Mass for the Pope

At today's votive Mass for the Pope from the Masses for Various Needs and Occasions, I used the following readings which support, I think, his humility and closeness to God:
Dt 10:8-9 (option no. 2 from Common of Pastors)
Ps 16:1-2, 5, 7-8, 11 (option no. 1)
Lk 22:24-30 (option no. 9)
The 1st reading highlights how Levi was set apart, his portion was the Lord and attending to Him.
The Psalm proclaimed "You are my inheritance O Lord"
Luke's Gospel admonishes the leader to be the servant. The greater is the one who serves.
I can imagine these three readings ringing from Pope Benedict's heart as he is so close to the Word of God. He reflects their great humility.
Two other virtues that I think characterize his legacy are Gratitude and Unity.
Gratitude especially with regard to the liturgy as he has tirelessly taught us to receive generously the liturgy as a gift from God through the Church rather than trying to claim and craft it as our own. Receiving it generously means receiving it from the bountiful hands of its tradition and organic development from the whole spectrum of history, not just its apostolic age. What was good before is still good today. We express gratitude to God when we receive this with fidelity and care.
The third virtue of the pope's legacy, I think is unity. He is not the divider and conqueror everyone supposed him to be. His work to bring traditional Anglicans back into the fold through canonical and accommodating structures shows his great generosity in working for unity in the Church. His work in maintaining a continuity with tradition by expanding access to the older forms of the Mass and sacraments as well as his patient and persevering work in dialogue with the SSPX shows his desire to help the Church see traditionalist Catholics as part of the same family rather than as fringe relatives. Finally his work in establishing the Year of Faith and official structures for the New Evangelization has brought us all together in a new ardor for the Faith we have all received and share. May he be blessed all the days of his life.
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Ash Wednesday Homily, Year C

This afternoon, as we enter into the Season of Lent, Jesus sets the tone for the attitude that we should have. He says, “when you give alms, do not let your left hand know what your right hand is doing,” meaning, do not be self-satisfied our puffed up about what you do this Lent. Our Holy Father has definitely helped us with that attitude hasn’t he? He just made what I’m giving up for Lent look really trivial! Hah! I wish I could take credit for that joke but it comes from a buddy of mine, Fr. Chris Larimer. Seriously though, his great act of humility, wanting to hand the office of the papacy to a man with more physical strength to meet the unique difficulties of our world today, is a great example. With this and so many other things, we can follow the pope’s lead. Profound humility is the way to enter into and proceed through the Lenten Season.

Today I am struck by the words of the final blessing that I will offer at the end of Mass; I hope that you will listen for it. It says, “Pour out your spirit of compunction, O God, on those who bow before your majesty, and by your mercy may they merit the rewards you promise to those who do penance.” That word “compunction” isn’t a word we hear very often. It has the same root as “puncture” and so praying that God will pour out on us a spirit of compunction probably means that we are praying for our inflated egos to be punctured so that we can be purified and disciplined for ongoing conversion. Lent is the great spiritual equalizer; no matter who we are, we are all together in need of the purification that this season brings. We are all together in need of practices that subdue our passions and impulses, practices that tell our bodies to take a step down so our souls can take a step forward. St. Leo the Great said, “Appropriate fasting and almsgiving, together called works of mercy, are praiseworthy and pious actions; in times of inequality of wealth and possessions, the souls of all the faithful may be one and equal in their desire for good.”

I think this “desire for good” that St. Leo says brings us all together during Lent is what it is all about. It sounds like Jesus in our Gospel is discouraging giving alms, praying publicly, or fasting while putting on ashes. But what he is trying to discourage is doing these things with impure motives, with an intention to be recognized rather than with a desire for good. We must certainly give alms during Lent, give gifts to the poor, or to those we love – but not in order to “win the praise of others.” We must certainly pray publicly – Lent is filled with public prayer like the Stations of the Cross which can serve to motivate others to pray. But we must not do them simply “so that others may see them.” We must certainly fast during Lent and wear ashes today as so many of you have come to do, but not simply so that we “may appear to others to be fasting.” We must do these things only out of a desire for good. That good is our own ongoing conversion and the salvation of the poor and those we love.

This desire for good helps us to see that our Lenten prayers, almsgiving, and fasting aren’t only about us. Often Lent can become a very self-centered season – but then that just serves to inflate our egos, which, we remember, need to be punctured. When you pray, when you offer something up or do acts of charity, when you fast, do these not only to advance your own salvation, but the salvation of others as well. Don’t just offer something up, offer something for.

We are the members of the mystical Body of Christ with Christ as our head. He offered the ultimate sacrifice, His own Body and Blood, for us out of a desire for good, the spiritual good of our salvation. Because we are His members we too can offer sacrifice for the spiritual good of others. And we offer sacrifices, gifts, good things, to God in Lent, not sins. For example, if you want to purify yourself of laziness, pray “Lord, I will offer to you not laziness but five minutes each day of Scripture reading for the good of my grandmother who is sick.” Or if you want to purify yourself of lust, pray “Lord, I will offer to you not lustful actions but reading one article each day from the Catholic Encyclopedia online for my friend who I know is struggling with this.” Or if you want to purify yourself of gossip, pray “Lord, I will offer to you not gossip but saying one nice thing about someone each day for the salvation of my son who has left the Church.”

Don’t just offer up sins, offer gifts for those you love. The very act works for good in us too. Instead of simply not doing some sin or excess in your life, start doing the opposing virtue. Let a desire for good motivate your Lenten practices. Being the Mystical Body of Christ makes this possible and gives us hope that if we share in His sacrifice then we will one day share in His glory.

