride. Together they sailed for many weeks until they cam up and west to the Island of Maui. And in the village of Hana they made their home.
Now his wife Lu-ah was with child, but she was sick with the pregnancy. Or, Hee-ma thought, was she sick longing for her home in faraway Tahiti. About to birth life, Lu-ah was slipping towards death.
Hee-ma sailed back to the Islands of Tahiti, to learn a cure and bring life back to his wife. But he seemed to be swallowed by the sea, and was not seen again.
Hee-ma had been captured by the creatures of darkness who dwelt in the dark night sea.
Hee-ma’s canoe landed on the beach in the middle of the night. He was captured by the creatures of darkness who dwelt in the night sea.
And seeing the light of the Creator in his eyes, they took his eyes from him, and hid his eyes in a secret place. For they hated light, and loved only the night.
Poor Hee-ma was thrown into a pit from which he could not climb out.
Each night, after the sun had set, these little crab-like creatures came ashore on the island of Tahiti and caroused all night long in their party house on the beach.
And every night the little crab-like creatures rolled rotten breadfruit to the edge of the pit, and threw it down upon him. The rotted fruit stank and covered Hee-ma. The creatures of the night taunted him without mercy.
Before dawn these crab-like creatures scampered sideways across the sands and back into the sea. They swam to the very bottom and swarmed there in the place that was dark and cold.
Back in Hawaii, Hee-ma’s wife Lu-ah grew strong in her last weeks of pregnancy, and gave birth to a healthy son, Kaha-ee. As he grew he asked for his absent father many times. For other children had fathers, but he had none.
“Oh, my son,” his mother Lu-ah explained sadly, “Your father was swallowed by the darkness of the ocean, the dark ocean that rises to the shores of our little island.”
Her answer always frightened Kaha-ee. And so she always finished her answer by saying. “And the dark ocean would swallow up our little island that floats like a boat atop it, if the Sun did not shine down and smile on us every day.”
And both mother and child would look up at the bright Sun. This always comforted Kaha-ee, and he imagined that the Sun lovingly watched him, as a father would watch his son.
Kaha-ee watched the Sun journey across the sky every day, and he thought to himself: “If the sun can journey away, and come back every day, I can too.”
The child was now growing towards manhood. And he finally decided to find his father. Kaha-ee built himself a canoe which he named “Rainbow”, for he knew that the Rainbow can join two lands at each end.
Kaha-ee knew that one end of the Rainbow was rooted in the mountains of Maui, up and west from his little village of Hana. And he knew that the other end of the Rainbow must rest atop a mountain, down and east in Tahiti, faraway.
When the sun rose every morning, the ocean water flickered and danced with many colors. Kaha-ee watched the shimmering lights that danced upon the sea, and they seemed to be another rainbow. Not a Rainbow in the sky, but a Rainbow on the Sea.
It was as if there were a Rainbow Road for his canoe to glide upon. Young and strong Kaha-ee was carried by the blowing winds and the flowing currents to the faraway land of Tahiti in search of his father.
Kaha-ee was blessed by the Sun, for he arrived during the day, and found his father in the pit. But the Sun was setting, and Kaha-ee had to hide first, before he could pull his father out.
Darkness came, and evil creatures came from the sea. They taunted his father Hee-ma for a while, but grew tired of their sport and went inside their party house.
Outside, all night long, Kaha-ee took leaves and stuffed up all the holes and chinks in their house. The evil creatures never saw the sky becoming lighter, and so they had no time to return to the bottom of the sea before the Sun rose at dawn.
After the Sun rose, Kaha-ee began pulling the leaves out of the chinks and holes in the house. Light poured in. Then Kaha-ee, with all his strength, pulled down the house. The light flooded the screaming creatures, and they all shriveled up and disappeared forever.
And there in the ruins, in a little woven basket, Kaha-ee found the treasure. In the box, still full of light that the Creator puts in every human being, were the precious eyes of his father. Then he pulled his father out of the pit.
Kaha-ee restored his father’s sight, washed him in the sea to cleanse him from the filth of the pit, and tenderly placed him in his canoe, “Rainbow.” They began the journey home.
When they came to Hawaii they saw a beautiful rainbow stretched across the sky from one end of his home island to the next. Kaha-ee and Hee-ma laughed as they named all the colors they saw in that rainbow.
A short while later, Kaha-ee’s mother Lu-ah also saw that rainbow. And as she looked towards one end of it, there Lu-ah saw her husband and her son walking towards her from the beach.
Reflections
The Rainbow Canoe
[Note: I’ve spelled the Hawaiian personal names phonetically, with English-sounding vowels rather than the standard form of written Hawaiian. This will make for easier pronunciation for most English-speaking readers.]
This story, from the Hawaiian Island of Maui (Mow-ee), reminds us that the Rainbow is for many peoples of the world a sign of hope. (Because of the unique climate and environment of the Hawaiian Islands, Rainbows - Anuenue pro nounced A-NU-ay-NU-ay - are a constant everyday occurrence)
This Polynesian tale has many versions across the Pacific, varying from island to island. For example in some versions, Kaha-ee seeks his father’s bones in Tahiti, while in other tales he seeks his father’s eyes. Similarly, some versions have the evil creatures in crab-like form while other have them in bird-like form.
In retelling a tale with many variations, the storyteller needs to choose those images that are most vivid in the teller’s imagination. And, choices have to be made about which images are closest to underlying themes which the teller wishes to emphasize.
In crafting this tale, the images of light -- Sun and Rainbow -- are connected with the essential hopefulness of the story. Therefore, Eyes -- which are vessels of light -- seem to be the better choice than Bones.
In the same way, Crabs living in the dark and the deep contrast better with the theme of light than do Birds. These storytelling choices emphasize the differences between Light Above and Darkness Below.
This tale also illustrates another aspect of the art of sacred storyteller. In many versions there is a different ending: Kaha-ee himself marries, but his wife leaves him, disappearing into the heavens.
If the teller has more time to develop a cycle of stories, this turn of events provides a chance to explore powerful themes essential to understanding the spiritual quest.
For example, it explores two very important relationships for every Hero or Heroine: the earlier relationship to a parent, and the subsequent relationship to a spouse.
Kaha-ee loses both his father and his wife, and re-establishing his relationship to both is essential for him to complete his own spiritual journey. Healing has to happen before he can fully be Son or Husband.
Overcoming the estrangement from parent or spouse is frequently our most important desert experience. And it is a long process.
Jesus’ forty days in the desert are based on Israel’s forty years in the desert. Our own process is more a life-long journey rather than the short seasonal journey of Lent.
This tale also illuminates many aspects of Covenant that we know from the story of Noah. Light and life will overcome the watery chaos of darkness and death. The Son, our Redeemer, will complete the work the Father, our Creator, has begun.
In today’s Responsorial Psalm we hear the refrain of “Teach me your paths, guide me in your truth.”
The image of the Rainbow as a path, a road of guidance is a vivid one, and especially powerful for the catechesis of Children.
The story is also appropriate for adult catechesis, especially in the use of light, vision, and sight. This story is an appropriate way to connect with the Catechumen’s Lenten quest for God’s light, or spiritual sight.
Telling the Hawaiian tale on the First Sunday of Lent prepares us for the Lenten Gospel reading on the Fourth Sunday of Lent (Cycle A) and the story of the Man Born Blind.
I have told a Hawaiian version of the story. A very different version is told in Tahiti, and included in the anthology Pacific Island Legends by Flood, Strong, and Flood (Bess Press, Honolulu, 1999). It is called “Tahaki the Golden Skinned Boy.”
A Polynesian Story
from the Hawaiian Islands
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
A Polynesian Story
from the Hawaiian Islands
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Recited by Robert Béla Wilhelm
Scripture Images for This Sunday
Told by Robert Béla Wilhelm
The Story of the Rainbow Canoe
by Robert Béla Wilhelm, Th.D.
Commentary on Scripture & The Story
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PK H;@o8 8 % OPS/assets/css/content2-paginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
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PK H;@uZ Z OPS/assets/svg/content2.svg
PK H;@n3 OPS/content3.xhtml
Untitled Second Sunday of Lent
Lectionary Images:
Genesis 22: 1-2, 9, 10-13, 15-18 [Roman Lectionary]
Genesis 22: 1-14 [Episcopal Lectionary]
And God tested Abraham.
God called, “Abraham!”
And he replied, “I am here.”
Then God said,
“Take Isaac,
Your only child,
the one you love,
to the land of Moriah.
There I will show you a mountain.
You shall offer him there
as a burnt offering.”
Mark 9: 2-10 [Roman Lectionary]
Mark 9: 2-9 [Revised Common Lectionary]
A cloud drifted overhead,
casting a shadow over them.
From that cloud came a voice:
“This is My Son,
My Beloved.
Listen to Him.”
Short Story
A Message from the Goat
Long Ago, there was an old patriarch who wandered about the desert with his kinfolk, and their flocks of sheep, and their herds of goats.
