Homily Fourth Sunday of Advent Year B

Below is my homily on the readings for the Fourth Sunday of Advent:

Today we have finally reached the Fourth Sunday of Advent. During the tail-end of this season, from Dec 17 to 23, the Church observes the ancient custom of praying on each day one of the seven “O” Antiphons. They are called “O” Antiphons because each one addresses the Son of God with a different Old Testament title, beginning with the invocation “O”. These texts, traced back to seventh-century Europe, are drenched in biblical allusions offering a rich source for personal prayer and reflection during these final days of preparation for the celebration of Christmas. They also appear in the liturgy as the Gospel acclamations for each day and there is a verse for each one in the famous hymn “O Come, O Come, Emmanuel”. So, for example, up until today we have prayed to God the Son “O Wisdom”, “O Root of Jesse”, and “O Key of David”. After today we will pray to Him “O King of Nations” and finally “O Emmanuel.” But today, we pray to Him “O Dayspring”.[1] There is a beautiful hymn that accompanies this day:

O very God of very God,
And very Light of Light,
Whose feet this earth’s dark valley trod,
That so it might be bright:

Our hopes are weak, our fears are strong,
Thick darkness blinds our eyes;
Cold is the night, and, oh, we long
That you, our Sun, would rise!

And even now, through dull and grey,
The east is brightening fast,
And kindling to the perfect day
That never shall be past.

Oh, guide us till our path is done,
And we have reached the shore
Where you, our Everlasting Sun,
Are shining evermore![2]

We are beginning to see, coming from the East, the rays of the brightly shining Everlasting Son of God beaming from the Christ Child. But, in our readings today we do not see him, he is not here yet. If our readings are supposed to encapsulate the day, then where do these glimmers of light in the distance come from? Are they merely an illusion from our minds weakened by darkness, from our eyes straining to see? No, Christ is indeed shining in our readings. Resting in the womb of His Blessed Mother, he shines forth in her beauty, the beauty of the Ark of the New Covenant, just as God centuries before shined forth to his chosen people from the Ark of the Old Covenant. This is the Light we are seeing, the light bursting forth from the Blessed Virgin Mary.

Now, every time I think of the Ark of the Covenant I think of that Indiana Jones movie, Raiders of the Lost Ark. There, Indiana and his trusty Egyptian sidekick break through the roof of the Well of Souls and Indiana has to go first through all the snakes and cobras. They finally hoist the Ark out of the Well only to have it taken by the Nazis. So I imagine this huge golden chest between two long poles as it’s depicted in the movie.

Actually in the Old Testament it’s described as being only about 2.5ft square and about 4.5ft long, not near as imposing as in the movie but it was equally elaborate. It was made of special acacia wood which was incorruptible, was covered inside and out with the purest, finest gold, and had a ring of gold on top. On each of the two sides were two gold rings that two wooden poles went through to allow the Ark to be carried. Even these poles were sheathed in gold. Over the Ark, at the two extremities, were two cherubim, with their faces turned toward one another. Their outspread wings over the top of the Ark formed the throne of God, while the Ark itself was his footstool.[3]

The Ark of the Covenant was so magnificent because it stood for God’s very presence among the Hebrews. The Book of Lamentations called is “the beauty of Israel.” It also held inside three items that were crucial to their faith and identity: the tablets of the 10 commandments of God’s Law; a golden vase containing the manna that fed them in the desert; and Aaron’s rod that bloomed in affirmation of his priesthood. But the beauty of the ark was not only due to what it symbolized or what it contained but what it prefigured, what it pointed to in the future: The beauty of the purity of the Ark of the New Covenant: The Blessed Virgin Mary.

St. Luke, in our Gospel today, is very careful with the words he uses. He purposefully alludes to Old Testament images to highlight the point that they are now fulfilled. Some of his passages are direct references to the Old Testament promises while other words are only faint whispers of the stories faithful Jews were raised to know by heart.[4] Sometimes I wish I could have one of his original audience, a first century Israelite mixed among the Gentile Christians. What Joy they must have felt when they first heard St. Luke use this reference or that turn of phrase that brought to mind all they had lived and died for, for centuries – all their hopes and dreams – finally fulfilled in Jesus Christ! No word in our Gospel reading today is accidental. The point St. Luke is trying to make is that we now have a New Ark of a New Covenant with a beauty the Old Ark only aspired to have.

This point is packed with meaning! First the gold lining and covering of the old Ark point to the Immaculate purity of the Virgin Mary, the New Ark. And do you remember the three things the old Ark contained – The tablets of the Law, the golden vase of manna, and the rod of Aaron? These are also in the New Ark for Jesus Christ is the author of the Law, He is the Bread of Life, the Bread from Heaven, and he is the eternal High Priest. That’s pretty cool! Mary now assumes a role in Salvation History that was once played by the old Ark of the Covenant. Like this golden chest, she is a sacred vessel where the Lord’s presence dwells intimately with his people.[5]

“Ave!” – “Hail!” the Archangel Gabriel exclaims to her, “full of grace! The Lord is with you.” This salutation, “Hail!” meant “Rejoice” to the Hebrew people and it was their cry of Joy because God had chosen to dwell in their midst. Mary is greeted with this same cry of Joy because she is the embodiment of faithful Israel and in her very midst indeed dwells our Lord and God![6] Also, by calling her “full of grace” we have the only instance in the Bible where an angel greets a person by a title instead of a name.[7] This shows her singular importance among the history of mankind. And because fullness admits nothing else, Gabriel teaches us that Mary has been and is now filled with divine life and therefore free from all sin from the moment of her conception. When Gabriel explains how Mary is to bear the Light of the World, he says very carefully that “the power of the Most High will overshadow you.” This is the same expression used in the Greek version of the Book of Exodus to describe how Yahweh “overshadowed” the Tabernacle and the Ark, making it his dwelling place in Israel.[8]

These are actually only a few of the parallels between the Ark of the Covenant and the Blessed Virgin Mary. Others are described further on in Luke, past what our reading today describes. These are fine for now though because I wanted you all to see the outstanding beauty that Luke attributes to our Blessed Mother. She gives us hope to keep squinting for the light of the New Day ahead, Christmas Morning when Christ, the Light of the World, will dispel the darkness of sin and death. Mary’s beauty glows with this Light so let us draw near to her during this week, trusting that she will soon show us the Light of a New Hope, a New Way, a New Life, a New Day fulfilling all of God’s promises. Let us find joy in our remaining preparation. Let us rejoice with Mary in the silence of our hearts. Let us hear her sweet voice singing

O come, O Day-spring, come and cheer
Our spirits by thine advent here;
Disperse the gloomy clouds of night,
And death’s dark shadow put to flight.

Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel!

[1] “Praying the ‘O’ Antiphons”, The Magnificat Advent Companion, p. 83-91
[2] Ibid., p. 83
[3] "Ark of the Covenant." Wikipedia, The Free Encyclopedia. 17 Dec 2008, 15:06 UTC. 19 Dec 2008 .
[4] “Mary, Ark of the Covenant”, Ignatius Catholic Study Bible: Luke, by Scott Hahn and Curtis Mitch, p. 21
[5] Ibid.
[6] Ibid., Commentary on Lk 1:28 “Hail”, p. 19
[7] Ibid., Commentary on Lk 1:28 “full of grace”
[8] Ibid., Commentary on Lk 1:35 “overshadow you”

Season-after-Advent Visit Part 2

Here's some more photos of my visit to St. Mary's about a week and a half ago.

First, the Christmas Tree is ready for the party:

After a Closing Mass, we had a nice formal dinner then the Christmas...er... Season-after-Advent party around the tree. We alternated between singing hymns together and watching various skits prepared by the guys, grouped by class or diocese. It was a lot of fun. The Pre-Theology class (Oh, those crazy kids!) did a great parody of many of the faculty. I would have laughed harder had I known it was pre-approved!

The next night some guys and I went out to eat in Hampden, a trendy sort of neighborhood near Roland Park. Now, I don't ususally go for "trendy" but I liked the restaurant we found, called Grill Art. My appetizer (French Onion Soup) and my dessert (some fancy cookies) weren't very good but the entre was spot on, a Bison Burger with cheese & bacon and homemade chips.

Here I am with Deacon Dan Hoffman, one of my best friends at the seminary. Oh and excuse my friend with the wine bottle, he's a little slow :)

We then walked over to 34th Street to enjoy some of the Christmas lights and a snowball fight

Then off to J. Patrick's, a hole-in-the-wall Irish Pub downtown. Good fun. Live Irish music. Good beer. Easy-going atmosphere.

George Bush/Austin Powers Mashup - Who throws a shoe? Honestly...

When I heard about the dork journalist who thew his shoes at President Bush I immediately thought of this Austin Powers reference. Perfect!