Homily 5th Sun O.T. Year C: The Universal Call to Worthiness

As I’ve been a priest for almost two years now, and a deacon a year before that, I have seen how the pursuit of holiness in parish life tends to be a two-edged sword. As we pursue holiness, its light shines on our weaknesses and makes them stand out in our eyes all the more. But then as we step into the light, we are encouraged to be a light to our brothers and sisters.

Before I entered seminary at St. Mary’s in Baltimore, where I went for 6 years, I remember thinking that all the guys there were going to be ten times holier than I was. I thought I would be fumbling around with guys who were way above my head. I was startled to find out how really normal and down-to-earth most of the guys were – we were all together trying to increase in holiness, trying to be formed into priests of Jesus Christ, after the pattern of his own Heart. There were a few guys who stood out though, who truly were advanced in holiness, who made me feel like I was in a strange paradox of, on one hand, feeling discouraged because I wasn’t that far along yet, and on the other hand, feeling encouraged by their example to keep going. I finally found that a I let their example embolden me and give me hope for my own progress, then I was able to be an encouragement to others in return.

That feeling of being called to something greater, being called toward a certain light that attracts us and motivates us yet at the same time reveals how not-there-yet we really are is indeed a strange two-edged sword. Many vocations and ministries become stilted, I believe, when we focus our attention too much on the not-there-yet aspect of ourselves rather than on the hopes that lie ahead of us. I hear many discerners of the priesthood tie themselves in knots about how unworthy they are of seminary or the priesthood, an unworthiness revealed to them as they step into the light of that vocation. They tend to let their unworthiness become an obstacle to seminary rather than let the light of priesthood spurn them forward to new heights.

Recently I went to a training session for Extraordinary Ministers of Holy Communion and I was impressed with the sincerity of the group. But, as the theology of the Eucharist and the importance of this ministry was explained, they felt more and more intimidated by it. They felt more and more unable to go through with it. These types of feelings are common in parish life as people with great humility and sincerity are called to participate in great things. I am glad they stuck with it.

The three main figures in our readings today, the prophet Isaiah, St. Paul, and St. Peter, help us to sort through this type of dilemma. The prophet Isaiah was given a vision of the Lord on his heavenly throne, surrounded by angels who forever sing a chorus that we join into at every Mass, “Holy, holy, holy is the Lord of hosts!” Faced with such holiness, his own sinfulness stood out all the more. So Isaiah cried out, “Woe is me, I am doomed! For I am a man of unclean lips… yet my eyes have seen the King, the Lord of hosts!” But then an angel touched his lips with an ember from the burning incense, removing his wickedness, purging his sinfulness, and empowering him to go and proclaim the word of the Lord. If Isaiah had turned away, if he had let the light of God’s holiness drive him away, then he would have remained in his unworthiness. Instead, he let God approach him and make him worthy. This whole scenario plays out at every Mass before the priest proclaims the Gospel. He bows low to the altar before picking up the Gospel book and whispers a prayer to God, “Cleanse my heart and my lips almighty God, that I may worthily proclaim your Holy Gospel.” Then the very Word of God that streams from his lips makes them more and more worthy to proclaim Him. After the Gospel he prays, as he kisses the text, “By the words of the Gospel, may our sins be wiped away.”

The Second Vatican Council’s document on the Church, called in Latin Lumen Gentium, has a paragraph that is very comforting to me. It says, “The shepherds of Christ’s flock must in a holy way and eagerly, humbly, and courageously carry out their ministry, in imitation of the eternal high priest, the shepherd and guardian of our souls. They ought to fulfill this duty in such a way that it will be the principle means also of their own sanctification.” I thank god every day that this dynamic is possible. If I only shuddered at the thought of my unworthiness before the light of the priesthood, I’d never get out of bed each morning. Rather it is that same light, the Light of Christ, that not only exposes sinfulness but also heals it, bandages it, and binds it up. The Light of Christ converts the soul, strengthens it, and expands its view, calling it forward to progressively become the light so that the Light of Christ can shine before all men, not just those by the Lake of Gennesaret, but even in Elizabethtown, and St. James parish too.

This is the light that caused St. Peter to cry out, “Depart from me for I am a sinful man” after Jesus performed the miracle of the huge catch of fish. But Peter didn’t let that stop him there. He let that call him forward to the primary place among the apostles who together, as fishermen, caught men and women into the saving net of Jesus Christ and the Church. This is the light that caused St. Paul to call himself, “the least of the apostles” and “not fit to be called an apostle.” Yet it is the same light that turned “one who persecuted the Church” into an apostle indeed, the greatest missionary the Church has ever known, one who “toiled harder” than all of the rest.

Finally, to laypeople, the Council’s document on the Church also gives a very encouraging word. As you pursue the call of God in your lives, do not think that it is in addition to one’s tasks in life that one is sanctified; rather one’s sanctification occurs in the very accomplishment of these tasks. All states in life must be lived in such a way that charity permeates all its aspects. All are called by their holiness to cooperate with Christ in the salvation of our brethren. Don’t let your sinfulness or unworthiness convince you that all you can be is a sinner. Let the Light of Christ progressively call you forward with courage and hope to what you were created to be: a saint.

Why Does Fr. Hardesty Do That?! Part Five

Question: Why does Fr. Hardesty bow his head at different parts during the Mass?  Does he have a crick in his neck?