Now, the old patriarch had a favorite son who tended a certain herd of goats. And among all those goats, the son had a favorite goat. It had black and white markings, and big floppy ears.
The old patriarch would say: “My son, that goat is forever getting lost, scampering among rocks and leaping across crevices. Watch yourself when you search for the goat. What would I do if anything ever happened to you?”
One day it was decided to break camp and leave for new pastures. All were ready to leave when someone noticed the boy was missing.
The old patriarch searched among his son’s herd. The floppy-eared goat was also missing. “My son has gone looking for that worthless goat. We shall wait until my son returns.”
They waited one day and two days, with the old patriarch standing at the edge of the camp always scanning the hillsides.
On the third morning, the old man heard the bleating of a goat. Looking up, he saw his son’s favorite goat leaping from rock to rock and descending towards him.
But the old man kept looking towards the distance. He kept shouting out his son’s name. But there was no sign of the boy.
The goat came down to the old man, stopped, and bleated. The patriarch cursed the goat. “You’ve led my son to his death. You are a wicked goat.”
The old patriarch pulled out his dagger and slit the goat’s throat. The goat tumbled to the ground. One of its floppy ears fell back, revealing a tiny scroll tucked inside.
The old patriarch dropped his dagger. He reached down with trembling hands, and pulled the small scroll open. He recognized his son’s writing.
The scroll read: “Father, I have followed the goat into a remote cave high in the hills. I came out the other side where I have found the land of milk and honey. I have found the Promised Land we have been looking for.
“I cannot leave here, but will await your arrival with all of our people. Then we will laugh and dance!
“For now, dear Father, all you need is follow the goat.”
Long Story
A Message from the Goat
Long ago, there was an old Patriarch who wandered about the desert with his kinfolk. They tended flocks of sheep and herds of goats. The tribe led a simple life, but God always provided for them. They would graze in one place while the grass was green, and then they would move on to new pastures.
Now it happened that the old patriarch had many children. He loved them dearly, and he was careful to be fair with each of them, trying not to favor one over the other. He constantly said: “You are brothers and sisters. Love each other fully, and be fair to one another.”
But, despite all that he said and did, in his heart the Old Patriarch had a favorite son. He was not the oldest child, nor the youngest. Neither was he the strongest nor the weakest. Nor was he the most clever, nor the most simple. But there was a certain sweetness about the boy, and this won the old man’s heart.
The boy tended a certain flock of prized goats, and among all those goats, the son himself had a favorite goat. Neither was it the biggest nor the strongest, the oldest nor the youngest.
But that goat was dearest to the boy’s heart, and he delighted in playing with the goat all day long. It had black and white markings, and big floppy ears, and that set it apart from the others.
The old patriarch loved to see his son enjoying the favorite goat, but the goat was always running away from the rest of the herd. The old man’s smiles would turn into frowns as the goat ran away with the boy chasing after him. The Patriarch would often cry out:
“My son, that wicked goat is forever getting lost, scampering among rocks and leaping across crevices. Watch yourself when you go searching for that goat.”
But, by now the boy was out of earshot and did not hear a word his father said. The lad’s arms were outstretched and he was calling out to his beloved black and white floppy-eared goat.
The old man watched them disappear out of sight. Then he sighed as he added, “...for what would my heart do but break, if anything ever happened to you?”
But the boy dearly loved the little goat, and paid no heed to his father’s warnings. He searched for the goat whenever it was lost, even if it took him high into the hills beyond the camp.
After a long dry spell, the Patriarch and the other elders of the clan decided to break camp and set out for fresh new pastures. They had already waited too long, and they needed to depart without delay. The flocks and herds were gathered by the kinsmen and the other children of the old patriarch. The tents were taken down and folded away.
The entire clan was ready to leave when someone noticed that the boy, his father’s favorite, was not there.
The old patriarch searched among his son’s herd, and saw that the black and white goat with the big floppy ears was also missing. He frowned and angrily shook his head:
“Oh! My son has gone looking for that worthless goat. We shall wait here until my son returns.”
They waited one day, and then they waited two days. The old patriarch stood vigil the entire time, standing at the edge of the camp always scanning the hillsides. Everyone else was restless, looking for the boy and at the same time realizing that they must soon depart whether or not they ever found him.
By day the Old Patriarch watched by the light of the sun, and by night by the light of the full moon. Others grew tired and fell asleep. But the old man was faithful to his vigil, and his heart ached for his little boy.
On the third morning, the Patriarch heard the bleating of a goat. Looking up towards the hills, he saw his son’s favorite goat leaping from rock to rock, and then descending towards him.
But the old man did not watch the goat. He squinted. His searching eyes kept looking towards the distance. He kept shouting out his son’s name, louder and louder. But there was no sign of the boy.
The goat came down to the old man, stopped, and bleated. The old patriarch was filled with both sorrow and rage. He cast his glance down at the goat, and then he cursed the goat.
“You have led my son to his death. He has fallen into a crevice! He has been devoured by wild beasts! You, worthless goat, have brought sorrow into my life. You are a stupid and wicked goat.”
And with that, the old patriarch pulled his sharp dagger from his belt — and slit the goat’s throat. The goat tumbled to the ground and died.
As the little goat hit the ground, one of its floppy ears fell back — revealing a tiny scroll tucked underneath the floppy ear.
The old patriarch dropped his dagger. He reached down with trembling hands, and pulled the small scroll open. Tears filled his eyes, and he held his breath. He recognized his son’s writing.
The scroll with its small cramped letters read
“Father, I have followed my goat into a remote cave high in the hills. I came out the other side where I have found the land of milk and honey.
“I have found the Promised Land we have been looking for. I cannot leave here, but will await your arrival with all of our people. Then we will feast and laugh and dance together!
“My little goat knows the way. For now, Dear Father, all you need to do is: Follow the goat.”
Reflections
A Message from the Goat
This story is a Jewish folktale drawing upon many vivid biblical images. It provides a strange twist and contrast to the Abraham and Isaac story.
While not technically the Jewish literature called Midrash, it is created in the same spirit. The story reads in between the lines of the original Biblical text to reveal deeper truths and new meanings. It is meant to surprise the listener with insights uncovered from deep within the original story.
With Midrash, what was hidden is now revealed. The story has new meaning, and that new meaning illuminates our understanding of the original Biblical tale. A Midrash is not meant to replace the original Scriptural story, but enrich it.
In the days before our century, the tale was a sorrowful lament of the Jewish people in exile, and a poetic reflection on their yearning to return to the promised land of Israel.
Wherever it was told in the Jewish diaspora, it reminded a suffering people in exile that their fate could have been different. It is a lament for an opportunity lost, and yet a continued yearning for a land not yet found.
For Jews, the image of the Scroll was paramount: they were exiled from their promised land, and all they had were the Scrolls of the Scripture, the Torah.
The Scrolls had the answer, but needed a missing key to unlock them. In this tale the missing key is the Goat -- an image of both a sacrificial lamb and a scapegoat. The Goat is such a powerful metaphor: it is both the answer and the problem. It is both blessed and cursed.
In the Christian community, the tale suggests other interpretations that turn the story more into an Allegory, rather than a Midrash. An Allegory holds the promise of revealing a hidden set of characters behind the visible first set. Christians are comfortable with discovering New Testament “answers” to Old Testament questions.
An allegorical reading by Christians might go something like this:
The Beloved Son of The Father has crossed over from this world to the next, from the death of wandering and exile to the promised land of new life.
Jesus, Son of the Father, has entered into the cave of death and emerged victorious on the other side. The Son has shown us the way, and the way is very clear. It is spelled out in our sacred scroll, the Gospels.
Of course, Christians, like Jews, also experience the present time as an Exile. Christians live in the world, but are not of the world. We pray, “Christ has died, Christ has risen, Christ will come again.” And Christians wait, in a life mixed with sorrow and longing and joy, to enter into the Promised Land.
And so we feel the sadness of our Jewish brothers and sisters, and we feel our own sadness. We know that though we hold the sacred scroll (the Scriptures) in our hands, our own actions (like the old man’s) may leave us wandering in exile.
There is one more image that connects Christians to this Jewish folktale. It is the image of the Good Shepherd, but this time it is a tale of a lost goat rather than a lost sheep.
And perhaps this is an important way of envisioning our relationship to Our Savior, our Good Shepherd. Are we not more like mischief-making goats than mindless sheep? Are we not always getting into trouble because of our curiosity, our restlessness, our disregard for the dangers and risks of the spiritual life?
And who better to seek us out than someone who has the heart and the persistence of a child? Someone who is not afraid to carefully limit the measure of love. Someone who loves us in our wandering ways with all His heart and all His soul.
A Jewish Story
based on the Book of Genesis
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
A Jewish Story
based on the Book of Genesis
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Recited by Robert Béla Wilhelm
Scripture Images for This Sunday
Told by Robert Béla Wilhelm
The Story of A Message from the Goat
by Robert Béla Wilhelm. Th.D.