Little Drummer Boy again

Yunno the Christmas Carol, Little Drummer Boy? Well, I've always just kinda ignored this one every time I heard it on the radio because of the "pa rum pum pum pum"s. I didn't even realize it was a Christian song! Until recently, at a funeral, my current pastor sang it for the deceased. It was her favorite song. He did a great job and it was actually pretty moving. Check out the lyrics, first with the drums, then without. I know I'll never listen to this one the same again.

Come they told me, pa rum pum pum pum
A new born King to see, pa rum pum pum pum
Our finest gifts we bring, pa rum pum pum pum
To lay before the King, pa rum pum pum pum,
rum pum pum pum, rum pum pum pum.

So to honor Him, pa rum pum pum pum,
When we come.

Little Baby, pa rum pum pum pum
I am a poor boy too, pa rum pum pum pum
I have no gift to bring, pa rum pum pum pum
That's fit to give the King, pa rum pum pum pum,
rum pum pum pum, rum pum pum pum.

Shall I play for you, pa rum pum pum pum,
On my drum?

Mary nodded, pa rum pum pum pum
The ox and lamb kept time, pa rum pum pum pum
I played my drum for Him, pa rum pum pum pum
I played my best for Him, pa rum pum pum pum,
rum pum pum pum, rum pum pum pum.

Then He smiled at me, pa rum pum pum pum
Me and my drum.

Now without the drums:

Come they told me,
A new born King to see,
Our finest gifts we bring,
To lay before the King,

So to honor Him,
When we come.

Little Baby,
I am a poor boy too,
I have no gift to bring,
That's fit to give the King,

Shall I play for you,
On my drum?

Mary nodded,
The ox and lamb kept time,
I played my drum for Him,
I played my best for Him,

Then He smiled at me,
Me and my drum.

It's actually quite beautiful.

Homily Third Sunday of Advent Year B

Below is my homily for today's readings, the Third Sunday of Advent: Gaudete Sunday


At Mass today, we celebrate the Third Sunday of Advent, also known by it’s Latin name Gaudete Sunday. Gaudete is Latin for “Rejoice!” which is the fist word of our Entrance Antiphon: Gaudete in Domino semper! “Rejoice in the Lord always; again I say, rejoice! The Lord is near.” This is taken from St. Paul’s letter to the Philippians. In all of our readings today we see woven through them the thread of Joy. Listening closely to the unity of the readings our Mother Church gives us can provide the key to understanding what she wants to teach us. I think the key this Sunday is Christian Joy that is ours when Christ is near. Our penances, prayers, and fasting this Advent in preparation for the coming of the Lord is almost over. There is cause for great Joy! Soon, our Lord will be born again in our hearts, bursting forth with the light of day.

You know, in our society today, Joy is an elusive virtue. We always tend to either undercut it, by defining it too superficially, or over-emphasize it by making it too proud. In undercutting it we equate it with that sort of fake happiness that is simply the feeling we get when things go our way. In over-emphasizing it we turn it into haughtiness or giddiness, like when we exclaim "It can never get better than this!" Either way, we base this happiness on our circumstances which are always fleeting or on some future condition: Like, “If I could only get a different job, then I’d be happy. If I could only get a new car, then I’d be happy. If I could only get a raise, then I’d be happy. If I could only get over this illness, then I’d be happy.” But too often, what we find is we get the job, the car, the raise, and the health (maybe even all together!) and still are not satisfied. That is because the world’s allurements are all too attractive but can never bear the weight of our happiness, a happiness that should never fail, the happiness we all seek in every action that we make. Everything we say or do, from the mundane to the profound, is done to attain happiness. This is Good because it is in our nature to do so. But, we must base this happiness on a foundation that will not fade away or let us down. Only Jesus Christ, through whom all things were made, can bear the weight of our unquenchable happiness. Our infinite desire for happiness, rooted in our immortal soul, can only be satisfied by he who is all in all, the Alpha and the Omega, our Lord, Jesus Christ. Soon he will come and true Christian Joy can be ours once again.

Now that we have addressed what Joy is Not, let us take a brief look at our readings again to see what real Christian Joy is all about. In our first reading, Isaiah writes a beautiful poetic description of Joy. First it is characterized by closeness to the Lord. “The Spirit of the Lord is upon me,” he says, “he has sent me to bring glad tidings.” This Joy leads him to serve his fellow man, “the poor”, to “heal the broken hearted”, to “proclaim liberty to the captives and release to the prisoners.” Who in our family, at our school, or at our work could use glad tidings brought to him? Whose day could we make a little easier this Advent? Who do we know that is broken-hearted, that could use a visit, or a phone call, or a letter from us to assure them that Christ, our Rock, will never leave us. Who do we know that is being held captive and prisoner to addiction or to unhealthy relationships? These too could use our help to free them from the tyranny of fake happiness in this world.

Also in Isaiah, see how deep-seated his joy us, it is not superficial, it is not easily lost. “I rejoice heartily in the Lord,” he exclaims, “in my God is the joy of my soul.” He then compares this joy, which is rooted in and springs from his immortal soul, to the joy that is present among a new bride and groom who are nearly bursting with joy as they prepare for their magnificent wedding: “like a bridegroom adorned with a diadem, like a bride bedecked with her jewels.” This too is a source of true joy my friends. One of life’s true pleasures is to behold the joy of a couple on the cusp of the Wedding Mass. They cannot wait to receive the blessing of the Lord on the great love and sacrifice they have been called by God to share. When weddings are true to this form, we can see Joy beaming from their faces. This joy is true because is mirrors the Joy that wells up in the Sacred Heart of Our Lord in his Marriage to the Church.

But, there are still more other beautiful ways in which Joy is laid out for us, the Joy to which we are destined. Our Responsorial Psalm, taking a different turn this Sunday, is taken from Luke’s Gospel rather than from the body of Psalms in the Old Testament. And this happens to be one of my favorite passages in all of Scripture, Mary’s Magnificat. “Magnificat, anima mea Dominum,” she exclaims! My soul “magnifies” or “proclaims the greatness” of the Lord, my Spirit rejoices in God my Savior. Mary proclaims this moving Canticle out of the Joy she has in visiting her cousin Elizabeth who gave homage to our Lord in the womb of the Blessed Virgin. Here too the spirit of the Lord is upon his chosen one. Here too closeness to God leads to service. This time God rests in Mary’s very self, under the light of her Immaculate Heart. The overwhelming Joy of this fact moves Mary to make a no-doubt treacherous journey alone to Elizabeth who was pregnant in her old age, “for nothing is impossible with God.”

When true Joy seems impossible to find, know that in a heart properly disposed rests the same Lord in our daily Eucharist who rested in the womb of our Blessed Mother. This too should bring us much Joy. And Elizabeth too is a great example, for she who could not see her Lord believed and “was filled with the Holy Spirit.” In the face of such joy we must do what St. Paul instructed the Thessalonians: “Rejoice always. Pray without ceasing. In all circumstances give thanks.” And this is precisely what the word “Eucharist” means; it comes from a Greek word meaning “to give thanks.” A heart filled with Christian Joy can do nothing but give thanks to God. And this is a thanks that St. Paul always gave God, even in the midst of intense suffering, because he knew and believed that his Joy is not founded on his circumstances but on the Lord who will not change, who will not waver, who will not flinch in his faithfulness to us. During these times of suffering, Joy remains not in the outward signs of laughter or cheers but in an internal Peace and Consolation that refuses to let suffering rule the day.

But, what about our Gospel? There are no words in it like “glad tidings”, “rejoice heartily”, “spirit rejoices”, or “rejoice always.” What does it have to do with Joy? It’s just about the unbelieving Levites and Pharisees interrogating John the Baptist to find out who he is, right? But, therein lies the answer: Belief. Faith. Listen again to the beginning of our Gospel: “A man named John was sent from God. He came for testimony, to testify to the light, so that all might believe through him.” So, our thread of Joy continues right through to our Gospel after all. It is Faith in Jesus Christ, the Faith for which John paved the way, that will end in unimaginable Joy. With Faith, Joy is empowered not only to satisfy our deepest human longings but to blow them away ! Faith brings to mankind a Joy he could never have imaged, never could have fathomed. And this Faith is not in a set of principles, not in a list of rules, or a decade of commandments. Our Faith is in a Person, the Word of God, Jesus Christ. “And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only-begotten Son from the Father… And from his fullness have we all received, grace upon grace.” (John 1:14-16)

Homily Second Sunday of Advent Year B

Oops, I've been forgetting to link to the readings for these homilies. Below is my homily for last Sunday's readings, the Second Sunday of Advent.