Answer: Yes!  Also (!) it is because of a long-standing tradition in Catholic worship to bow our heads out of honor and reverence.  This is not only for the priest, but for the people too.  This was a very common practice in the older form of the Mass and in fact is still in the instructions today, for the new form of the Mass.  In the Extraordinary Form there are many different types of bows of the head and body for many different occasions in the Mass.  These have been simplified in the Ordinary Form but are still there.

GIRM 275 says: “A bow signifies reverence and honor shown to the persons themselves or to the signs that represent them.  There are two kinds of bow: a bow of the head and a bow of the body.  A bow of the head is made when the three Divine Persons are named together and at the names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor Mass is being celebrated.”

According to the traditional practice, the head bow in worship is made by solemnly drawing the chin to the chest rather than the nod that you see guys give each other on the street.  Some bow the head when they hear “Jesus” others just when they hear “Jesus Christ” (as is my practice).  During the homily, rubricians back in the day advised that you only needed to bow the head (or doff the biretta) at the first mention of the name of Jesus – otherwise you could be bowing your head quite a lot!  In the Extraordinary Form, this is indeed quite comical when a preacher in a flurry of piety repeats the name of Jesus every other sentence and you see birettas at the sedillia and choir jumping up and down!

How to Go to Confession

Have you ever wanted a step by step on how to go to Confession but didn’t want to take your iPhone with the iConfess app into the confessional with you?  Below is how I trained the 2nd Graders who made their first confession this morning.  This is straight out of the Rite of Penance.  Practicing the rite in class, it was precious hearing the children dutifully answer “His mercy endures forever” after I said, “Give thanks to the Lord for He is good.” (which is at the end of the rite)

1. Father welcomes you.
2. You make the Sign of the Cross with Father.
3. Father says a prayer to help you and you answer: “Amen.”  The prayer is: “May God who enlightens every heart help you to know your sins and to trust in His mercy.”
4. Father may read a brief passage of Scripture to inspire you.
5. You tell Father what your current state in life is and when your last confession was, for example: “I am in the 2nd grade and this is my first confession” or “I am a wife, father, priest, etc. and my last confession was a month ago.”
6. You Confess your sins specifically and how many times you did them.
7. Father gives you counsel on how to do better.
8. Father gives you a penance
9. You tell Father if the penance is acceptable
10. Father invites you to say the Act of Contrition. You say these or similar words:
    “My God, I am sorry for my sins with all my heart. In choosing to do wrong and failing to do good, I have sinned against you whom I should love above all things. I firmly intend, with your help, to do penance, to sin no more, and to avoid whatever leads me to sin. Our Savior Jesus Christ suffered and died for us. In his name, my God, have mercy.”
11. You bow your head as Father extends his hands over your head and says the Prayer of Absolution.  The prayer is: “God the Father of mercies, through the death and resurrection of His Son, has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins.  Through the ministry of the Church may God give you pardon and peace.  And I absolve you of your sins in the name of the Father, and of the Son, and of the Holy Spirit.”
12. At the end, you may make the Sign of the Cross and say: “Amen.”
13. Father says: “Give thanks to the Lord, for he is good.”
14. You answer: “His mercy endures for ever.”
15. Father says: “The Lord has freed you from your sins. Go in peace.”
16. You may say, “Thanks be to God” or “Thank you, Father” and depart.
    

That’s it!  I have found that if you practice the rite at each religion class running up to First Reconciliation rather than waiting to go through it at the end after you’ve covered the theology, it reinforces it much better.  I also made up fake scenarios and sins and did a “straw” confession in front of the class with a volunteer 8th grader – this was a big help too.  I also never use the word “nervous.”  I avoid planting in their heads that this is anything they should even suspect being nervous about – other than the natural nervousness of something new.

Homily, Baptism of the Lord, Year C

Last week when we celebrated the Solemnity of the Epiphany, we recalled that Jews and non-Jews alike, the shepherds and the Magi, were drawn to behold the Lord, the fulfillment of the blessings promised to Israel. Because they were both Jews and non-Jews, they symbolize all people of all times who are called to be co-heirs of these blessings. This week our Lord reveals that Baptism is the way to claim this inheritance. This also gives me an opportunity to do a little bit of catechesis on the Sacrament of Baptism to help you understand and explain our faith.

Jesus submitted to St. John’s Baptism not because he was in need of purification, but as a act of humility and in order to bring to fulfillment what was done for the Israelites long ago. At the time of Moses, they were held in slavery in Egypt. Moses, through the Passover, led them in an Exodus from Egypt to freedom in the Promised Land. But Pharaoh’s armies chased them to the Red Sea so Moses, by the power of God, parted the waters of the Sea so that the Israelites could march through to the other side. Once safely across, the waters came crashing down behind them. In this episode, God’s People were saved through water from slavery to Egypt in order to pursue the Promised Land. By passing through the waters of the Jordan River, Jesus leads a new exodus from slavery to sin and for the promised land of heaven. And Jesus does this so that all peoples of all times could hear the words pronounced over him by the voice of the Father: that each of us is a beloved son or daughter of God.

In our modern day, this dynamic still unfolds for the People of God. Nonetheless, it may shock you to know that infant Baptism in the Catholic Church is in decline.[1] Let’s take a moment to look at the Church’s teaching on infant Baptism so that our own parish doesn’t fall victim to this trend (see the CDF’s “Instruction on Infant Baptism,” October 20, 1980).

The Church’s practice of baptizing infants comes primarily from our belief in original sin and in the necessity of baptism for salvation. We believe that Adam and Eve transmitted to their descendents a human nature wounded by their own first sin; a human nature deprived of its original holiness; this deprivation is called original sin. As a result of original sin, human nature is weakened, subject to ignorance, suffering, and death, and inclined to sin (CCC 416-418). It is this sin, contracted not committed, that is washed away when an infant is baptized. And so the Letter to the Romans says, “For if, by the transgression of one person [Adam], death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ” (Rom 5:17).