Commentary on Scripture & The Story
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PK I;@%q ( OPS/assets/css/content3-nonpaginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
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}
PK I;@2 2 % OPS/assets/css/content3-paginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
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PK I;@z_ OPS/assets/svg/content3.svg
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Untitled Third Sunday of Lent
Lectionary Images
Psalm 19
[Roman & Revised Common Lectionaries]
Perfect is the Law of the Lord,
refreshing the soul.
Trustworthy is the decree of the Lord,
guiding the simple.
Right are the precepts of the Lord,
rejoicing the heart.
Clear is the command of the Lord,
enlightening the eye.
John 2: 13-25
[Roman Lectionary]
John 2: 13-22
[Revised Common & Episcopal Lectionaries]
In the Temple precincts
Jesus saw merchants selling cattle, sheep, pigeons.
With a whipcord He drove them out,
sheep and cattle as well.
Knocking over the money-changers’ tables,
spilling their coins,
He told the pigeon hawkers:
“Out of my Father’s House!
His home is not a marketplace.”
Short Story
Sharpening the Knife
There once was an old butcher who owned a kosher shop in the Jewish ghetto of a town in Poland. When he died, a young butcher arrived to re-open the shop. Early the next day he was sharpening the knife to slaughter a goat.
Outside his shop he could see an old farmer watching him, slowly shaking his head, and walking away. The next morning was much like the first. The young man began sharpening his knife. There was the old farmer watching him again closely, shaking his head, and walking away. On the third morning exactly the same thing happened.
The young butcher rushed and shouted out , “Why do you stand in front of my window every morning, shaking your head?”
“Because,” said the old farmer, “You do not sharpen the knife the way the old Jew did. You take the stone in one hand, dip it in the water. You take the knife in the other hand, and hold it firmly. And then you begin to sharpen...”
“Yes, Yes!” interrupted the butcher, “Of course that is what I do. And I sharpen the knife according to the precepts of the Law.”
The old man continued: “...Now, the old Jew. He was different. I watched him for thirty years as I walked along this street before sunrise, walking from my house to my field outside the village. It was the same for him every morning when he sharpened his knife.”
Tears began to well up in the farmer’s eyes. He slowly gestured with his empty hands as if he were the old Jew. And he spoke slowly with great feeling:
“The old Jew lifted his knife with one hand. And then he took the sharpening stone in the other hand. And, with the tears that poured down his face, that is how he whet the stone.”
The old farmer then walked away. The young Jew turned, and with slow pace and great hesitation, he walked back into his shop. Inside, he went to the butcher’s block and stood there.
Then, he grabbed the stone and the knife in his hands, and clenched them. He leaned over the block holding the full weight of his body on his two strong arms planted firmly on the butcher’s block. Yes, he understood. Now he understood the meaning of the Law.
He held his breath for the longest time, until his body shook and his arms trembled. Then the waters descended from heaven. And he wept.
Long Story
Sharpening the Knife
There once was an old butcher who owned a kosher butcher shop in the Jewish ghetto of a remote provincial town in Poland. When the old Jew died, there was no one in his family, nor in the town, who could run the shop.
Word was sent out to the distant cities of Warsaw and Cracow advertizing the sale of the butchershop. And, sure enough, there was a certain young butcher’s helper, a city boy, who wished to own his own store.
The young Jew arrived in the town and made preparations to re-open the shop. Early the first day he was already in the shop eagerly washing the floors, then vigorously scrubbing the chopping blocks, and finally attentively sharpening the knives.
The knives would not only cut the meat to be displayed for today’s sale, but were also used to slaughter the selected animal in the back of the shop.
This morning it was to be a goat. The young butcher took the sharpening stone by its handle and held it in one hand. In the other hand he held the knife. First he dipped the stone in a bucket of water. Then, with steady and firm strokes, he ran the knife against the stone in a quick and steady rhythm.
Standing over the chopping block, he glanced upwards to the store window. Outside it was no longer black, but grey. And he could see the shadow of an old man watching him with great interest.
The old man, dressed in the garb of a farmer, gazed as the young butcher continued sharpening. Then, the old man slowly shook his head and walked away.
The butcher was puzzled, but his mind soon returned to his work. After slaughtering the goat, he returned to his shop. Business was good that day, for the Jews were happy to have the only kosher meat shop reopened.
The next morning was much like the first, and the young man had just scrubbed the wooden butcher’s block. This morning he was to slaughter a lamb, and he began sharpening: the stone in one hand, and blade in the other.
As the dark night turned gray, he glanced out the window. There, again, was the farmer, watching him closely. In a few minutes the old man’s head began to slowly move in disapproval. The man’s face saddened, and he turned to walk away down the gray street.
All that day the young butcher could not forget that face, the sad eyes, and his nods of disapproval.
When he turned from one customer to the next, there was the moment when he remembered the face in the window. The young man worked hard all that day, went to bed early, and arose on the third morning to begin his chores.
Business was so brisk that he would need to slaughter the calf tied up in the stall behind his shop. First he swept the floor, and then he went for the sharpening stone and the butcher knife. He dipped the stone into the pail of water and lifted both stone and knife.
And as he was about to run the blade along the stone for the first stroke, his eyes looked to the window. Yes, it was just as he feared: the old man was standing there, waiting.
The young man defiantly set his eyes back on his watcher, while his hands moved swiftly and surely in plying his craft. A minute or two passed, and the old man shook his head, turned, and began walking away.
The young butcher could bear this judgment no longer. He placed both his tools on the chopping block in front of him, quickly pulled off his clean white butcher’s apron, and rushed to the door.
Outside he called to the stranger, but the old man hobbled down the street without heeding him. The young man ran up to him, and reached out for the old man’s shoulder. Gripping it, he stopped him and then turned him around. The butcher pushed his face into the old man’s and demanded,
“Why do you stand in front of my window every morning and shake your head in disapproval?”
The old man at first said nothing. Embarrassed, the young man let go and stepped back.
“Because,” said the old farmer who was a Gentile, “You do not sharpen the knife the way the old Jew did.”
The young man fell back another pace in disbelief. Now he shook his head. “What do you mean?”
The old man’s face softened, and he said softly, “I said that you do not sharpen your knife in the same way as the old Jew did when he was butcher here.”
Thoughts raced through the young man’s mind: “I know the Law, I know my craft. I sharpen my knife to put the sharpest possible edge on it. That way, I take life swiftly with the least possible pain. That way, God’s creatures do not suffer needlessly to feed us, that we may have life.”
The old man saw the puzzlement on the young man’s face and so he spoke some more: “You take the stone in one hand, dip it in the water. You take the knife in the other hand, and hold it firmly. And then you begin to sharpen...”
“Yes, Yes!” interrupted the butcher, “Of course that is what I do. And I sharpen the knife according to the precepts of the Law.”
The old man did not debate him, but continued with his tale: “...Now, the old Jew. He was different. I watched him for thirty years as I walked along this street before sunrise, walking from my house to my field outside the village. It was the same for him every morning when he sharpened his knife. I know. I saw.”
Tears began to well up in the Gentile’s eyes. He slowly gestured with his empty hands as if he were the old Jew. And he spoke slowly with great feeling:
“The old Jew lifted his knife with one hand. And then he took the sharpening stone in the other hand. And, with the tears that poured down his face. That is how he whet the stone.”
The old Gentile pulled away from the butcher and walked into the grayness of dawn. The young Jew turned, and with slow pace and great hesitation, and he walked back into his shop. By the time he had reached the butcher’s block, he had thought a hundred thoughts and walked a hundred miles.
He grabbed the stone and the knife in his hands, and clenched them. He leaned over the block holding the full weight of his body on his two strong arms planted firmly on the butcher’s block.
Yes, he understood. Now, he understood. Finally, he understood.
The young man held his breath for the longest time, until his body shook and his rigidly locked arms trembled. And then the waters descended from heaven. And he wept.
Reflections
Sharpening the Knife
Today’s lectionary readings are about the Mosaic Law and Jesus’ cleansing of the Temple. There is an intimate connection between the two scriptures.
For Jews The Torah, the Law, is not merely a listing of prohibitions. The Torah is not just the Ten Commandments, but all that is contained in the Scrolls that comprise the first five books of Hebrew Scripture: The Pentateuch.
But it is more than the Scrolls, more than the Holy Book. The Torah is God’s living presence in the world. The Torah is therefore sacred, as sacred as the Temple in Jerusalem. Both are the thrones and houses of Yahweh. They are both God-with-us.
Jesus’ anger in the Temple marketplace centers not on any technical violation of the law by the merchants and money-changers. From the perspective of rules and regulations there is justification for their being there to conduct their business.
Instead, Jesus objects to the way the sacredness of the space has been profaned. For Him, the Temple is the House of His Father.
And the Law? We all remember how Jesus is quizzed: Which commandment is the greatest? His response comes from his understanding that the Law, The Torah, is the living presence of God.