Today, the Second Sunday of Advent, the Church puts before us the figure of St. John the Baptist. Now, when we think of him, I bet the first things that come to mind are that camel hair shirt and his eating of locusts! Those always grab my attention when I’m reading the beginning of Mark’s Gospel. It’s easy for me, and maybe you too as the long year winds down, to lose focus on his example beyond those things. Thankfully, we have this season of Advent to take seriously again John’s message. What does it mean to “Prepare the way of the Lord, make straight his paths”? What’s the difference between John’s baptism and Jesus’? Why does John say that he is “not worthy to stoop and loosen the thongs of [Jesus’] sandals”? Even though our Gospel reading for today is made up of only eight verses, we can see much in John the Baptist’s mission and his words that can be useful for us as we prepare for the coming of the Lord.

First, did you notice the lead up to John the Baptist in the readings beforehand? I always enjoy discovering how all of the readings tie together each Sunday. I think the Church wants us to listen closely to the readings in this way, to listen for the connections, and the brilliant way in which all of salvation history points to Christ and the glory of the Father. This buildup, from our first reading in Isaiah, to the Responsorial Psalm, to the second letter of St. Peter, culminates in the Gospel as St. John the Baptist bursts onto the scene. We get the feeling, when we listen closely to the trajectory of the readings that John’s meaning in life, his vocation, the reason he was put on this earth was prepared for him since the times of the great Old Testament Prophets and before. John’s life’s mission is to prepare the way of the Lord, Jesus Christ, to till the soil of men’s hearts to be able to receive the seeds that Jesus will plant.

Isaiah exclaims, “A voice cries out: In the desert prepare the way of the LORD!... Then the glory of the Lord shall be revealed… Here is your God! Here comes with power the Lord God!” It’s as if the prophet Isaiah has given to John the Baptist, centuries before his arrival, the very words that he should say. Then our Responsorial Psalm helps us understand the way that John prepared for Jesus. He didn’t just “spread the word” as if our Lord’s public appearance was some holy gossip to spread among the land. No, John prepared mankind for Jesus in a particular way, with Justice. And so we heard at the end of the psalm “Justice shall walk before him, and prepare the way of his steps.” John fervently preached to all of the people to acknowledge their sins before God and to symbolize their repentance by being washed in the Jordan River. By repentance we return to God what belongs to Him, our Love. That’s what Justice is all about. Repentance also helps us to behave correctly. Our second reading asks us, “what sort of persons ought you to be”? It then answers: “conducting yourselves in holiness and devotion, waiting for and hastening the coming of the day of God”. As the last prophet of the Old Testament and the first herald of the New, John the Baptist perfectly takes the torch of all that came before him.

When we look at John the Baptist’s noble vocation, let’s not think that he is merely an isolated figure stuck in history two thousand years ago. We too are John the Baptist. We see how John inherited and echoed all of the prophecy that came before him. He even exceeded the prophets by beholding, believing, and even baptizing the long-awaited Messiah, our Lord Jesus Christ. But, God has prepared from all eternity your vocation as well! Just stop and think about that for a second. From all eternity, before time began, God planned your personal, individual, vocation; your mission; your reason for being. Do you know what your vocation is? What has God has prepared for you before the world began? Every single one of us has a vocation. Perhaps you are living it now, in a married life, where husband and wife prepare each other and their family to receive the Lord when he comes. Perhaps your vocation is to the priesthood where you will prepare souls for the Lord through the grace of the sacraments. Perhaps your vocation is to religious life as a nun, a sister, or a brother where you will prepare the Church through prayer and work. Or perhaps it is as a lay single person as you go out into all the spheres of the world – business, the markets, the streets, the schools – making “straight in the wasteland a highway for our God”.

Whatever your vocation, know that a true vocation from God is always one that prepares for his Son and relies not on our abilities but on his grace. Our entire lives as Catholics are ones of waiting for, looking toward, and preparing for the coming of the Lord. Do not despair if God’s will is coming to you with difficulty. Have faith that every one of us has a vocation that, though it may be in common with others, is tailor-made for our own, unique, individual salvation. When you discover your vocation, let John the Baptist teach you not only what to do and what to say, but how to say it. I think the “How?” of our vocation can be answered best by John’s humility. Let’s look again at the wonderful picture of him that our readings today have painted.

See how first we are told to “Comfort, give comfort to my people, says your God.Speak tenderly.” Then “the glory of the LORD shall be revealed, and all people shall see it together”. Notice the glory is not in the messenger, but in the tender message, or rather the Word of God, Jesus Christ. Then we heard the Psalm begin “I will hear what God proclaims; the LORD—for he proclaims peace to his people.” He hears not the words of his own agenda, but focuses on what God proclaims. And since he “await[s] these things, [he is] eager to be found without spot or blemish before [the Lord], at peace.”

Then we see John in the Gospel, “And this is what he proclaimed: ‘One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals. I have baptized you with water; he will baptize you with the Holy Spirit.’” John knew that his ministry was never about him, never about how good of a preacher he was to have been able to draw “People of the whole Judean countryside and all the inhabitants of Jerusalem” to him in the waters of the Jordan River. It was only all about Jesus, who John describes as mighty, like a king. The lowest most insignificant servant of a king was the one who had the often dirty and unhealthy job of loosening the king’s sandals and caring for his feet.[1] But John, in his great humility would not even dare “stoop and loosen the thongs of his sandals.” Even Christ’s mission is mightier for John’s baptism “with water” merely symbolized repentance from sin, but Jesus’ Baptism “with the Holy Spirit” actually effects what it symbolizes. It really and truly washes sins from the soul.

Despite these vivid examples, the most striking one of John’s humility is one that I know I’ve read over hundreds of times before without catching it. St. Mark, in quoting Isaiah at the beginning of his Gospel, before he introduces John the Baptist, describes him as “A voice of one crying out in the desert”. John…is…just…a…voice.[2] He was so humble before the message of God that he became the message, the voice, of God the Father. Let us go forth and speak this message of repentance to our coworkers, friends, and relatives. From the heart of our God-given vocation, with great humility, let us not only speak but become the message, the Word of God, Jesus Christ. And let us always point to Him, “for the mouth of the LORD has spoken.”

[1] In Conversation with God, Volume One, p. 59, by Fr. Francis Fernandez

[2] In Conversation with God, Volume One, p. 59, by Fr. Francis Fernandez

Season-after-Advent Visit Part 1

I had a great time visiting the guys at my seminary, St. Mary's in Baltimore, for their end-of-year, Christmas, er, season-after-Advent events. It was good to take a little break from the parish, catch up with good friends, and meet the new guys.

On Friday the guys were hunkered down with the last day of classes. So I went fly-fishing in the Gunpowder River south of Baltimore! This was my first time and it was pretty fun!... didn't catch anything though... my excuse is that it was too cold and the water was murky from new water let out from the reservoir. My good friend Fr. Paul Beach, on a day off from classes at CUA's School of Canon Law, took me along. He had all the gear, pretty impressive!

Here's me taking a stab at it. I look like a dork with Fr. Paul's huge jacket on and my jeans rolled up! I hadn't planned on fly-fishing!

Next up, pictures of the Christmas Tree, dinner out, lights on 34th Street, and an Irish pub!

Homily First Sunday of Advent Year B

Msgr. Ronald Knox, a famous early-twentieth century English convert to Catholicism and a brilliant homilist, characterized Advent as a traveler in the night who with bleary eyes squints at the faint light of his destination ahead. Because the darkness clouds his depth perception he plods forward hoping that the light is only a few hundred yards ahead rather than a few miles. The Hebrew prophets were very much like this traveler as they looked forward to the redemption of their people and the restoration of a true king in the line of David. They did not know how long it would take for this glimmer of light to break out into perfect day, they just knew that some day it would.[1]

We’ve all had experiences like this in our journeys through life haven’t we? Two examples come to my mind: driving to Owensboro to visit my family and driving up to the seminary in Baltimore. When I’m driving to Owensboro, it’s often when I’m pretty tired. When I finally get on 231 South I can’t wait to see the glimmer of the new bridge in the distance that crosses into Daviess County. I always thank God when I arrive there. And in Baltimore… and Fr. Terry can attest to this!... When I turn off of Roland Ave and pass between the concrete pillars it seems as if the seminary driveway will twist and turn through woods and trees forever until it suddenly bursts open and I behold the huge palatial seminary before me. It’s quite a sight!

Msgr. Knox’s point is that we should always have the attitude of “looking forward” to Christ. To help form this attitude in us, the Church gives us the four weeks of Advent. During this time we look forward to Christ’s advent, his coming, on Christmas Day. Actually the word “advent” can be broken up into the Latin phrase “ad venire” which means “to come towards.” His coming towards us at Christmas isn’t the only one we are preparing for though. Let us not forget his coming at our particular judgment at the moment of death or his Second Coming for the Last Judgment at the end of time. Both will come suddenly so we must be prepared. But, there is another coming which could be easily forgotten because it happens so frequently: His coming in the Eucharist at this very Mass. Every Mass we attend, daily or on the weekend, is its own little Advent – just as real as Christmas morning – that we should also seriously prepare for. All of these “advents”, at Mass, at Christmas, at death, and at the end of time require careful and determined preparation.