Our belief that Baptism is necessary for salvation comes from Christ himself, who said in John’s Gospel, “Amen, amen I say to you, no one can enter the kingdom of God without being born of water and Spirit” (Jn 3:5). And we read in the first letter of St. Peter that it is Baptism “which saves you now. It is not a removal of dirt from the body but an appeal to God for a clear conscience, through the resurrection of Jesus Christ” (1 Pet 3:21).

The practice of infant baptism is also well established in Sacred Tradition. St. Augustine considered it a “tradition received from the Apostles” When the first direct evidence of infant Baptism appears in the second century, it is never presented as an innovation. St. Irenaeus, in particular, considers it a matter of course that the baptized should include "infants and small children" as well as adolescents, young adults and older people. The oldest known ritual from the start of the third century contains the following rule: "First baptize the children. Those of them who can speak for themselves should do so. The parents or someone of their family should speak for the others." The magisterium, popes, and councils from the earliest centuries affirmed this practice, from the Council of Carthage in 418 to Pope Paul VI in our own day.

Why then is the practice of infant baptism in decline? In other parishes I have been in, I have heard parents say, “Well we want to wait to have our child baptized until she can choose it for herself.” Why do parents say this? Perhaps they’re influenced by the example of the adults who were baptized in the Gospel. These adults after being converted to the Christian Faith by the preaching of the Apostles were then baptized. We may ask, “How can infants be baptized if they have no faith to profess beforehand?” But, this question fails to acknowledge that in the case of an infant, it is the faith of the Church that is professed. Plus, remember that Baptism is not simply a sign of faith as many of our Protestant brothers and sisters believe, but it is also a cause of faith. Through Baptism the child is given the gifts of Faith, Hope, and Love. The child is also made a son or daughter of God and a co-heir with Christ of the riches of Heaven. Furthermore, Baptism is the gateway to the sacramental life of the Church and all of the blessings God gives us through the Church. How could we delay their reception of these gifts?

Some may want to wait to let their child choose baptism because they think that baptism as an infant restricts his freedom to choose. They may think that it is unjust to impose on him future obligations that he may perhaps later be led to reject. Therefore parents should wait until the child can make the commitment himself and in the meantime they and the child’s teachers should hold back on the Catholic stuff. As reasonable as it sounds, this attitude is simply an illusion. There is no such thing as freedom completely immune from any kind of influence. Parents make all sorts of decisions for their child’s natural life before he can choose them himself, like the proper house in which to live or the elementary school he will go too. Having a so-called neutral attitude toward the child’s religious life is in fact a negative choice to deprive the child of all of the gifts and graces of Baptism.

Besides, the New Testament presents entry into the Christian life not as a form of slavery or constraint, but as admittance to a truer, more ennobled freedom (see Jn 8:36). When the child grows up, he will still be able to reject his baptismal faith, a sorrow attested to by many parents and grandparents. But, we should not underestimate the power of the seeds of faith sown in the soul in infant baptism, to one day spring to life again, aided by the parents’ patience, love, prayers, and authentic witness.

Jesus today has shown us that he has sanctified the waters of Baptism, making them a passage-way to healing and freedom, a fountain of new birth and everlasting life. Let’s work together to ensure that our children and grandchildren, our nieces and nephews, our neighbors and our friends that have not been baptized can be washed and graced by baptism without delay. The Church, described by St. Paul as Christ's "body" and His "fullness," is the visible sacrament of Christ in the world, with the mission of extending to everyone the sacramental link between the Church and her glorified Savior. Accordingly, the Church cannot fail to wish to give to everyone, children no less than adults, the first and basic sacrament of Baptism, the sacrament of our salvation.

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[1] Baptism is a first step in involvement in the Church. A 10 year study in the Archdiocese of Louisville shows that as baptisms decrease so does elementary school enrollment. Baptisms are down from 3,065 in 1998 to 2,329 today, while total elementary school enrollment is down from 16,732 to 12,469 students.

Why Does Fr. Hardesty Do That?! Part 4

After a brief homily today, I addressed another topic concerning the celebration of Mass.  This time on the use of the low or quiet voice during the Ordinary Form (“new form”) of the Mass.  I’m not going to be very detailed regarding the various types of voice traditionally used.  So this is all off the top of my head.

Question: What is Fr. Hardesty whispering at various times of the Mass?

Answer: The Mass is one extended prayer to the Father.  Most of this prayer is said in a loud voice, audible to the congregation.  There are also some prayers said in dialogue with the congregation to facilitate their active participation in the liturgy according to the reforms of Sacrosanctum Concilium of Vatican II.  Sometimes though, there are prayers said only between the priest and God.  In the prior translation of the Ordinary Form (“new form”)missal, the rubric was mistranslated to indicate that these prayers are said “silently.”  Therefore, most priests pray these prayers interiorly.  With an eye toward celebrating the O.F. in continuity with the Extraordinary Form (E.F. or “old form”) of the Mass though, we know that prayers that makeup the content of the Mass are never said simply interiorly.  If so, how could we verify that these prayers were said at all?  Therefore when the translation of the Missal of the O.F. was revised, this rubric was correctly translated to indicate that the private prayers are said “quietly” or in a “low voice".  This better conveys that they should be at least vocalized, namely with a whisper.  It also paces the Mass well when you have to pause to vocalize these rather than saying them interiorly on top of another action.  Note that Deacons should whisper their own private prayers of the Mass too.  I find these to be very personally edifying.  You can pray these interiorly with the priest if you have a Daily Roman Missal or a Magnificat to follow along with.