And so his answer is the Great Commandment: Loving God wholeheartedly and loving our neighbors as much as we love ourselves.
The Jewish story of the Butcher is another commentary on the Law. It is an answer, in a kind of Midrash -- a Jewish story that “reads between the lines” of Scripture -- to the question of how we should practice the Law.
Imagine the young butcher. He has pride in his craft and has mastered the art. But he is not just a butcher. He is also a Jew. For him, there is no ordinary slaughtering of livestock. There is only the sacred ritual of sacrificing one of God’s creatures so that other creatures might live.
And so he has mastered the liturgical rubrics. He knows how to do the ritual with the knife and keep the letter of the Law. His practice is not only humane. In a sense, it is divine.
But the story is about a transformation from being humane to being Human. And it is a story by being fully human, being able to see the divine in our ordinary lives. The knowledge of the young butcher has to be transformed into the wisdom of the old butcher.
How is this done? With tears. The importance of tears is central to the Abrahamic faiths: Judaism, Christianity, and Islam. In the Churches, there is an ancient tradition that holds that Baptism by water is not only followed by Baptism of the Spirit, but is only completed by a Baptism of tears.
In the spirituality of the Eastern Churches, tears are connected with both repentance and compunction. We all know the first word identifies a one-time turning away from evil towards good. And, we in some way measure the strength of that transformation, metanoia, by the sorrow or tears that flow from it.
The second word, Compunction, called penthos in Greek, is related to the word pathos. It denotes a deep feeling. And it is habitual. That is, it is a sustained ongoing repentance that persists even after we experience forgiveness. It is a state of soul, and therefore tears flow regularly through the days, months, and years of ones life.
A Russian proverb, recast by Leo Tolstoy in a dialogue between his characters, two old friends, sums it up:
“Dimitri said ‘You will have regrets’. And Alexei replied, ‘The only regrets I have are my sins’”
In the Jewish tale, the young butcher clearly experienced repentance as he wept at the story’s end. But we also know from the tale that the old butcher wept daily for thirty years. He practiced penthos. And so, this tale is not yet done, for we have not heard how the young man lived out the rest of his life.
A final reflection:
If The Torah is only the Law of God, than repenting of our sins against the Ten Commandments is sufficient.
But if The Torah is God’s living presence among us, then we must respond from that deep place within us, with penthos, the tears of sadness and the tears of joy.
Σ
[I first heard this story over thirty years ago, and frequently tell it. I have not found a written source for it. If you know the original source of this tale, please let me know.]
A Jewish Story from Eastern Europe
Based on the Book of Leviticus
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
A Jewish Story from Eastern Europe
Based on the Book of Leviticus
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Recited by Robert Béla Wilhelm
Scripture Images for This Sunday
Told by Robert Béla Wilhelm
The Story of Sharpening The Knife
by Robert Béla Wilhelm, Th.D.
Commentary on Scripture & The Story
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PK I;@ȑG ( OPS/assets/css/content4-nonpaginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
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PK I;@jЌ7 7 % OPS/assets/css/content4-paginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
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PK I;@ rTi i OPS/assets/svg/content4.svg
PK I;@~Ko o OPS/content5.xhtml
Untitled Fourth Sunday of Lent
[Also, Feast of St. Longinus, March 15]
Lectionary Images
John 3: 14-21
[Roman & Revised Common Lectionaries]
Moses lifted high the desert snake.
So lifted high is the Son of Man.
Believers now have
life without end.
Yes, God greatly loved the world,
giving over his only Son.
No death-doom for believers.
Only the long-life without end.
Light floods the wide world.
Yet people wish for dark.
Why? Wicked deeds.
Evil-doers hate bright lights
exposing dark deeds.
But truth-seekers
trust in the light,
thus glowing bright with
God’s good deeds.
Short Story
Longinus the Centurion
Once a young man sought a life of adventure. As he was from a poor family, he decided to become a soldier and thereby see the world.
Now it happened that this young Roman soldier, whose name was Longinus, had a natural talent for fighting with spears and javelins.
Few could throw a javelin as far as he. And no one held as tightly to his spear, nor thrust it forward as fearlessly, as Longinus did in battle.
The years passed, and Longinus received promotions for his service to the Roman Emperor. Then, he was sent to Jerusalem and elevated to the rank of Centurion.
Longinus had served faithfully for twenty years, and had endured many hardships for Caesar. Now, his eye sight was failing him, and he feared that he would soon grow blind.
He went to the Roman Baths daily, scrubbing himself clean as he remembered the murderous work he had done on the battlefield over the years in the name of Caesar.
One day Longinus received an order from the Roman governor to go to the Hill of Golgotha. There, the Centurion dimly saw a lifeless Jew hanging from a cross.
Then the whole sky darkened. Longinus stepped forward and thrust his spear into the side of the Crucified One.
Blood spurted out, and drops fell on his face and into his eyes. Then water gushed from the wound, splashing into his eyes.
Longinus saw clearly for the first time. As emotion rushed through his body, he bellowed with his deep voice, “Truly, this is the Son of God!” For the first time in years, Longinus felt clean.
Longinus retired, was baptized, and journeyed to Cappadocia where he led a prayerful life as a hermit in the desert.
Years passed, and there was a persecution of Christians. Longinus was taken to a pagan temple, and ordered to offer sacrifices to idols.
Longinus was dressed in his old uniform, and carried his trusted spear. He still carried the privilege and rank of a retired Centurion.
Longinus slowly stepped towards the pagan altar and then suddenly and swiftly pierced the clay idol with a thrust of his spear.
Longinus was executed on the spot. But his witness to the truth opened the eyes of many, and they were baptized as Christians.
Once again, the sightless who believed were made to see.
Long Story
Longinus the Centurion
Longinus, a poor Roman lad, dreamed more of glory and adventure more than of riches and leisure. He grew up as a street urchin, and loved nothing more than a fight. Longinus wrestled with lads twice his size, and he threw stones by hand and by sling.
But most of all he loved to throw short spears at distant marks. And to thrust and jab with the long spear. He was a ruffian and had no discipline.
Longinus hated the comfort of Roman villas and palaces since they were places of the Rich. And he was one of the Poor. Indeed, he hated the City of Rome with its crowded and poverty-filled streets. Instead he wished to travel to distant lands. And so, Longinus decided to become a soldier. There he found not only the adventure he sought, but the discipline he needed.
Years passed, and Longinus went with his unit from one frontier outpost to another. He fought the Picts on the barren moors of Britain. Later, he clashed with Teutons in the dense growth of the Rhineland forests. The young soldier honed his skills, but he also learned to tame his unruly self. First others disciplined him, and then he learned to control himself. He learned to read and write, and even learned to speak in Greek.
Longinus was promoted to the command of a hundred men. He was now a Centurion. And his unit was sent to Jerusalem.
The first years in Palestine were good ones. Longinus was now learning to speak Aramaic and learning to read Hebrew. Having mastered spear and sword, and having tamed his own unruliness, Longinus was now training his mind in the ways of knowledge. And, when he grew old and retired, he even hoped to master the ways of wisdom.
But, Longinus was slowly going blind. He went to the Roman Baths daily, scrubbed himself clean, and remembered the murders he had done on battlefields in the name of Caesar.
He went to the Jews who were herbal healers, and he remembered the Pictish farmsteads that he had burned to the ground.
He sought out the Greeks who were doctors, and remembered the German children he head orphaned in war and who were sold into slavery.
No one could remove the thin veil that dulled his vision and clouded his eyes, and he thought of the dark deeds that filled much of his life.
One Spring day, when the fields outside of Jerusalem had turned green, Longinus received his daily order from the Roman authorities. He was to take a small unit and go to the execution site of criminals on the Hill of Golgotha. He carried his long spear with him, for he was inseparable from it.
In front of him, the Centurion dimly saw a lifeless Jew hanging from a cross. But then his sight dimmed even more as the whole sky darkened and the earth trembled. Some screamed and pulled back, but Longinus was a warrior without fear.
The Centurion stepped forward and thrust his spear into the side of the Crucified One.
In that moment, Longinus thought: “I wonder how many times have I thrust my long spear into the belly of an enemy? Then, at least, it was in battle. But this killing of crucified criminals I hate...”
Blood spurted out, and drops fell on the Centurion’s face and into his eyes.
“And this one before me, Jesus of Nazareth, is no criminal. I myself heard him speak in the marketplace. And I understood enough to know that he spoke only wisdom...”
Then water gushed from the wound, splashing into his eyes. Longinus saw clearly for the first time. The veil was lifted.
“Wisdom! Who but a man of God, a son of God, could speak with such wisdom?”
As emotion rushed through his body, his thoughts found a voice: The Centurion bellowed with his deep voice, even frightening the bystanders, “Truly, Truly. This is the Son, the Son of the High God in Heaven!”