The prophet Isaiah exclaims in our first reading, “No ear has ever heard, no eye ever seen, any God but you doing such deeds for those who wait for him. Would that you might meet us doing right, that we were mindful of you in our ways!” The author of our Responsorial Psalm pleads with the Lord, “Rouse your power and come to save us… Then we will no more withdraw from you; give us new life, and we will call upon your name.” St. Paul, in our second reading, instructs the Corinthians not be “lacking in any spiritual gift as you wait for the revelation of our Lord Jesus Christ.” Finally, St. Mark’s Gospel is the most forceful of all. Our Lord pleads with his people in return, “Be watchful! Be alert! You do not know when the time will come… May he not come suddenly and find you sleeping. What I say to you, I say to all: ‘Watch!’”

How then should we prepare? I would like to propose four ways – maybe you could use the acronym PERM, “P”, “E”, “R”, “M.”, standing for “Purification”, “Examination”, “Reconciliation”, and “Motivation.” Perhaps you could focus on one of these four on each of the four Sundays of Advent. Spending some quiet time before or after Mass, during Mass after the Homily or after receiving Holy Communion, or even alone in front of the tabernacle could help you with this exercise.

First, Purification. What are the things that make us impure and unready to receive the Lord in our hearts at Christmas? When he comes will he find our hearts free and open to Him or will he find them full of obstacles such as pride or lust or gluttony or lukewarmness? Will he find our hearts divided among cares of this world and unavailable to him? Will he find only dark corners in which to hide? If our hearts are not pure we must make use of little acts of penance, called mortifications, that can transform our hearts into little Bethlehem’s, little mangers. For example, spending 15 minutes to read the accounts of the Nativity in the Gospels rather than our favorite magazine or Stephenie Meyer novel can infuse our hearts with the Word of God. Or praying one decade of the rosary instead of playing our favorite video game or surfing the Internet can let our Blessed Mother, the Queen of Hearts, prepare our hearts for her Son like she prepared the manger. Also, meditating on the purity of the Infant Jesus can be a powerful way of purifying our hearts especially during those times when we’d rather not think about him, such as in the morning when we first wake up, at work or in front of the television when our eyes wonder immodestly, or late at night. When I was a child my father taught me this prayer: “Baby Jesus, meek and mild, have pity on me a little child. Baby Jesus, all I do, I do it for the love of you.”

So that is the “P” in P.E.R.M., “Purification.” Now the “E,” “Examination.” For this we think of the examination of conscience that we perform before we go to Confession. And Advent is certainly a good time to renew our efforts in this exercise, to take it more seriously, to give it more thought and time and prayer. But I would like to suggest examination as a normal part of the day as well. I slip up on this one every now and then so let us support each other, OK? My idea behind it is that regular examination of our spiritual lives is the beginning of conversion and this will prepare us for a happy death, a particular advent that we need not fear. Again, St. Mark reminds us, “Watch, therefore; you do not know when the Lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning.” But if we make self-examination a habit in our lives then we will be more aware of the ways in which we are falling short and the ways in which God is calling us to increase in holiness. I remember a time when a seminarian brother and I got in a big argument. He was mad at me for being so bossy to him all the time, something I didn’t even realize I was doing because I hadn’t properly examined myself.

But, we can practice this, for example, when we wake up in the morning. We can ask ourselves, “How prepared am I for the responsibilities of this day? How can I help my friend or colleague today? What prayer should I say, which saint should I turn to for help in today’s particular challenges?” At night before we go to sleep we can ask ourselves, “How did I do today? Did I reveal or obscure Christ to those I met? Did I place myself in occasions of sin? For what sins can I ask forgiveness before I go to sleep? My father taught me a prayer for this time as well: “Now I lay me down to sleep, I pray the Lord my soul to keep. If I should die before I wake, I pray the Lord my soul to take. And this I ask for Jesus’ sake. Amen.”

So now we have the “P” and the “E” of our acronym P.E.R.M, “Purification” and “Examination.” The third letter, “R”, stands for “Reconciliation.” This time I would like to focus specifically on the sacrament. I cannot say enough how crucial the sacrament of reconciliation is in the life of a Catholic. Our whole life is characterized by a preparation and a waiting for the Lord, but especially before major feast days like Christmas and Easter. It is a traditional practice that confession lines are always longer before these holy days and priests, myself included [Note: pretending I’m a priest giving this homily], should be patient and generous with Our Lord’s forgiveness. Frequent celebration of the Sacrament of Reconciliation, monthly or weekly, for both mortal and venial sins, can increase our sorrow for our sins, mature our acts of penance, increase our resolve against occasions of sin, and strengthen our intention to change our lives. Freedom from sin in general, sacramental grace, and the counsel of the priest strengthen us for the journey to the Light of Christ ahead of us. And Freedom from mortal sin in particular allows us to worthily receive Communion at Mass.

Finally, after Purification, Examination, and Reconciliation, we have our last letter, “M,” which stands for “Motivation.” Motivation is an Advent challenge not only to those who are lookwarm or who have a watered-down or lazy Catholicism, but also for those who are heavily involved in the Church. We can be involved in every committee of the parish, practice every devotion, and go to confession every day, but what is our motivation? Please, don’t get me wrong, the vibrancy and activity of this parish is a tremendous blessing to all of us and to the whole Archdiocese. But the inactive and the active alike must ask themselves “Why do I do what I do?” Am I lazy because of fear or ignorance? Am I active so that others can see me? Am I busy just to be busy? Our world is full of busy-ness already. Am I inactive because I am too proud to ask for help? Am I active because of the feelings I get when I can behold the results? Remember, weather we are lazy or busy, active or inactive our Lord judges our actions not by their results but by their motivation, by the intention of our hearts. When he comes at Mass, at Christmas, at death, and at the end of time will we receive him with pure motives?

Now we are complete: “P”, “E”, “R”, “M”: Purification, Examination, Reconciliation, and Motivation. I think we, all of us together, would do well if we devoted each of the four Sundays of Advent to each of these letters. Then we will be prepared for Christmas. Then we can “take the shepherd[s] for our guides, and imagine ourselves travelling with them, at dead of night, straining our eyes towards that chink of light which steams out, we know, from the cave at Bethlehem.”[2]

[1] In Conversation with God, vol. 1, p. 1, by Fr. Francis Fernandez.
[2] In Conversation with God, vol. 1, p. 2, by Fr. Francis Fernandez.

Homily Christ the King Year A

After high school, I didn’t enter seminary right away like some of my fellow seminarians. I loved computers and wanted to some day work in a high-tech field like web development. I went to Lindsey Wilson College, a small school in south central KY and was a computer science major. I remember when I was a freshman I was looking through the manual for my major and shuddered at the description of the Capstone Project that was required after my senior year. It was to be a wholly original project that summed up my entire four years of computer science learning. Some of you in high school or college may know what I’m talking about… pretty scary huh? My project ended up being a system that gathered and reported data on the technology demands of the buildings and the student body of the college.

Today, we all together have our own sort of Capstone Project: The Solemnity of Our Lord Jesus Christ the King. We celebrate it on the last weekend of Ordinary Time, at the end of another Church Year. Next weekend marks the beginning of Advent, the beginning of a new Year. Why then do we celebrate Christ the King at the end? I think it is for a similar reason that we have academic Capstone Projects. The Church wants to teach us that by putting his Kingship at the end of the year we can see that His Crown is the Crown of the year, the capstone. A capstone is the top stone of a structure or wall but it is also the crowning achievement.[1] All of the action of the Church Year moves forward and up to His Kingship and is summed up by it. He is the King of all we have done in the Church this year and all we have celebrated. Everything from his Incarnation to his Ascension is both a sign of and a testament to his Kingship which is not only spiritual but real and human as well.

But, Christ’s is a Capstone that need not cause us to shudder, as I did before my senior year computer science project. Only evil need shudder, not those who are holy and subservient to Him, for He is unlike any king we have ever known. Our first reading from Ezekiel prefigures Christ as a loving shepherd who tends his flock. “I will rescue them from every place where they were scattered,” says the Lord God, “when it was cloudy and dark. I myself will pasture my sheep; I myself will give them rest.” In our Responsorial Psalm, he gives us, his sheep, repose in verdant pastures; he leads us beside restful waters; he refreshes our souls; and he guides us on right paths. In our second reading St. Paul teaches us that he gives us new life and in our Gospel he is made known in those who are hungry, thirsty, foreign, naked, ill, and imprisoned. Does this sound like any of our kings or leaders today? Only the great saintly kings of old gave us a true image of Christ’s Kingship, like Saint Edward the Confessor, King of England or Saint Louis, King of France. Too many of our leaders today follow not the example of these saintly kings but of the one described in the famous 16th century book, The Prince, by Machiavelli. Here, “political expediency is placed above morality and the use of craft and deceit is advocated to maintain authority and carry out policies.”[2] This, I’m afraid, is all too familiar.