For your edification, here are the private prayers of the Ordinary Form of the Mass:

Before the Deacon proclaims the Gospel, the priest blesses him saying:
”May the Lord be in your heart and on your lips, that you may proclaim his Gospel worthily and well, in the name of the Father, and of the Son, and of the Holy Spirit”

If the priest proclaims the Gospel himself, he bows before the altar and says:
”Cleanse my heart and my lips, almighty God, that I may worthily proclaim your holy Gospel”

After proclaiming the Gospel, the priest or the deacon says the following:
”Through the words of the Gospel may our sins be wiped away”

In preparing the altar and the offerings, after offering the paten the priest or deacon pours a little water into the chalice and says:
”By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity”

After offering the chalice the priest bows profoundly and says:
”With humble spirit and contrite heart may we be accepted by you, O Lord, and my our sacrifice in your sight this day be pleasing to you, Lord God”

Then while washing his hands the priest says:
”Wash me, O Lord, from my iniquity and cleanse me from my sin”

After the Sign of Peace, while the Lamb of God is being chanted, the priest beaks off a small piece from the Host and drops it into the chalice saying:
"May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it”

Before the “Behold the Lamb of God…” the priest prepares himself for Communion saying one of two options:
”Lord Jesus Christ, Son of the living God, who, by the will of the Father and the work of the Holy Spirit, through your Death gave life to the world, free me by this, your most holy Body and Blood, from all my sins and from every evil; keep me always faithful to your commandments, and never let me be parted from you.”

OR

“May the receiving of your Body and Blood, Lord Jesus Christ, not bring me to judgment and condemnation, but through your loving mercy be for me protection in mind and body and a healing remedy.”

Before consuming the Host the priest says:
”May the Body of Christ keep me safe for eternal life”
Before consuming the Precious Blood he says:
”May the Blood of Christ keep me safe for eternal life”

Finally, during the purification of the chalice and paten, the priest or deacon says:
”What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity.”

Those are all of the private prayers of the Mass.  I do say a few interior prayers though that don’t make up the content of the Mass.  First, as I sign my forehead, lips, and heart before the proclamation of the Gospel I pray “May the Word of God be in my mind, on my lips, and in my heart.”  Second, either during the petitions, before the Preface, or during the times set forth in Eucharistic Prayer I, I call to mind the intention of the Mass.  Lastly, after consecrating the Host and the Chalice I say during the elevation of each, “My Lord and my God” – an indulgenced prayer.  Sometimes when I genuflect I’ll pray “You are great and I am small.”

Homily Solemnity of Mary, Mother of God Year C

Happy New Year – my blessing to you for the new year is the text of the First Reading: “The Lord bless you and keep you!  The Lord let his face shine upon you, and be gracious to you!  The Lord look upon you kindly and give you peace!”

It is because of this Solemnity that we celebrate today, that Mary has all of her other titles and graces: Her Assumption, Immaculate Conception, Immaculate Heart, and Most Holy Name; her own Nativity; her appearances at Fatima, Guadalupe, Lourdes, and Mt. Carmel; her Sorrows, her Rosary, her Presentation, and Queenship; and her Visitation of her cousin Elizabeth all depend on her being the Mother of God.

Today’s solemnity is one of the many great mysteries we having been, and will continue to, move in and out of.  Paul’s verse in the Second Reading, “God sent his Son, born of a woman,” encapsulates the whole day.  The Eternal Son of the Father, the Eternal Word, the Second Person of the Trinity assumed human flesh, taking the body and blood of his mother Mary at his conception; he truly became man.  From that point he is forever fully God and fully man.  Jesus Christ is the Son of God.  He is the son of a woman.  He is OF God and OF Mary.  The mother of Jesus is the Mother of God.  This great gift of divine Motherhood is not a gift for her alone but for us all.

The meaning and purpose of Mary being the Mother of God are profound mysteries. Who she is, her relation to her Son, what the shepherds told her about all Glory being due to Jesus Christ, that He is Savior, Christ, and Lord – all of these things, the Gospel said, Mary “reflected on” in her heart. This means that she continually “pieced together” in her heart the meaning of these mysteries.  As she raised our Savior and watched him grow, they expanded more and more in her faith and understanding.  When we turn to her and remain close to her, when we place ourselves under her mantle, she pieces these together for us too, helping us to see how she is our Mother too, that Christ is our brother, and that God is our Father.

By the Holy Spirit of our Baptism we enjoy adoption as sons of the Father, sharing in the Sonship of Christ, so that we can proclaim “Abba!” - “Father!” – an intimate, personal way of addressing God.  Mary helps us to see ourselves in such an intimate relationship with God.  She brings us close to God and helps us approach Him. She is the short and easy way to Him. Going to God through her is also the more humble way to approach Him. True, Christ is our sole mediator with God.  But Mary participates in this mediatorship, humbly and lovingly drawing us close to Him.

St. Bernard explains that: “She consoles us in our distress, enlivens our faith, strengthens our hope, gets rid of our fears, and invigorates our timidity.”  She also teaches us like a mother should – parents being the primary formators in the faith of children.  She teaches us how to say Yes to God’s will, how to receive Christ deeply in our very being, how to generously give him to the world.