And, or the first time in years, Longinus felt clean. With blood on his brow, and water washing his cheeks, and his eyes clear as a blue sky, Longinus pulled his long spear to his side. He gripped the shaft, squeezed it with his clenched fists, and leaned on the spear as if it were a crutch. His head dropped and his knees almost buckled. But Longinus held firm. For he was a soldier. He was a Centurion.
And then he wept unashamedly in the midst of the curious bystanders, and the devoted followers, at the foot of the Cross.
Σ
But the story of Longinus does not end here. He retired from the Legionary army. He was baptized a Christian, and he journeyed to north into the wilderness of Cappadocia. There he led a prayerful life, witnessed the Gospel quietly, and sought to gain the wisdom that he first heard spoken in Aramaic by Jesus from Nazareth.
Longinus lived alone in a cave, a hermit in the high desert. Many came to visit him for advice, or to hear the story of his own conversion at the foot of the Cross. And they came to see the Long Spear that he always held.
If shepherds had crooks as their daily companions, then this Centurion always walked side by side with his spear.
Twenty more years passed, and Longinus became an old, but fit, man. Still lean and strong, he gripped his spear as he walked briskly or stood quietly.
Now there was a persecution of Christians in Cappadocia. The governor had Longinus brought to a pagan temple, and ordered the old Veteran to offer sacrifice in front of a clay idol.
Longinus was dressed in his old uniform which he had kept, and carried his trusted long spear. He still carried the privilege and rank of a retired Centurion.
Longinus slowly stepped towards the pagan altar and then suddenly and swiftly -- like the spry young man he once was -- pierced the clay idol with a thrust of his long spear. It cracked and crumbled into a dusty pile of broken shards.
Everyone was shocked and speechless. Then the governor burst into a rage. He ordered Longinus executed on the spot. A dozen soldier moved in on him, sone with swords and others with spears. Longinus fell to the ground, still gripping his own spear in his hands.
Σ
The old soldier’s body was removed, and the Captain of the Governor’s Guard took the long spear of Longinus into his hands. The Captain was a dark-skinned Egyptian. His grip was strong as that of Longinus. And he had already heard Mark the Evangelist proclaim the Good News.
Then the Egyptian had said to himself: “These times are troubled times, filled with danger and darkness and I have my work to do as a soldier.” And with that, he took possession of the long spear. It was now his own. And then he sighed to himself, ”Maybe tomorrow will bring the light...”
But the Captain knew that “Tomorrow” had already come. The dawn had already come. Longinus’ witness to the truth opened his eyes and the eyes of other soldiers in his guard.
And there were many baptisms that followed the martyrdom of the old Centurion.
Reflections
Longinus the Centurion
The Feast of St. Longinus is traditionally celebrated on March 15. That is usually close enough to the Fourth Sunday of Lent for his story to be told in connection with this lectionary reading
Though he is unnamed in the Gospels of Mark and John, he is traditionally identified as “Longinus”, a word meaning lance or spear.
Many of the persons involved in the Passion of Jesus remain obscure to us. Since the Passion Narrative may well be the oldest part of the Gospel, it might contain people who were eye-witnesses and known to the earliest Christian community in Jerusalem.
But as the Passion Narrative evolved into the Gospels as we know them, decades later, the characters named or alluded to became obscure to a new generation of Christians.
These include people like Veronica and Simon the Cyrene. And so “Longinus” may be the actual name of the “Centurion” and “Soldier” named in John and Mark’s Gospels. Or, more likely, it was the nickname of a soldier who was adept at handling a spear.
Still, oral traditions must have persisted, and it is likely that some of the earliest legends of people like Longinus may be rooted in the collective memory of that first Christian community in Jerusalem.
Since most of the early followers of Jesus were from the margins of society, we can assume that Longinus was as well. In modern terms, he was a street kid who enlisted in the military and rose to the rank of a staff sergeant.
He was a rough man who yearned for something more than the memories of brutal wars and the discomfort of being part of a despised occupying army. He was therefore in the company of tax-collectors, samaritans, adulterers, and other sinners.
It is not surprising that these outcasts eventually entered into the tradition of that Christian folklore called “Lives of the Saints.” Their stories became important not because of historical fact, but because these lives witnessed the Gospels.
Like the Man Born Blind in today’s reading from Cycle A, Longinus finds himself engulfed by darkness in the course of “doing his job” and living his ordinary life. Yet, he seeks Light and Sight, that he may live more abundantly.
The darkening of the skies at the hour of Jesus’ death is an outward manifestation of the darkening process in the soul. Another image of darkness is the Governor of Cappadocia who rages at Longinus in blind unbelief.
There are also evocative images from today’s reading of John’s Gospel. The Son of Man being lifted up suggests Moses lifting up the serpent in the desert. But it also suggests Christ being lifted on the Cross.
The story of Longinus adds a similar image: Longinus lifts up his spear. His gesture speaks for us. We raise the spear with him.
A key to understanding the characters of the Passion is that they are mirrors of our own selves. They do what we would have done, or what we fear we would have done. We say to ourselves:
“Would I have denied the Lord like Peter did?
“Would I be willing to carry His Cross like Simon the Cyrene did?
“Would I stay faithfully at the foot of the Cross like Mary and John?”
And Longinus? How does he mirror us in the Passion Story?
Longinus has to decide whether he loves or hates the Light. Perhaps this is the cause of his growing blindness. He sees all too well what he has done with his life in the brutalities of war. In hearing his legend, we ask ourselves:
Do I, like Longinus, turn a blind eye on the suffering of people ensnared by wars?
Do I prefer the thrill of adventure, or the pride of knowledge, rather than the humility of wisdom?
Or, do I, like Longinus, have the courage to pierce and shatter idols so that I might become, in the words of John’s Gospel,
A truth-seeker
trusting in the light,
and glowing bright with
God’s good deeds.
Roman Hagiography.
The Story of Longinus the Centurion
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Roman Hagiography.
The Story of Longinus the Centurion
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Recited by Robert Béla Wilhelm
Scripture Images for This Sunday
Told by Robert Béla Wilhelm
The Story of Longinus the Centurion
by Robert Béla Wilhelm, Th.D.
Commentary on Scripture & The Story
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Untitled Fifth Sunday of Lent
[also, Feast of St. Guthlac, August 24]
Lectionary Images
Jeremiah 31: 31-34
[Roman & Revised Common & Episcopal Lectionaries]
Soon I will make a new covenant
with my people Judah, my people Israel.
(Listen! I, Yahweh, am speaking!)
Once, I took them by the hand and out of Egypt.
But they broke my covenant.
Yes, I then dealt with them firmly.
(Listen! I, Yahweh, am speaking!)
This time I will plant my law deep within them,
I will write my law upon their hearts.
(Listen! I will be their God
and they will be my People.)
No more neighbor teaching neighbor
no more family teaching family.
No, my people, great and small, will know me.
in my forgiving their evil ways,
in my remembering their sin no more.
(Listen! I, Yahweh, am speaking!)
John 12: 20-33
[Roman & Revised Common & Episcopal Lectionaries]
If you would serve me,
follow me
Where I dwell,
dwell with me.
Serve me,
and my Father will honor you.
Short Story
In the Company of Angels
Guthlac was a brave and fierce young warrior in Old England a thousand years ago. Taking up arm at 15, he won fame and fortune before he was 25. He was a brave leader of a warrior band.
But his dreams of battle, and memories of bloodshed, troubled him. Guthlac’s heart softened. And he abandoned his shield and his sword.
Entering a monastery, Guthlac learned to pray. But his warrior’s heart yearned for more discipline and he sought more than the safety and comfort of the monastery farm.
With the Abbot’s permission, Guthlac journeyed into the wild marshes of Lincolnshire called “The Fens.” On a small boat he drifted through the heart of that wasteland and settled on Crow’s Island.
Guthlac built a hut of reeds, ate only food that he could gather in The Fens. He fasted and prayed. But in the heart of the marsh there were outlaws, hiding from the law and hating this intruder.
They attacked him by night, beat him by day, like a horde of demons. But he would not leave, and the birds and beasts of the swamp came to befriend him. And even Angels came to comfort him.
Years passed before the outlaws left him in peace. A few of them even became hermits and his companions in fasting and prayer. Some monks from his monastery also sought the wilderness of The Fens. They all settled on nearby little islands in the sea of marsh and reeds and bog.
Guthlac had found God not in the peaceful rules of the monastery, but in the rules of his warrior’s heart where God challenged him with demons and comforted him with wild animals and angelic guests. The Fens were his battlefield and his paradise.
Once, Guthlac’s sister Pegga came to visit him. As they sat and talked, swallows began flying above. Two of the swallows perched on Guthlac’s shoulders even as he continued to speak.
The surprised Pegga asked, “How is it that the birds of the air do not fear you, Guthlac?”
The hermit answered: “According to the Law, the birds and the beasts fear the men who hunt them. And according to the Law, men are by nature hunters and warriors.
“But when God call’s one of his people to love, He inscribes a new law on their hearts. Now, my sister, this former warrior does not seek to kill, and so the little birds are not afraid of him.”