But, let us not be fooled into thinking that Christ’s Kingship is just a weak alternative. Let us not regard him as simply timid and sweet. Again, turning to our readings, it is true that in Ezekiel he seeks out the lost, brings back the strays, binds up the injured, and heals the sick, but the sleek and strong he will destroy, “shepherding them rightly.” He will not tolerate those sheep who try to evade or usurp his authority. In our responsorial psalm “he will spread the tables before me in the sight of my foes.” He is not ashamed to lavish rich blessings upon his chosen ones; our foes can jeer all they want. In our second reading, St. Paul teaches that at Jesus’ second coming, he will destroy all that is evil, even death, the result of man’s first sin. And by his Might and Merciful Justice everything will be subjected to him and he will reign Supreme. Finally from our Gospel we learn of his just judgment.

Now, at the moment of our death we will receive what is called a Particular Judgment where we will be judged by the state of our soul to receive Heaven or Hell for eternity or Purgatory for as long as is necessary to purify us for Heaven. But our Gospel, on the other hand, describes what is called the Last Judgment. This “sentence pronounced at the end of time will simply be a public, formal confirmation of that sentence already passed” at the moment of our death (Navarre commentary Mt 25:31-46). Returning to our Gospel, then, we see that “When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him.” And “He will answer them, 'Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’ And these will go off to eternal punishment, but the righteous to eternal life."

But, all this talk of shepherding rightly, spreading out tables, having victory over death, and proclaiming judgment sounds all very… spiritual. What about his life as a man? Wasn’t he pretty weak then? Well, I would say that meek is a better word. While still in the womb of the Blessed Virgin Mary he relied on her flesh and blood and the power of the Holy Spirit for life, yet she was still his living throne, a tabernacle. Our Lord was the King Messiah that the Jews had long awaited. The Archangel Gabriel announced, “He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever; and of his kingdom there will be no end.” (Lk 1:32-33).

As an infant his new throne was a simple wooden manger. Yet the magi, probably royal figures themselves, came to offer him gifts fit for a king: gold, frankincense, and myrrh. His kingship as a man was meek and moderated. He did not allow the royalty of his divinity, his claim on all creation, to have the glorious splendor it deserved. But this did not make his human kingship any less real or less royal.

Our Lord gradually revealed his kingship so that it could be acceptable and accurately understood. Therefore, we read in John’s Gospel that on some occasions, when a crowd was enthusiastic about a miracle, "Jesus, knowing that they would seize Him and make Him king, fled to the mountain, Himself alone (John 6:14)." And He often, after working a great miracle told the people not to tell anyone. The reason is that so many held a false notion of what the King Messiah was to be; they expected a great temporal conqueror who would free them from Roman oppression. But He did not come to exercise earthly power. Even though in Matthew’s Gospel, at his Resurrection, Christ said to His Apostles "All power is given to me in heaven and on earth” yet He still did not intend to exercise temporal rule. He wanted a spiritual reign, to rule over hearts. He said as much to Pilate when Pilate asked Jesus if he was the King of the Jews. “Jesus answered, ‘My kingship is not of this world… For this I was born, and for this I have come into the world, to bear witness to the truth.”[3]

This truth he showed the whole world when me made his cross his last earthly throne: “God so loved the world that he gave his only-begotten Son, that whoever believes in him should not perish, but have eternal life.” (Jn 3:16). Upon his death on the cross, “God highly exalted him and bestowed on him the name which is above every other name, that at the name of Jesus every knee must [bend], in heaven and on earth and under the earth; and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2:9-11). “What wonder, then, that he whom St. John in Revelations calls the ‘ruler of the kings of the earth’(Rev 1:5) appears in the Apostle's vision of the future as he who "On his robe and on his thigh has a name inscribed, King of kings and Lord of lords.” (Rev 19:16). It is Christ whom the Father "appointed the heir of all things" (Heb 1:2); "for he must reign until he has put all his enemies under his feet” (1 Cor 15:25).[4]

At last then, what does Christ’s spiritual and human kingship mean for us? The Catholic Church is the Kingdom of God on earth. Each one of us is called to participate in this kingdom and expand it through our good works. The Lord should be present in our families, among our friends, neighbors and colleagues at work.[5] And St. Josemaria Escriva taught us firmly on this feast that

Against those who reduce religion to a set of negative statements, or are happy
to settle for a watered-down Catholicism; against those who wish to see the Lord
with his face against the wall, or to put him in a corner of our souls, we have
to affirm, with our words and with our deeds, that we aspire to make Christ the
King reign indeed over all hearts, theirs included.

We cannot wait for the fulfillment of the Kingdom of God at the Last Judgment our Gospel describes. Let us work on this Capstone Project now: that he reign in our minds with firm belief in truth and doctrine; in our will with obedience to the laws of God; and in our hearts with love for God above all things. Then we can confidently pray with the good thief, “Jesus, remember me when you come in your kingly power.” (Lk 23:42).


[1] "Capstone." The American Heritage® Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. 02 Dec. 2008. http://dictionary.reference.com/browse/Capstone>.
[2] "Machiavellian." Dictionary.com Unabridged (v 1.1). Random House, Inc. 02 Dec. 2008. http://dictionary.reference.com/browse/Machiavellian>.
[3] “Kingship of Christ, Queenship of Mary in Scripture,” by Rev. William Most
[4] Quas Primas, On the Feast of Christ the King, Pope Pius XI, 11 December 1925
[5] In Conversation with God, Vol. 5, “Christ the King”, by Fr. Francis Fernandez

pray for my pastor and his father

Please pray for the soul of William Kelly Bradshaw, the father of my Pastoral Year pastor, Fr. Terry Bradshaw. His family celebrated Thanksgiving the weekend beforehand and Mr. Bradshaw had all of his family around him at the meal when, after offering a blessing, he had a sudden heart attack. This was followed by a cranial hemorrhage which was inoperable. He died early Monday morning (11-24-08) at around 2am. Fr. Terry was able to be there with him the whole time and Anoint him along with an uncle in the family who is also a priest. Scores of people from Lebanon, KY and all over the Archdiocese flooded the funeral home to pray for Mr. Bradshaw and his family. Some waited more than two hours as the line extended out of the funeral home and into the front lawn. On Wednesday I was honored to serve the Funeral Mass at the gorgeous St. Augustine in Lebanon, KY with His Excellency, Archbishop Joseph Kurtz. I only met Mr. Bradshaw once, but from knowing his son, Fr. Terry, and from witnessing the great faith of his family and the love and admiration so many 100's of people had for him I can say he was loved by all and a man for all seasons. Mr. William Kelly Bradshaw, requiescat in pace.

Thanksgiving Ecumenical Prayer Service

On Wednesday, the day before Thanksgiving I participated in an ecumenical Thanksgiving Prayer Service for the area Catholic Churches and Protestant communities in Okalona/High View. I must say it was a very nice service. Area pastors and I met once a week for about a month planning it. There were scripture readings, traditional hymns, prayers, a collection for the poor, and a couple homilies. I gave a "Thanksgiving Prayer," a task I learned I would be doing shortly after I got there! I came prepared to just read one of the readings. But the roles got shuffled a bit at the last minute. Here's what I prayed:

"Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks and we pray that our actions will always be inspired by you and so please you. Lord, we approach you from various communities this evening but we all together give you thanks. Help us to never forget You, from whom all blessings flow. Through our joint acknowledgment of you, water the seeds of unity and bring Perfect Unity among us to a speedy fruition. We pray for this and we offer you our thanks through your Son, Our Lord, Jesus Christ, who lives and reigns with You and the Holy Spirit, One God, forever and ever. Amen."

Afterwards in the parish hall we enjoyed MANY pies. There was an impressive turnout as this has been annual tradition going back since the late 50's.

Homily 33rd Sunday Ordinary Time Year A

Now I'm back on the regular schedule for these homilies. Here is my homily on last weekend's readings on the Talents. Christ the King next.

Our readings today are about… STEWARDSHIP. Now, I know, I’m with you: the word “stewardship” or the phrase “time, talent, and treasure” often falls on deaf ears, they seem so cliché don’t they, and we hear them all the time. Thankfully, here at St. Athanasius, we have been changing the focus away from questions like “what do I have to give?” or “how much time do I have to spend?” to questions like “what gifts has God given me?”; “how does their use reflect my love for Him?”; and “what is God’s will for me?” We have moved away from focusing on certain amounts of time or money donated to prayerful discernment of God’s will. I think this shift has and will bear much fruit in this parish. And it’s not a moment too soon because these questions are not only significant to the life of our parish, but, as our Gospel teaches us today, to our eternal salvation as well.