She also helps us with our images of the Father.  Often our images of God come from the experiences of our natural fathers.  If our natural father was harsh, she helps us to know God’s mercy.  If our natural father was absent, she helps us to know God’s presence.  If our natural father was distant, she brings us close to Him.  When our natural fathers do well, she helps us to see how this points to our heavenly Father.  When our natural fathers are merciful, present, and close to us she helps us to attribute these values to God.

In this new year, our Blessed Mother, the Mother of God, is challenging us to say Yes to Him.  Today we take time to consider how it is that Mary is truly our Mother; what kind of son or daughter we have been to her; how we can allow her to be our mother; and each of us to be her son or daughter.  This could be a new year of a renewed relationship with Mary, our Mother.  Perhaps we could strengthen or pick up a Marian devotion that has fallen away, like the rosary.  Our we could take up some spiritual reading to learn more about her. Scott Hahn’s book, Hail Holy Queen, or Fulton Sheen’s book, The World’s First Love, are excellent places to start. Any time we honor, venerate, or pray to Mary, she always redirects these to her Son, she never keeps them for herself.  Know that as we grow in our relationship with the Mother of God, we can be assured of growing close to her Divine Son.

Homily Midnight Mass Year C 2012

            To those this with us this evening who are new to St. James, friends and family of parishioners, on behalf of our pastor, Fr. Chuck Walker, and our entire staff I welcome you to St. James and wish you a blessed and Merry Christmas!  I hope that you will find our Church and our parishioners to be warm and inviting and feel welcome to pray with us any time.  We are available to you and want to help you maintain and grow in your faith.  We also want to help you get reacquainted with your faith if you haven’t been to Mass in a while.  Let us try our hand at helping you answer a question or solve a problem that has been an obstacle to you.  We have a large and active parish with prayerful and resourceful people with many helpful gifts and talents all at your service… starting with this very Mass, the greatest help of all.

            One of the most helpful parts of our Gospel reading tonight is the strong example of St. Joseph.  It is Joseph who took Mary, pregnant with the Son of God by the power of the Holy Spirit, to Bethlehem in order to register in the census; it is Joseph who, in doing this, fulfilled the prophecy of Micah that the Messiah would be born in Bethlehem; it is Joseph who worked to provide for and protect his family by finding shelter in a nearby cave when there was no room in the inn (Navarre Lk 1:1-2:23).  St. Bernadine of Siena explains that it was Joseph, our Holy Patriarch, who was “a father to our Lord Jesus Christ and a faithful spouse to the Queen of the Universe, our Lady of the Angels.  The eternal Father chose Joseph to be the guardian and protector of his greatest treasures, his Son and his Spouse, and Joseph fulfilled his calling with perfect fidelity.  If the Church is indebted to the Blessed Virgin for having given Christ to us, then, after Mary, great gratitude and veneration is also owed to St. Joseph.” (ibid)

            Sometimes we can forget to turn to St. Joseph for help in our own lives.  He has such a humble witness in Scripture, but his role in the early life of Jesus Christ and his closeness to Him, makes him a powerful intercessor for us.  We should turn to him and ask him for his prayers any time we are in need.

            One of the lessons that St. Joseph teaches us, is how to properly line up our priorities.  Let us not treat him as all the others who neglected him.  Our Lord’s poverty at his birth rings throughout the Scriptures.  Mary laid him in a manger, our Gospel tonight said, “because there was no room for them in the inn.”  John’s Gospel opens with the words, “he came to his own home, and his own people received him not.”  Matthew’s gospel reminds us that “Foxes have holes, and birds of the air have nests, but the Son of man has nowhere to lay his head.” (Pope Benedict XVI, Infancy Narratives, p. 66)

            This stark reality should cause us to reexamine the priorities we live by.  Joseph knew that his highest priority was tending to his Holy Family.  From the moment of his birth, Jesus is outside of what is important and powerful in the eyes of the world.  Yet he will prove to be the truly powerful one.  Part of what it means to be Christian is to leave behind what everyone else thinks and wants, the prevailing standards, in order to know Him who is the Way, the Truth, and the Life. (p. 67)

            There are many other inspiring details from our Gospel that can provide much fruit for prayer.  The fact that Mary wrapped Jesus in swaddling clothes, the equivalent of bandages, calls to mind his death.  From the outset then, he is the sacrificial victim and the manger could be seen as a kind of altar. (p. 68)

            Our Holy Father, in his new book on Jesus’ infancy, describes a beautiful insight into the manger from St. Augustine.  The manger is the place where animals find their food.  But now, lying in the manger, is he who called himself the true bead come down from heaven., the true nourishment that we need in order to be fully ourselves.  This is the food that gives us true life, eternal life.  Thus the manger becomes a reference to the table of God, to which we are invited so as to receive the bread of God. (p. 68)

            Finally, there are the shepherds who are the first ones to receive the message of the newborn King.  Being outside of the city, Jesus was born close to their fields.  They were physically close to him and so they teach us to be inwardly close to him too.  And they were poor, showing us the great love God has for the poor and challenging us to resist being tied down by too many things so that we can be freed by the profound mysteries that only those who are humble have access too. (p. 71)

            We receive then, tonight, a great gift and a great challenge.  For Christ to not only be born at a specific time and place in human history but also in each of our hearts, we need the help that our faith gives us; we cannot receive such a precious gift by our own power.  We turn to St. Joseph as the patron saint of those seeking to re-align our priorities around Jesus Christ.  With the aid of Joseph’s prayers we can see that Jesus’ whole life, from beginning to end, is offered for our salvation.  We can see that allowing him generously into our lives is not simply a challenge but a great gift.  He is still giving his entire Life to us.  With the humility and poverty of the shepherds, we allow Jesus to enrich us with his blessings.