Pegga had heard rumors that Guthlac was frequently visited by Angels. Heavenly lights were seen above his little island by night.
And so Pegga smiled and said, “And where gentle birds feel welcome, my brother, so too must angelic hosts.” Guthlac smiled, but said nothing.
Years later, Crow’s Island became known as a safe haven, not only for birds and beasts, but for people who fled the harsh rule of the English Kings and the Laws of Men.
They all lived in harmony in Crow’s Island (or Croyland as it is now called) according to the Law written by God on their hearts .
Long Story
In the Company of Angels
Guthlac was a brave and fierce young warrior in Old England a thousand years ago. He was an Anglo-Saxon of a noble family. In his childhood, Guthlac heard the stories of the brave Beowulf who had slain monsters and dragons to win fame.
Encouraged by his father and mother, Guthlac wanted to live and die as a brave warrior. His hero was Beowulf.
Guthlac fought in a skirmish when he was only fifteen. He fought in many battles, raids, and sieges in the next few years. To the pride of his parents, Guthlac won fame and fortune before he was twenty-five.
He was a brave leader who commanded his own warrior band of young man who sought the thrill of battle and the riches of plunder.
But Guthlac had nightmares of his battles, and ever-present daytime memories of the blood he had shed. Guthlac regretted his deeds. His heart softened. And he abandoned his sword and his shield.
Guthlac had faithfully followed the law of the warrior, but God now touched his heart and called him to a higher law.
Guthlac went to the royal monastery at Repton where he was tonsured and accepted by the Abbess, Elfrida. Rather than the erratic and irregular life of a warrior, Guthlac now followed the daily cycle of work and prayer in the monastery.
The Scriptures were read, and so were the Lives of the Saints. One series of stories touched the warrior’s heart of Guthlac: the story of St. Anthony of the Desert who struggled against demons and temptations in the Egyptian desert.
For two years Guthlac had practiced the law of the monastery as a faithful monk. But now God touched his heart again and called him to a new covenant. He was called to become a hermit in the desert as St. Anthony the Egyptian had been.
But there was no hot, dry desert in all of England. Instead, there were the swamps and marshes where people feared to go. It was rumored that they were filled with wild beasts and demons.
And so, with Abbess Elfrida’s permission, and blessing, Guthlac journeyed into the wild marshes of Lincolnshire called “The Fens.”
With a local fenman as his guide, Guthlac climbed into the small flat-bottomed boat called a punt. The fenman used a long pole to push the punt over shallow water, and to glide the boat through the tall reeds.
They drifted through the heart of that watery wasteland before coming to a solitary island. It was called Crow’s Island and it was considered to be haunted and dangerous. Guthlac disembarked, and the fenman left as quickly as possible.
Guthlac built a hut of reeds, and ate only food that he could gather in The Fens. He fasted and prayed. He was alone. Or so the thought.
But in the heart of the marsh there were fugitives, hiding from the law and hating this intruder. They were a band of Celts who had long ago fled the Anglo-Saxon invaders into the safety of the Fens.
When they first saw Guthlac, the Celts threatened him in their own tongue, which he had never heard before. To him they babbled like demons.
And, they attacked him by night, and beat him by day, like a horde of demons. They dragged him across the mudflats, they dunked him in the water, and they bound him and threw him into the briars and brambles. They wanted him to flee.
Every day they came back to attack him. Guthlac never tried to defend himself. All he did was pray, and he would not leave. The birds and beasts of the marsh watched silently as the weeks went by. Then, they came to befriend Guthlac. And even Angels came to comfort him.
Years passed before the outlaws left him in peace. A few of them even became hermits and his companions in fasting and prayer. Some monks from his monastery also sought the wilderness of The Fens.
They all settled on nearby little islands in the sea of marsh and reeds and bog. The Fens now became an ocean anchored with a great fleet: Each island hermitage was a small boat surrounding the flagship of Crow’s Island where Guthlac lived.
Guthlac had found God not in the peaceful rules of the monastery, but in the rules of his warrior’s heart where God challenged him with demons and comforted him with wild animals and angelic guests. The Fens were his battlefield and his paradise. He made friends with his demons and peace with himself.
Both men and women came to be Hermits of The Fens. One of these was Guthlac’s sister, Pegga. She also kept her solitude, but now and then she came to visit her brother.
Once, as they sat and talked, swallows began flying above. Two of the swallows perched on Guthlac’s shoulders even as he continued to speak.
The surprised Pegga asked, “Why do the birds of the air not fear you, Guthlac?”
Her brother answered: “According to the Law, the birds and the beasts fear the men who hunt them. And according to the Law, men are by nature hunters and warriors.
“But when God calls his people to love, He inscribes a new law on their hearts.” Guthlac paused, and then said,
“Now, my sister, this former warrior does not seek to kill, and so the little birds are not afraid of him.”
Pegga had heard rumors that Guthlac was frequently visited by Angels. Heavenly lights were seen above his little island by night. She herself had seen those lights hovering above Crow’s Island.
And so Pegga smiled and said, “And where gentle birds feel welcome, my brother, so too must angelic hosts.” Guthlac smiled, but admitted nothing.
Years later, Crow’s Island (or Croyland in Lincolnshire, as it is now called) became known as a safe haven, not only for birds and beasts, but for people who fled the harsh rule of English Kings and the Laws of Men.
They all lived in harmony in Crow’s Island according to the Covenant carved into their hearts by God.
Reflections
In the Company of Angels
We are only a week away from Palm Sunday and the beginning of Holy Week. The First Sunday in Lent began with the story of Jesus’ forty days in the desert, and now we return to the desert theme with this Sunday’s first reading from Jeremiah.
During Israel’s journey from Egypt, the Law was given to Moses at Sinai on the stone tablets. But Jeremiah announces a new law -- carved not on stone but on the flesh of the heart. Our journey through Lent is similar: we move from the outward observances of the Law to a deeper and more interior understanding of the Season.
The fruitfulness of the Lenten Journey is not in keeping hard-fast, stone-carved rules, but in discovering the growing presence of God within us. If Advent is a gestation time for the birth of the Christ-Child within us, then Lent is the gesta tion time for the birth of the Christ, the New Adam, within us. We celebrate a coming birth during Advent and a coming rebirth during Lent.
St. Guthlac’s tale reminds us that the spiritual journey is an ever-deepening one. Guthlac begins his life in a Christian household and grows towards adulthood sharing both his Christian ideals and the values of the heroic Anglo-Saxon world where the warrior is held in high esteem.
The oldest English tale is that of Beowulf, and it is a Christian attempt to reconcile the Gospel with an older pagan worldview. Every Christian generation has its own struggles in reconciling itself to the prevailing worldview of the time.
And though we may recoil at thoughts of warrior bands fighting and plundering, we cannot belittle the struggle of someone like Guthlac to reconcile his separate spiritual heritage and his cultural traditions.
What makes Guthlac a saint is his ability, like Saul of Tarsus, to bring his old passion to his new conversion. When Guthlac renounces arms, and becomes a peaceable monk, he does so with passion. He disciplines himself (even refusing to drink the beer and mead that the monks were permitted to drink), and throws himself into the stories of faraway Desert Saints.
Whereas Guthlac once modeled himself on Beowulf the dragon-slayer, he now makes Anthony the demon-conqueror his hero.
And so Guthlac is transformed once again: as earlier from good soldier to good monk, so now from good monk to good hermit. He puts aside the Rule of St. Benedict so that he can find the rule of his warrior’s heart in the desert-experience of the English Fens.
In his new struggle, Guthlac becomes as nonviolent as the soldier-saint Martin of Tours before him. Martin, a Roman Centurion refuses to fight the German enemy. Guthlac, an Anglo-Saxon Thane, refuses to fight the Celtic foe.
And as St. Martin shares his cloak with the beggar outside the gates of Amiens, so St. Guthlac shares his life with swallows in the wilderness of the Fens. In both warrior saints, nonviolence against the mighty foe is linked with compassion for the humble, the poor, the outcast, and the little creatures of earth, sea, and sky.
Traditionally, Guthlac is described with supernatural demons. His biographer, Felix, may have used episodes from the Life of St. Anthony to describe them in detail.
On the other hand, historians note that remnants of the British Celts probably lingered deep in the Fens for generations or even centuries after the Anglo-Saxon invasion of their homeland. Either way, as demons or men, they provided Guthlac with the spiritual warfare he desired.
I have introduced Guthlac’s sister, Pegga, earlier than Felix. The biographer has Pegga avoiding Guthlac until he was on his death bed. It reminds me of the tales of avoidance between St. Benedict and his sister St. Scholastica. Here, perhaps, Felix the biographer was letting his imagination sketch too pious a portrait of Guthlac and his kin. Anglo-Saxon noble women like Pegga would never tolerate such restrictions on their contact with their closest kin.