Our readings provide many examples of the proper way to approach stewardship. In Proverbs the virtues of a “woman who fears the Lord” are extolled. She is one who is reverent, religious, and faithful, and works hard for God, her husband, and her family. I encourage especially all of the women of this parish to look at our first reading closely, pray with it and meditate on it, and hold up this woman of Proverbs as your example. While the text we have been given reads “Her husband, entrusting his heart to her, has an unfailing prize”, a better translation would be that he, because of this trust, “will have no lack of gain” meaning that her work and her service is always productive and fruitful. Her strength, her skills, and her God-given gifts always serve the common good. She has prayerfully discerned God’s call for her life and has lived it joyfully and abundantly and this makes God, her husband, and her community very proud. Of her our psalm exclaims, “Blessed are you who fear the Lord, who walk in his ways!”

Our Gospel, on the other hand, offers us, ultimately, a strong example of what NOT to do in regards to stewardship and it issues us a bold challenge. It forces us to take a good hard look at our lives. Have we failed in the call to authentic, Christian stewardship? Have we, like the third servant, been slothful and wicked? Now our Gospel uses the word “lazy”, not “slothful” but sloth is definitely the sin described here. And as you all know it is one of the seven deadly sins. Our woman in Proverbs was everything but slothful. What then is this deadly sin of sloth?

In general it means being disinclined toward labor or exertion. But it has a much deeper spiritual significance. St. Thomas Aquinas calls it “sadness in the face of some spiritual good which one has to achieve” (II-II:35). One theologian, Fr. Rickaby, describes it as the “don’t-care feeling.”

A man apprehends the practice of virtue to be beset with difficulties and chafes under the restraints imposed by the service of God. The narrow way stretches wearily before him and his soul grows sluggish… at the thought of the painful life journey. The idea of right living inspires not joy but disgust, because of its laboriousness.

“In other words,” he says, “a man is then formally distressed at the prospect of what he must do for God to bring about or keep intact his friendship with God. In this sense sloth is directly opposed to charity.” He violates, therefore, expressly the first and the greatest of the commandments: "you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." (Mark 12:30).

My brothers and sisters, there is no time to be slothful. I tell myself this as well. But I have been greatly encouraged by so many of you who obviously have discerned God’s will and work hard with the gifts he has given you: Like those of you who do so many good little things that no one sees; those of you who spend many hours before the Blessed Sacrament on Wednesdays; those of you who prepare the sacristy, who serve Mass, distribute Holy Communion, and help out with our music; those of you who put so much work into our picnics and other festivals; who are angels to our elderly shut-ins; who perform the daily tasks of our parish offices; who support our widows and widowers; and especially those who cook for the rectory! J All of you serve with such joy and dedication that it gives me much hope for my own ministry.

But, still there remains much more to do be done. Not regarding mere dollar amounts or hours spent, like I said before, but regarding prayerful discernment of God’s will for the gifts he has given us. He is always calling us. The motto of the Benedictines is “Ora et Labora”, prayer and work. We must do both, now, for St. Paul in our second readings reminds us that our Lord will come again suddenly and unexpectedly, “like a thief at night.” “Therefore let us not sleep as the rest do, but let us stay alert and sober” so that we will be prepared to give an account of our talents.

This word “talent,” interestingly enough, entered the English language directly from the parable in today’s Gospel. Here, a “talent” is a large sum of money roughly equal to 100 pounds of silver or 15 to 20 years’ wages of a laborer. The master entrusted a different number of talents to each of his three servants according to their ability and expected them to make a profit for him. The first and second servants doubled what was given to them and both received the same reward: “great responsibilities” and a share in the master’s joyful banquet. But the third servant out of fear and laziness squandered what was given to him so his talent was given to the first servant and he was thrown out of the master’s presence and separated from him.

Of course, this parable also has a deeply spiritual significance. We are the servants. The talents are the qualities God has bestowed on us, both those we are born with like intellectual capacity and musical ability or those we receive as supernatural graces like personal holiness, spiritual insight, or sacramental graces. The journey of the master, during which the servants where to invest their talents, signifies the duration of our life. His unexpected return signifies our death and his settling of accounts is our judgment. Finally the master’s joy, the banquet, is heaven.

Let us examine our approach to the gifts we have received from God. The Lord wants to see that his gifts have been well administered. Let us make use of the time we have to be ready. F. Suarez, a Mexican theologian explains that, after all,

When God is known well, it is not hard to love him. And when God is truly loved, it is not difficult to serve him… In fact, it even becomes a pleasure to serve him… The third servant knew his master well… and in spite of that it is obvious that he did not love him. And when love is missing, serving becomes very difficult.

You know, the opposite of laziness is diligence. This comes from the Latin word diligere, which means to love, to choose after careful study. “Love motivates a person to give true service. Laziness is a result of a failure to love.” “When a Christian kills time on this earth, he is putting himself in danger of ‘killing Heaven’ for himself.”

All you parents and grandparents out there, who were brought up on the Baltimore Catechism, must remind your children that they were made to know, love, and serve God in this life and to be happy with him forever in the next. It doesn’t matter how many gifts, natural or supernatural, we have received; what matters is our generosity in putting them to good use. Just as natural abilities like playing the piano or speaking a foreign language become more perfect through use or become atrophied through disuse, so also graces that are used lead to an increase of grace, whereas graces that are neglected tend to be lost. We must respond to grace by making a genuine effort through our entire lives. Fr. Francis Fernandez, one of my favorite authors, illustrates this beautifully:

When life comes to an end, perhaps we may think something like a candle has gone out. But we should also see death as the time when something like a tapestry has been completed. We have watched this tapestry being made from the reverse side where the design of the artwork is blurred and the knots and twisted loops of the needlework are prominent. Our Father, God, contemplates the tapestry from the good side. He is pleased to behold a finished work that manifests a life-long effort to make good use of time.

Adding my name to "An Open Letter to President-Elect Barack Obama"

Originally posted at Vox Nova with many signers:

An Open Letter to President-Elect Barack Obama

November 14, 2008

President-elect Barack Obama

As American Catholics, we, the undersigned, would like to reiterate the congratulations given to you by Pope Benedict XVI. We will be praying for you as you undertake the office of President of the United States.

Wishing you much good will, we hope we will be able to work with you, your administration, and our fellow citizens to move beyond the gridlock which has often harmed our great nation in recent years. Too often, partisan politics has hampered our response to disaster and misfortune. As a result of this, many Americans have become resentful, blaming others for what happens instead of realizing our own responsibilities. We face serious problems as a people, and if we hope to overcome the crises we face in today’s world, we should make a serious effort to set aside the bitterness in our hearts, to listen to one another, and to work with one another

One of the praiseworthy elements of your campaign has been the call to end such partisanship. You have stated a desire to engage others in dialogue. With you, we believe that real achievement comes not through the defamation of one’s opponents, nor by amassing power and using it merely as a tool for one’s own individual will. We also believe dialogue is essential. We too wish to appeal to the better nature of the nation. We want to encourage people to work together for the common good. Such action can and will engender trust. It may change the hearts of many, and it might alter the path of our nation, shifting to a road leading to a better America. We hope this theme of your campaign is realized in the years ahead.

One of the critical issues which currently divides our nation is abortion. As you have said, no one is for abortion, and you would agree to limit late-term abortions as long as any bill which comes your way allows for exceptions to those limits, such as when the health of the mother is in jeopardy. You have also said you would like to work on those social issues which cause women to feel as if they have a need for an abortion, so as to reduce the actual number of abortions being performed in the United States.

Indeed, you said in your third presidential debate, “But there surely is some common ground when both those who believe in choice and those who are opposed to abortion can come together and say, ‘We should try to prevent unintended pregnancies by providing appropriate education to our youth, communicating that sexuality is sacred and that they should not be engaged in cavalier activity, and providing options for adoption, and helping single mothers if they want to choose to keep the baby.’”

As men and women who oppose abortion and embrace a pro-life ethic, we want to commend your willingness to engage us in dialogue, and we ask that you live up to your promise, and engage us on this issue.

There is much we can do together. There is much that we can do to help women who find themselves in difficult situations so they will not see abortion as their only option. There is much which we can do to help eliminate those unwanted pregnancies which lead to abortion.

One of your campaign promises is of grave concern to many pro-life citizens. On January 22, 2008, the 35th anniversary of Roe v. Wade, when speaking of the current right of women in America to have abortions, you said, “And I will continue to defend this right by passing the Freedom of Choice Act as president.”