Homily Christmas Vigil Mass 2012

To those this with us this evening who are new to St. James, friends and family of parishioners, on behalf of our pastor, Fr. Chuck Walker, and our entire staff I welcome you to St. James and wish you a blessed and Merry Christmas! I hope that you will find our Church and our parishioners to be warm and inviting and feel welcome to pray with us any time. We are available to you and want to help you maintain and grow in your faith. We also want to help you get reacquainted with your faith if you haven’t been to Mass in a while. Let us try our hand at helping you answer a question or solve a problem that has been an obstacle to you. We have a large and active parish with prayerful and resourceful people with many helpful gifts and talents all at your service… starting with this very Mass, the greatest help of all.

It may not seem at first that tonight’s Gospel is of much help. What use are all of those hard-to-pronounce names in Jesus’ genealogy? I can remember when I was a kid I just couldn’t wait for the list to end! “When is Father gonna stop with the names!?” But if we can take into account what our Catholic tradition has revealed about this seemingly boring list, we can discover that this is more than just a list of names. It sets the stage for the Holy Family. And each member of the Holy Family, Jesus, Mary, and Joseph, has an inspiring message for each.

Matthew’s account of Jesus’ genealogy, like a Christmas tree, climbs from the beginnings – from the root – to the present, to the top of the “tree.” It starts with Abraham and takes us all the way back to the earliest of Old Testament times. Abraham is a wonderer, walking forward into the uncertain future, towards the promised land, filled with trust in God’s promises to him. He promised Abraham that his descendents would be as numerous as the stars and that all the nations of the earth would be blessed through him. The Letter to the Hebrews describes Abraham as a man who “looked forward to the city which has foundations, whose builder and maker is God.” He shows us that God is trustworthy. (BXVI, Infancy Narratives, p. 5)

The genealogy then rises from Abraham to King David. God made a promise to King David too; that he would have an everlasting kingdom – “Your throne shall be established for ever.” King David shows us that God wishes to lead his people in a consistent and reassuring way, to enlighten our path, to guard, to rule, to guide us.

The genealogy then descends from Solomon to the Babylonian captivity and rises again to Jesus. So, the first inspiring message from Matthew’s genealogy and the Holy Family is of course, Jesus’: He is the fulfillment of all of God’s promises to mankind, from the Old Testament times to today. His kingdom is the one promised to Abraham. He is the king who will never be deposed, who will lead his people forever. This list of names is its own little gospel that gives the good news that Christ is King. He shows us that we have a Father who keeps his promises. He shows us that his kingdom, budding forth in the Church on earth, is the firm foundation that will not let us down. When the empty promises of the world, promises that you and I have each bought into along the way – when these disappoint us, we can look to Jesus Christ and know that he will lead us in a way that will not disappoint.

The second inspiring message from the Holy Family that this list of names gives us is from Mary, our Blessed Mother. Throughout the generations the genealogy uses the formula, “So and so was the father of So and so.” But at the end of the list it is different. In Jesus’ case there is no reference to fatherhood, instead it says, “Jacob was the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Christ.” In the account of Jesus’ birth that follows immediately afterward, Matthew tells us that Joseph is not Jesus’ true father. An angel told him in a dream, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her.”

So Mary marks a new beginning. Her child does not originate from any man, but is a new creation, conceived through the Holy Spirit (p. 7) It is our own human history that Mary marked with a new beginning. She shows us that each one of us, by our common humanity and our brotherhood with Christ, is capable of a new beginning too. For those who are steadfast in faith, a new beginning could mean a deeper level of friendship with Christ; a deeper insight into his love and mercy; or a further step on the road of holiness. For those who have had difficulty with faith; who have encountered suffering along the way; or who feel they have been driven away from the Church, a new beginning means a renewed search for truth and peace.

Finally, the genealogy gives us to each of us tonight, the inspiring message of St. Joseph. The angel of the Lord appeared to Joseph in a dream and called him, “son of David.” He is Jesus’ true and legitimate link to the promises made to Abraham and David. Despite this royal lineage, when Joseph discovered that Mary had conceived a child, he decided to divorce her quietly. But, he wanted to do this not because he was suspicious of her – he no doubt knew her character was beyond reproach – but precisely because he is what Matthew calls him, “a righteous man.” St. Bernard explains it this way: “Joseph considered himself to be an unworthy sinner, unworthy to live with the woman who had astounded him with the greatness of her dignity. Fearful, he saw the unmistakable sign of the divine presence in her, and because he could not understand the mystery, he decided to draw away quietly from her… He marveled at the greatness of the miracle and the depth of the mystery.” (Navarre, Lk 1:18-25)

St. Joseph, introduced to us by the genealogy, shows us that God has beautiful and marvelous gifts in store for us. God shares these gifts with us through the sacraments and the ongoing life of the Church. But sometimes we feel unworthy of them. We feel too ashamed of what we’ve done to go to confession. We feel too humiliated to receive Communion.

We feel too embarrassed to ask to be anointed. We feel too nervous to explain our faith to our family or coworkers. I have felt these things before. It is true, none of us are worthy of the gifts God wants to give us. Neither was Joseph. But he shows us that we are called to receive them nonetheless out of God’s great love for us and it is our very reception of God’s great gifts that increases us in worthiness until we are brought into the perfection of everlasting life.