St. Guthlac was born in 674 and died in 714. He chose St. Bartholomew as his patron saint since it was on Bartholomew’s feast day (August 24) when Guthlac journeyed by the flat-bottom punt across the Fens to Crow Island as he continued his lifelong Lenten Journey.
The community of saints, past and present, is a theme explored in this tale. How do we encounter someone in the past through mere words when modern culture encourages to relate to the present through visuals? In our culture we can vividly see the faces of people who live across the world with us today. But it is harder to hear about those who lived before us in the past.
Our worldview is “contemporary”. In the modern world of media, seeing is believing. Videos trump books.
What is a teacher, a preacher, a catechist, a parent to do? How can we engage others to “hear” words when they prefer to “see” pictures? How do we tell a better story than Walt Disney or Stephen Spielberg?
The secret is that our listener must see our faces in our telling. They must experience our physical presence through body motion, hand gesture, and most of all through our facial expressions as we tell our tales. For it is the face, and the eyes, in connection with the words, that always trumps the video screen.
Why? Because the storyteller is real, present in body, and shaping words of magic that let us see not only across the global present, but into the historic past.
And even an obscure saint like Guthlac can encounter and challenge us through the storyteller who has entered into Guthlac’s tale. How?
Become like Guthlac and remember those stories that touched you when you were a child. Guthlac heard the recitation of the story of the hero, Beowulf. Did you ever hear a tale in childhood that touched your imagination and heart? Remember and become that storyteller again.
Did you ever hear the story of a Christian hero or saint who showed you the way? For Guthlac it was St. Anthony of the desert. Who is it for you?
Did you ever hear what you could not understand, and yet remained brave and without fear so that you did not flee? Have you ever confronted imagined “ghosts” and “demons” in strangers who spoke foreign languages and looked different? Guthlac did, with the Celtic peoples who dwelt in the swamps and fens with him.
And finally, did you ever tell someone you loved about the strange adventure, the pilgrimage, of your life? And have they not wanted to share your story and have it enter into their own life? Guthlac’s sister Pegga journeyed into the wilderness because she believed her brother’s story and wished to live the story as well.
And what happens when people share stories face-to-face? They can “see” beyond the earthly limits of their stories and see paradise before their eyes. As Pegga says to Guthlac, “Where gentle birds are welcome, my brother, so are Angelic hosts.”
In the Christian story, the communion of saints not only extends to the far reaches of the earth, but reaches back into storied memories. We “see” our brothers and sisters from around the world on our video screens. And we “hear” of our brothers and sisters from the past through tales told in our families and faith communities.
And so we are both a global electronic people... and a traditional tribal people. We are mesmerized by what we see on the big screen, and we are enchanted by what we hear through the gestures, the faces, the lips, and the eyes of the storytellers in our midst. Both seeing and hearing, we become one in the communion of angels and saint
Medieval Anglo-Saxon Hagiography.
The Story of Saint Guthlac
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Medieval Anglo-Saxon Hagiography.
The Story of Saint Guthlac
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Recited by Robert Béla Wilhelm
Scripture Images for This Sunday
Told by Robert Béla Wilhelm
The Story of St. Guthlac, In the Company of Angels
by Robert Béla Wilhelm, Th.D.
Commentary on Scripture & The Story
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PK J;@"O O % OPS/assets/css/content6-paginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
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::slot(textShape-120)
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-ibooks-positioned-slots: media-5, textShape-77, textShape-78, textShape-79, textShape-12, textShape-13, textShape-120;
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@page ::nth-instance
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-ibooks-positioned-slots: textShape-211, textShape-212, textShape-213, textShape-196, mediawidget-14, body(textShape-163);
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::slot(textShape-1)
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-ibooks-positioned-slots: textShape-14, textShape-197, textShape-198, textShape-173, media-62, body(textShape-1);
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@page ::nth-instance
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::slot(textShape-2)
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-ibooks-positioned-slots: textShape-231, textShape-232, textShape-233, textShape-203, media-63, body(textShape-2);
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@page ::nth-instance
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-ibooks-positioned-slots: textShape-236, textShape-237, textShape-238, textShape-210, media-64, body(textShape-3);
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@page ::nth-instance
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PK J;@ܾ ܾ OPS/content7.xhtml
Untitled Passion Sunday
Palm Sunday
Lectionary Images
Philippians: 2: 6-11 [Roman Lectionary]
Philippians: 2: 5-11
[Revised Common & Episcopal Lectionaries]
Be of Christ’s own mind:
Though Divine
Not grasping
His God-Nature.
Emptying Himself,
Becoming a slave,
Being born a man,
Sharing our humanity,
Humbling Himself,
Embracing death,
Death on a cross!
But God raised Him,
Giving Him the Name
above the Angels.
And at the Name of Jesus
every knee must bend:
High in heaven,
here on the earth,
And deep
from the Depths.
Every voice glorifies
God the Father,
singing:
Jesus Christ is Lord!
Short Story
Saint Francis of Assisi
Climbing the Mountain
Count Orlando could not renounce the world to follow the Gospel. He still had many obligations in the world.
But Orlando now wished to make a gift to Saint Francis and a gesture to God.
“I have a mountain called Mount La Verna. It is a beautiful wilderness with meadows and forests and quiet places to pray.
“I give it to you, Francis, and to your companions, that you may find joy in climbing its difficult and dangerous path to the top.”
And so it was a year later, that Francis journeyed to the base of Mount La Verna. His health had begun to fail, and he was too weak to climb.
And so Count Orlando provided Francis with a donkey, and a number of trusted soldiers lest bandits should appear.
Many of the companions of Francis followed him as he climbed the mountain seated on the donkey. And the farmers, the vineyard workers, the woodchoppers, and the shepherds whom they met along the way put their work aside and also began their ascent up the mountain.
A simple farmer, Mario, who guided the donkey along the path suddenly turned to Francis and spoke:
“Try to be as good as people think you are. People have put great faith in your example.”
Francis was deeply moved. He dismounted, went up to Mario, bowed down before him.
God’s Little Poor Man humbly kissed the farmer’s feet and said, “Thank you for admonishing me so charitably.”
As they continued to climb the mountain, Mario was overcome with thirst. He cried to Francis for water, and Francis went to a nearby rock to pray.
From that rock there gushed a spring, and the donkey driver and the others all quenched their thirst.
Francis then continued his journey towards La Verna where he would receive the marks of the wounds of Christ, the “stigmata” on his own body.
There St. Francis began his Passover from this world to eternal life.
Long Story
Saint Francis of Assisi
Climbing the Mountain
Count Orlando had wanted to become a companion of St. Francis, much like Nicodemus in the Gospel wished to become a disciple of Jesus. But neither man was able to renounce the world and walk in simplicity and poverty.
Orlando still continued to have many obligations in the world. He must provide for his wife and children, and he must take care of his castle, his estates, and the many people who worked for him.
Still, Orlando wished to make a gift to Francis and a gesture to God.
He said to Francis, “I have a mountain called Mount La Verna. It is a beautiful wilderness with meadows and forests and quiet places to pray.
“I give it to you, Francis, and to your companions, that you may find joy in climbing its difficult and dangerous path to the top.”
Mount La Verna is a high mountain in the heart of Italy. In winter, it is bitterly cold and in the summer it is blisteringly hot. On top of the mountain are crags, and rocks, and twisted gnarled trees. It is a place of solitude, a place to test the soul.
Many years passed and Francis visited a few times. But now he was sick, and he wanted to pray in solitude atop La Verna for forty days and forty nights. His health was failing, and he was too weak to climb by foot.
And so Count Orlando provided him with a donkey and a driver, and a number of trusted soldiers lest bandits should appear. Some of his closest companions, like Brother Leo, Brother Masseo, and Brother Rufino also journeyed with him.
Many people followed Francis as he climbed the mountain seated on the donkey. And the farmers, the vineyard workers, the woodchoppers, and the shepherds whom they met along the way put their work aside and also accompanied Francis up the mountain.
Many had heard about this holy man. Now they were in a long procession, like the crowds walking into Jerusalem along with Jesus on that Palm Sunday when he rode a donkey.
And so Francis, near the end of his life, rode up the twisting trail that led to the top of the great mountain, La Verna.
After a long silence and about a mile’s journey, the simple farmer, Mario, who guided the donkey along this path, suddenly turned to Brother Leo and asked,
“Is this truly the holy man, Francis?” Leo smiled and nodded yes.
After another long silence and about another mile’s journey, Mario looked up at the man who was riding his donkey. He asked,
“Are you really Francis, the man from Assisi?” Francis smiled and nodded yes.
Another long silence passed, and they journeyed another mile up the mountain. Mario stopped the donkey and sternly looked at Francis. Mario said:
“Try to be as good as people think you are. People have put great faith in your example. Do not disappoint them.”
Francis was deeply moved. He liked people who spoke simply and truthfully. He dismounted from the donkey, went up to the simple farmer who was leading the donkey, and bowed down before Mario.
Francis humbly kissed the farmer’s feet and said, “Thank you for admonishing me so charitably.”