The Freedom of Choice Act (FOCA) might well undermine your engagement of pro-life Americans on the question of abortion. It might hamper any effort on your part to work with us to limit late-term abortions. We believe FOCA does more than allow for choice. It may force the choice of a woman upon others, and make them morally complicit in such choice. One concern is that it would force doctors and hospitals which would otherwise choose not to perform abortions to do so, even if it went against their sacred beliefs. Such a law would undermine choice, and might begin the process by which abortion is enforced as a preferred option, instead of being one possible choice for a doctor to practice.

It is because of such concern we write. We urge you to engage us, and to dialogue with us, and to do so before you consider signing this legislation. Let us reason together and search out the implications of FOCA. Let us carefully review it and search for contradictions of those positions which we hold in common.

If FOCA can be postponed for the present, and serious dialogue begun with us, as well as with those who disagree with us, you will demonstrate that your administration will indeed be one that rises above partisanship, and will be one of change. This might well be the first step toward resolving an issue which tears at the fabric of our churches, our political process, our families, our very society, and that causes so much hardship and heartache in pregnant women.

Likewise, you have also recently stated you might over-ride some of President G.W. Bush’s executive orders. This is also a concern to us. We believe doing so without having a dialogue with the American people would undermine the political environment you would like to establish. Among those issues which concern us are those which would use taxpayer money to support actions we find to be morally questionable, such as embryonic stem cell research, or to fund international organizations that would counsel women to have an abortion (this would make abortion to be more than a mere choice, but an encouraged activity).

Consider, sir, your general promise to the American people and set aside particular promises to a part of your constituency. This would indicate that you plan to reject politics as usual. This would indeed be a change we need.

To which I add my name with the others:

Sincerely,

Matthew Hardesty

my post-election homily

Continuing my practice of the 3-year cycle (how to give a homily on the same readings three times in a row), here is my third homily on the "Caesar readings" from Sun Oct 19 (here are the first and second). This also serves as a post-election homily. Let me know what you think. (works consulted: Render Unto Caesar by Archbishop Charles Chaput and Randy Alcorn's blog)

In our Gospel today, the plan of the Pharisees and Herodians seemed fool-proof. First, in an act of false humility, they compliment our Lord’s truthfulness and his disregard for opinion or status. Then, they ask him “Is it lawful to pay the census tax to Caesar or not?” They figured that if he said “Yes,” then they could discredit him among the Jews as one who advocated Roman rule. But, if he said “No,” then they could report him to the Romans for inciting anti-taxation sentiments. He answered not “Yes” or “No”, but this: “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” This was much more profound than they expected: “When they heard it, they marveled; and they left him and went away.” But what did Jesus mean by this?

Charles Chaput, the Archbishop of Denver, CO, this year wrote a very helpful book in understanding this very thing, I highly recommend it to all of you. It is entitled, Render Unto Caesar: Serving the Nation by Living Our Catholic Beliefs in Political Life. I wish I had recommended it to you all sooner, but even though the Presidential election has passed it remains very helpful in understanding the role of Catholics in political life, especially as we move forward. In the book, Archbishop Chaput argues that the very health of our American democracy demands that Catholics engage the political realm with the full breadth of their religions convictions and beliefs. Good citizenship is not one that divorces faith from the public square but instead fights for it respectfully but vigorously and without apology. This is consistent with the Christian roots that are foundational to America’s existence. We can’t separate our private convictions from our public actions without diminishing both. Faithful Catholics make good and faithful citizens. In the words of the Archbishop, “How we act works backward on our convictions, making them stronger or smothering them under a snowfall of alibis.”

The pro-life movement, this past Tuesday, I think suffered a crushing blow. Our president-elect has promised institutions like Planned Parenthood that the first thing he will do as president is pass the Freedom of Choice Act which will eliminate all restrictions on abortion, including informed consent, parental notification, required counseling and ultrasounds, and even the use of taxpayer money to fund abortions. This is cause for much dismay… but we Catholics have never relied solely on political figures to accomplish our good works. We must continue to engage the political realm with our beliefs in healthy debate. And we must take a closer look at paying unto Caesar what is Caesar’s and to God what is God’s.

St. Paul wrote in his first letter to St. Timothy:

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.

Let us pray fervently for our President-Elect that he may come to the knowledge of the truth of the sanctity of human life from conception to natural death. And let us remember that circumstances change: “Do not boast about tomorrow,” Proverbs says, “for you do not know what a day may bring forth (Proverbs 27:1). But, our Savior does not change: “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8). Therefore we must “Trust God; don't worry; be at peace,” St. John’s Gospel tells us.

Let not your hearts be troubled; believe in God, believe also in me. In my Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also…Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, [and do not] be afraid. (John 14:1-3, 27)

This passage emboldens us to continue to fight for the unborn and to follow the command of God in the Old Testament: “Speak up for those who cannot speak for themselves; defend the rights of the poor and needy” (Proverbs 31:8-9). Who but us will speak up for them, a whole class of society with no human rights, with no voice, and one that is snuffed out at the rate of 4000 per day?

In Render Unto Caesar, Archbishop Chaput explains that every four years, around election time, the United States Conference of Catholic Bishops releases a Faithful Citizenship document, instructing Catholics on how to exercise their faith in political life. But many, he says, have criticized these documents for being too complex, for trying to tackle every angle of every issue all at once, for only serving to confuse the faithful and allow those who would put all social issues on the same moral plane to do so. The fact is, there exists a hierarchy of truths and those that directly affect life must always be on top. Now, this year’s Faithful Citizenship document, I think, is the best one so far. But, we also have a document from our bishops, which celebrates its 10 year anniversary this year, called Living the Gospel of Life. And this document doesn’t get enough attention. It is not too soon to look ahead to the midterm elections only two years away and even the next presidential election as much as we would like to take a well-deserved breather! Therefore, let us take a look at this document, especially paragraph 23. This is a little lengthy, but please pay close attention:

Adopting a consistent ethic of life, the Catholic Church promotes a broad spectrum of issues… Opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Any politics of human life must work to resist the violence of war and scandal of capital punishment. Any politics of human dignity must seriously address issues of racism, poverty, hunger, employment, education, housing and health care. Therefore, Catholics should eagerly involve themselves as advocates for the weak and marginalized in all those areas. Catholic public officials are obliged to address each of these issues as they seek to build consistent policies which promote respect for the human person at all stages. But being “right” in such matters can never excuse a wrong choice regarding direct attacks on innocent human life. Indeed, the failure to protect and defend life in its most vulnerable stages renders suspect any claims to the “rightness” of positions in other matters affecting the poorest and least powerful of the human community. If we understand the human person as “the temple of the Holy Spirit” – the living house of God – then these [issues of racism, poverty, hunger, employment, etc.] fall logically into place as the crossbeams and walls of that house. [But] all direct attacks on innocent human life, such as abortion and euthanasia, strike at the house’s foundation. Neglect of these issues is the equivalent of building our house on sand. Such attacks cannot help but lull the social conscience in ways ultimately destructive of other human rights.

These lessons from our bishops must guide the way we vote in the future. Remember, voting is a political act, to be sure, but it is also a moral act with moral implications and therefore involves faithful Catholics in a very real way.

Between elections though, we must continue to render unto Caesar by praying for our President-elect as I explained before. We owe him our respect and our prayers, our respect for the law, obedience to proper authority, and service to the common good. And Archbishop Chaput explains that respect

is not subservience, or silence, or inaction, or excuse making, or acquiescence to grave evil in the public life we all share. In fact, ultimately, everything important about human life belongs not to Caesar but to God: [we render unto God] our intellect, our talents, our free will; the people we love; the beauty and goodness in the world; our soul, our moral integrity, our hope for eternal life. These are the things that matter. These are the things worth struggling to ennoble and defend. And none of them [come] from [Caesar] or anyone who [succeeds] him.

Finally, “Our task,” St. Ignatius of Antioch teaches us, “is not one of producing persuasive propaganda. Christianity shows its greatness when it is hated by the world.” Therefore let us beg God for “the courage and endurance not only to speak but also to will what is right, so that [we] may not only be called Christian, but prove to be one.”

taking my own advice

It's funny how we (I) can intellectually know how we should so something or what we should do, but then not actually do it. Only four short days ago I posted my second "Caesar homily" with advice that should have kept me from feeling all defeated and bitter today. But giving it another think-thru and meditating on today's readings is pulling me up.

Here's what I said:

In the period of silence after this homily, let us examine ourselves and where we stand with these principles... my brothers and sisters, let us be assured that there is hope. This hope lies not in our vote or our candidate but in Jesus Christ. Our Lord, by being born of a family in Nazareth, sanctified family life and showed us the way to holiness through the family, even today! Did not the Gospel of Luke tell us that with Mary and Joseph, Jesus “increased in wisdom and in stature, and in favor with God and man?” Did he not teach us: “For what will it profit a man, if he gains the whole world and forfeits his [soul]?” Jesus is the Way when we have become lost in the political hype. He is the Truth when we have bought the lies of the evil one. And He is the Life when we have fallen to his temptations. In Jesus Christ we are secure and can exclaim with our psalm today “For great is the LORD and highly to be praised; awesome is he, beyond all gods. For all the gods of the nations are things of nought, but the LORD made the heavens. The LORD is king, he governs the peoples with equity.”

God's Word after the election

God's Word to us, on the day after the election, from today's first reading at Mass:

Do everything without grumbling or questioning,
that you may be blameless and innocent,
children of God without blemish
in the midst of a crooked and perverse generation,
among whom you shine like lights in the world,
as you hold on to the word of life

--from Phil 2:12-18

And I was struck by a couple lines in the Gospel:

Whoever does not carry his own cross and come after me
cannot be my disciple.

In the same way,
everyone of you who does not renounce all his possessions
cannot be my disciple.”

-- from Lk 14:25-33

Finally, I was encouraged by one of the intercessions at Evening Prayer today:

[God,] Be mindful of those who devote themselves to the service of their brothers,
do not let them be deterred from their goals by discouraging results or lack of support.
-- May your people praise you, Lord.

Caesar 2.0

A couple weeks ago, I posted my homily for the 29th Sunday, Ordinary Time, Year A. The readings included the popular dictum, "Repay to Caesar what belongs to Caesar and to God what belongs to God." Rather than post a homily for this weekend's readings for All Soul's Day, which I was looking forward to, Fr. Terry asked me to prepare for the 3 year cycle phenomenon. Each year - A, B, or C - has a different schedule of Sunday Mass readings. Combined with the 2 year cycle of daily Mass readings, all four gospels are read every year (and after three years most of the whole Bible is read). The first time you preach on a particular reading you may pick the most obvious explanation... but what about the next year when it comes around again? Ideally, you can't just recycle the old homily, you gotta think of a different approach. So here's my second homily on what I'm affectionately calling "The Caesar readings"

In St. Matthew’s Gospel, a little before our Gospel reading today, Jesus stumped the Pharisees when he asked them where John the Baptist’s authority comes from. They answered cowardly, “we don’t know” and our Lord taught them The Parable of the Two Sons. Since then with each parable the Pharisees have been increasing in anger toward Jesus. Now they decide to return the favor. They “went off and plotted how they might entrap Jesus in speech.”

Their plan seemed fool-proof. First, in an act of false humility, they compliment our Lord’s truthfulness and his disregard for opinion or status. Then, they ask him “Is it lawful to pay the census tax to Caesar or not?” They figured that if he said “Yes,” then they could discredit him among the Jews as one who advocated Roman rule. But, if he said “No,” then they could report him to the Romans for inciting anti-taxation sentiments. He answered not “Yes” or “No”, but this: “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” This was much more profound then the Pharisees expected: “When they heard it, they marveled; and they left him and went away.”

What did Jesus mean by this? Because this passage could be easily misunderstood, let’s look at what Jesus is not saying. He is not saying, “repay to Caesar what belongs to Caesar” on one hand, and repay “to God what belongs to God” on the other hand. Jesus is not teaching us the separation of church and state here. The simple word “and” between the two phrases tells us that they should be read together as one. Let us be on the look out for those who would use this passage to advocate the divorce of faith from the public square. Faith and Science, Church and State, are distinct, but should never be separate. Therefore we must pray that more Catholics – who are faithful to Church Teaching – will enter into politics. A Catholic’s faith should inform every aspect of his life, from the home, to the bedroom, to the office, to the voting booth, to the floor of the Senate, and the Oval Office. If we only allow faith to impact the comfortable areas of our life – mass on Sunday, conversations with the pastor, religion class, etc – and not the areas of our life that challenge us, then what is the sense in having faith at all? Our Lord does not want lookwarmness, he wants a faith that is complete and alive. Being personally opposed to sin but supporting it for others is not real faith, it’s a cop-out. Pope John Paul I only reigned for 33 days but still had much wisdom in this regard:

In this same society there is a terrible moral and religious void, he wrote, Today all seem frantically directed toward material conquests: make money, invest, surround oneself with new comforts, live the ‘good life’. Few think also of ‘doing good.’ God – who should fill our life – has, on the contrary, become a very distant star, to which people look only at certain moments. People believe they are religious because they go to church; but outside of church they want to lead the same life as many others, marked by small or big deceits, acts of injustice, sins against charity; and thus they totally lack coherence.

We must pray for a society in which faithful citizenship can harmoniously repay to Caesar what is Caesar’s and to God what is God’s.

But, remember, the Pharisees in our Gospel only asked Jesus about Caesar, why did he add the bit about God? I think Jesus is also teaching us here about the religious dimension of man. It is true what Aristotle taught us: “Man is by nature a political animal,” – it is natural for him to be social, to form partnerships, to form cities. But his whole being is not exhausted by his dealings with the cities, his politics. No, human beings have an immortal soul and have God’s law imprinted on their hearts. This soul, nurtured by faith, hope, and love, should inform all that a citizen does, thus making him a faithful citizen. This is why Jesus added the words, repay “to God what belongs to God”. Obedience to civic duties is the responsibility of all who follow Christ as long as these do not conflict with our duties to God. If they do then God’s law wins out in the end. But, when they are in harmony, one’s attention to his civic duties can be a path to holiness.

The Second Vatican Council taught us that:
The laity accomplish the Church’s mission in the world principally by [blending conduct and faith] which makes them the light of the world; [by uprightness in dealings which is an incentive for others] to love the true and the good and which is capable of inducing [them] at last to go to Christ and the Church; by that fraternal charity [which prepares all hearts] for the action of saving grace; [and by personal responsibility] in the development of society, which drives them on to perform their family, social, and professional duties with Christian generosity.

We must realize that our faith has much to bring to the world, to science and to politics. Faith is not an obstacle to the fullest realization of these things, but rather must serve as their guide. Science and technology, guided by faith, recognize the rights of all human beings from the moment of conception; recognize the horror of human cloning and embryonic stem cell research; and recognize that the inherent dignity of our elderly brothers and sisters is not found in the integrity of their biological systems or their functionality, but in their simply being human. Only this type of science can be truly progressive and reach its fullest potential. Science unguided by faith falls into mere ideology, a dominating, ravenous, caricature of what it was meant to be.

Politics, guided by faith, recognizes that marriage, by definition, is between one man and one woman, and this, coupled with its unbreakable bond, guarantees the health of society: it is in the state’s best interest to protect the integrity of marriage, of the family, of the upbringing of children, of Christian education, etc. A Catholic with a well-formed conscience can do much for the common good! But, a society with politics unguided by faith is “at the mercy of aggressive elements and prey to a gradual dehumanization.” Thus we have a society in which the death of 4000 human beings to surgical abortion each day is lauded as freedom and equality; and the destruction of human embryos, tiny human beings, for unsuccessful medical treatments is advanced for political gain rather than real cures. In the Presidential election, only a couple days away, remember that a vote is a political act but it is also a moral act with moral implications.

In the period of silence after this homily, let us examine ourselves and where we stand with these principles. What have we done to bring our Catholic faith to bear on the common good? Are we proud of our faith in some areas, with some people, but reject it in others? Have we abused the gifts of science and technology in our own lives or damaged the larger common good through internet addiction, artificial insemination, contraception, or even abortion? Have we elevated our politics over our faith and become consumed with issues not concerning faith and life themselves but our comforts, our investments, our possessions? If we have done these things, my brothers and sisters, let us be assured that there is hope. This hope lies not in our vote or our candidate but in Jesus Christ. Our Lord, by being born of a family in Nazareth, sanctified family life and showed us the way to holiness through the family, even today! Did not the Gospel of Luke tell us that with Mary and Joseph, Jesus “increased in wisdom and in stature, and in favor with God and man?” Did he not teach us: “For what will it profit a man, if he gains the whole world and forfeits his [soul]?” Jesus is the Way when we have become lost in the political hype. He is the Truth when we have bought the lies of the evil one. And He is the Life when we have fallen to his temptations. In Jesus Christ we are secure and can exclaim with our psalm today “For great is the LORD and highly to be praised; awesome is he, beyond all gods. For all the gods of the nations are things of nought, but the LORD made the heavens. The LORD is king, he governs the peoples with equity.”

Abp. Kurtz on YouTube Defending Marriage

I was pleasantly surprised when I went to the USCCB's website today and saw a press release for a YouTube video my Archbishop has made defending the traditional definition of marriage. Archbishop Kurtz is the chairman of the USCCB's Ad Hoc Committee for the Defense of Marriage:

http://www.youtube.com/watch?v=Lh_81zsW6U8