Now it was Mario’s turn to smile. He nodded, and then turned around to continue his task of leading the donkey up the mountain.
It was August 15, the Feast of the Assumption of Mary into Heaven, and it was very hot. Another mile more slowly, and then another mile still more slowly. They were all struggling under the blazing sun, but Mario more than the rest.
Suddenly Mario stopped, fell to his knees, and grasped his throat. He cried, “I thirst, I thirst. If I cannot have a drink of water, I will die.” He sobbed, “I thirst... I will die.”
Francis dismounted. Barely able to walk, he began to wander off the path towards a large rock. Brothers Masseo and Leo rushed to his side to prop him up. When they reached the rock, Francis lifted his voice to the Heavens,
“Father, they thirst. Give them Life-giving water.”
And with that fresh water began to pour from the rock, rushing down towards the path. Mario, and the others, cupped their hands, drank their fill, and cooled their burning heads with splashes of cool mountain water.
Years later Mario would frequently tell the story of what happened that day. And he would end his tale in this way:
“And so I led him to the top of La Verna and then came down with my donkey at the end of the day. I stopped to drink water at that spring, but it had dried up.
“And though I have walked to La Verna many times since then, I have never found that spring again. And believe me, I have looked.”
Mario would then remain silent for a long time. The story was over, and yet something remaining in Mario’s heart was seeking a voice. Finally, that voice spoke :
“But I will always remember that he did not say, ‘I thirst,’ but ‘Father, THEY thirst. Give them Life-giving water’.
“He emptied himself because he cared about us.”
Reflections
Saint Francis of Assisi
Climbing the Mountain
The Gospel story of Jesus’ entry into Jerusalem is not meant to focus on the fickleness of the crowds who will in a few days reject the Jesus they now honor.
The story is not primarily meant to contrast his popularity on Palm Sunday with his unpopularity later in the week as the crowds shout, “Crucify him! Give us Barabbas!”
Rather, Jesus’ entry is a celebration of the fullness and ripeness of His hour. In humbling Himself, Jesus is about to provide Life for others. Echoing the words of the prophet, Jesus comes as “a king without display... riding a donkey” Others create display by spreading cloaks and palm fronds, but Jesus does not.
St. Paul includes a hymn from the Earliest Church in his letter to the Philippians. The hymn proclaims that Jesus “empties” Himself of the status that is rightfully his.
The quickly-passing enthusiasm of the crowds is of little consequence. What, then, are the real consequences of His entry to Jerusalem?
They are enduring, indeed actually eternal. Paul says that the Father will raise Jesus, giving Him a place even above the heavenly choirs.
Palm Sunday, then, is a deeply joyous moment. Not because of the waving of palms, but because the order of the universe has been changed. The gesture of birthing in a stable in Bethlehem has now be matched by the gesture of proclaiming kingship on the back of a donkey in Jerusalem.
Passion and Palm Sundays may be identical on the liturgical calendars, but they are not the same events for the heart.
On “Palm Sunday,” we receive a glimpse of Joy that will sustain us through a most difficult week. In the brief fissure between the spiritual combat of Lent and the passion of Holy Week, we gain a glimpse of a new creation.
On “Passion Sunday”, however, something else happens. Holy Week may be preempted by the premature telling of the Passion Story.
The Passion Narrative told on Sunday presents the congregation with its most likely chance of journeying through the Passion. In our times, most people will not be present for Holy Thursday and Good Friday services.
Why not claim these two days as our Christian “High Holy Days”? It would be better if we commemorated Holy Week day-by-day, and told the Passion story day-by-day as it happened.
By advancing the Passion story to Palm Sunday, the events of Holy Thursday and Good Friday are not given their proper place in our storytelling. It is wiser -- if more challenging -- to celebrate Palm Sunday rather than Passion Sunday, and then invite the congregation to come visit Church again for the continuing storytelling on Holy Thursday and Good Friday.
To understand the importance of Joy on Palm Sunday, we need to be attentive to the Story of Saint Francis’ ascent of Mount Alverna, or La Verna, in the mountains of Tuscany 800 years ago.
The larger story is that Francis of Assisi receives the marks of the Cross, the Stigmata, on Mount La Verna and so physically enters into the Passion of Christ.
In preparation, Francis humbles himself at the beginning of his ascent as he “triumphantly” rides his donkey accompanied by the country crowds. In his humbling of self before Mario, Francis becomes a wellspring of life for others.
The crucial moment of Joy is in the moment when Francis dismounts from the donkey and blesses Mario for admonishing him. This gesture is itself an eloquent commentary on Jesus’ entry into Jerusalem.
Hearing the story of Francis, we suddenly realize that Jesus is not glorified by humbly riding the donkey. He is glorified by His awareness that He is emptying Himself. And that is a moment of Joy.
The evangelists do not convey the inner joy of Jesus’ action. They simply report the outward events. And so we are distracted by the momentary festivities -- the happiness but not the joy -- of the palm-waving crowds.
The author of the Franciscan story (probably Brother Leo himself) turns an outwards event into a symbolic gesture.
The outward event is Francis riding on the donkey which is left for us as observers to interpret.
But the symbolic gesture is Francis getting off the donkey, bowing before the lowly donkey-driver, and thanking him for humbling Francis with his admonition.
In that dramatic gesture, Francis has already given Mario the living water he thirsts for. This tale is therefore a vivid commentary on the inner meaning of Jesus’ entry into Jerusalem.
In the joy of Palm Sunday Jesus has already baptized us into new life. Perhaps not sacramentally (that will come later in the week,) but in our imaginations and in the thirst of our parched souls.
The story of Francis ascending Mount La Verna is told as part of the Little Flowers (Fioretti) of St. Francis which was composed in Italian by an anonymous friar towards the end of the Fourteenth Century. He drew on many earlier Latin texts to create a beautiful “bouquet” of tales in the Italian. He was a master of Italian prose.
Today’s story can be found in the part of the Fioretti entitled “The Considerations of the Holy Stigmata, Part One .”
These “Considerations” are a kind of a Passion Narrative following upon the earlier stories from the life and teachings of St. Francis. And so they are modeled on the Gospels, where the Passion of Jesus follows main body of the text devoted to His life and teachings.
The English translation by Raphael Brown, “The Little Flowers of St. Francis” is easily available, and has an excellent in troduction to the stories. Brown also explains the controversies surrounding the early Franciscan movement and the two rival interpretations of the life and rule of St. Francis by the “Spirituals” and the “Conventuals.” The Little Flowers is a work of the “Spirituals.”
Storyfest
www.storyfest.com
School of Sacred Storytelling
www.sacredstorytelling.org
Parables Today
www.parablestoday.com
Storyfest Journeys
& Pilgrimages
www.storyfestjourneys.com
Biography
www.robertbelawilhelm.info
Icon Gallery
www.robertbelawilhelm.com
A Medieval Story
about St. Francis of Assisi
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
A Medieval Story
about St. Francis of Assisi
Telling & Commentary by
Robert Béla Wilhelm, Th.D.
Founder & Director
School of Sacred Storytelling
Recited by Robert Béla Wilhelm
Scripture Images for This Sunday
Told by Robert Béla Wilhelm
The Story of St. Francis of Assisi Climbing the Mountain
by Robert Béla Wilhelm, Th.D.
Commentary on Scripture & The Story
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PK J;@ºN ( OPS/assets/css/content7-nonpaginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
html body
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-ibooks-gutter-margin-right: 25.0pt;
-ibooks-head-height: 612.7pt;
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-ibooks-positioned-slots: media-42, textShape-537, textShape-538, textShape-539, textShape-386, textShape-385, textShape-461;
}
PK J;@MUC UC % OPS/assets/css/content7-paginated.css@namespace ibooks "http://www.apple.com/2011/iBooks";
#textShape-478{
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-ibooks-positioned-slots: media-34, textShape-450, textShape-451, textShape-452, textShape-10, textShape-11, textShape-387;
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@page ::nth-instance
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-ibooks-positioned-slots: textShape-486, textShape-487, textShape-488, textShape-419, mediawidget-7, media-73, body(textShape-418);
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@page ::nth-instance
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::slot(textShape-0)
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-ibooks-positioned-slots: textShape-498, textShape-499, textShape-500, textShape-429, media-74, body(textShape-1);
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@page ::nth-instance
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::slot(textShape-2)
{
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-ibooks-positioned-slots: textShape-503, textShape-504, textShape-505, textShape-433, media-59, body(textShape-2);
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@page ::nth-instance
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-ibooks-positioned-slots: textShape-508, textShape-509, textShape-510, textShape-437, media-75, body(textShape-3);
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Book Title Robert Béla Wilhelm, Th.D. Storyteller The Rainbow Canoe A Message from the Goat Sharpening the Knife Longinus the Centurion In the Company of Angels Climbing the Mountain
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Scripture
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Table Of Contents Configuration File Scripture
prayerfully imagined
through storytelling
PK Q;@z+&