These inspiring messages of Good News are given to us subtly by the genealogy if we are willing to accept the challenge to go a little deeper. That is what our faith is all about. The link from Abraham to David to Jesus; the ending in Mary; and the hinge on Joseph are the keys that unlocked the genealogy’s inspiring words. Who knew that the Holy Family was speaking to us in such a meaningful way!? Who knew that Jesus’ message of being a firm foundation and a faithful king; that Mary’s message of hope for a new beginning; and that Joseph’s message of humble acceptance of God’s gifts were enshrined in such a beautiful list of “begats”?

Homily 3rd Sun Advent Year C 2012–We Shall Be Upheld

Heavy on my heart this morning, despite the joy signified by Rose colored vestments, is the sadness I felt when I heard the news this past weekend of the school shooting in Newtown, CT. I wondered how I could wear Rose vestments at Mass this weekend. In the midst of the purple of Advent, a sign of the intense prayer and work we take on in order to prepare our hearts to receive our Lord, Rose is meant to be a sign of the joy that we feel from knowing that our Lord is close at hand. Then, characteristic of a mind that darts too and fro, I remembered my two favorite lines from Charles Dickens’ “A Christmas Carol” and then I remembered one of my favorite Scripture passages which is popular in the pro-life movement.

First, my favorite lines from “A Christmas Carol”. You’ve all seen the movie right? I hope sometime you’ll have a chance to read the book. The edition from Penguin Classics has some very helpful footnotes. With this book Dickens single-handedly popularized many of the Christmas traditions we take for granted today: Christmas carols, lights, dinners, games, and parties all find their roots in his beautifully written story, A Christmas Carol. Do you remember the scene when the ghost of Christmas Past first takes Scrooge on his adventure to convert his heart toward the true meaning of Christmas? The Spirit clasped Scrooge’s arm and was about to whisk him away through the window to a scene from his childhood. Scrooge, afraid that he can’t fly like the Spirit said, “I am a mortal, and liable to fall.” “Bear but a touch of my hand there,” said the Spirit, laying it upon his heart, “and you shall be upheld in more than this!”

My second favorite line from the story is during the visit of the ghost of Christmas Present. The Ghost takes Scrooge to a vision of Bob Cratchit’s house. There he sees Mrs. Cratchit and the children busily preparing the Christmas dinner. Finally, Bob Cratchit comes home from Church with Tiny Tim upon his shoulder. “Alas for Tiny Tim,” Dickens writes, “he bore a little crutch, and had his limbs supported by an iron frame.” Then their daughter Martha, hiding behind the closet, jumps out, surprises Bob and runs into his arms. Mrs. Cratchit then asks about their time at Church, “And how did little Tim behave?” “As good as gold,” said Bob, “and better. Somehow he gets thoughtful sitting by himself so much, and thinks the strangest things you ever heard. He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk and blind men see.”

In coping with this tragedy today, I believe that if we let the Holy Spirit place His hand upon our hearts, we too could be upheld even in the most frightful situations. The sustaining hand of the Holy Spirit can even help us to look upon the suffering of children and call to mind the One who wraps his arms around them, loves them, touches and blesses them, heals them, and saves them.

In my experience counseling women who have lost children to abortion, one of the Scripture passages that resonates with them the most is that of Rachel from the Old Testament. The prophet Jeremiah describes the grief of Rachel, whose sons Joseph and Benjamin and their tribes have been lost and scattered among enemy lands. “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted, because they are not” (Jer 31:15).

Matthew’s Gospel quotes Jeremiah when he describes the slaughter of the Holy Innocents, King Herod’s attempt to kill the newborn sons of Bethlehem in order to eliminate the newborn King of the Jews. But Matthew doesn’t include the consolation that Jeremiah later describes: “Thus says the Lord: ‘Keep your voice from weeping, and your eyes from tears; for your work shall be rewarded, says the Lord, and they shall come back from the land of the enemy’” (Jer 31:16). Why doesn’t Matthew quote this too?

Our Holy Father, in his new book on Jesus’ childhood, explains that in Matthew’s Gospel the prophetic text – the mother’s lament without the consoling response – “is like a cry to God himself, a plea for consolation that does not come and is still awaited, a plea to which only God can respond.” Our Holy Father continues to explain that “the only true consolation that is more than mere words would be the resurrection. Only in the resurrection could the wrong be overcome, and that bitter lament, ‘they are not’ be silenced. In our own day, the mother’s cry to God continues unabated, yet at the same time the resurrection of Jesus strengthens our hope of true consolation” (Jesus of Nazareth: The Infancy Narratives, p. 112-113). It is that hope that enables us to wear Rose.

In today’s Gospel when St. John the Baptist preaches repentance in order to prepare in men’s hearts a way for the Lord, he is advocating a change of mind, a turning not only away from sin, but toward God. Three times he is asked today, “What should we do?” In the face of mind-bending violence in Connecticut, teachers, parents, and children all over the country are asking, “What should we do?” This is a time for life-changing conversion. St. John has already told his audience the answer: “Produce good fruit as evidence of your repentance” (Lk 3:8). And he advises them to prove their faith through works of charity, honesty, and justice (Scott Hahn, “Homily Helps,” Dec 16).

What should we do? I think we should turn away from making the distinction between Church and State into a separation, and turn toward proclaiming God in the public square with renewed courage and zeal. We should turn away from radical self-reliance and turn toward storming heaven with our prayers both in times of joy and fear. We should turn away from isolation and neglect and toward renewed communion and brotherhood. We should turn away from trying to answer “Why?” and turn toward the Father who hears our pleas for consolation and responds; toward the Son who desires to love and save our children through his Resurrection; toward the Holy Spirit who places his hand on our hearts to uplift us. Lastly, today we turn toward our Blessed Mother, who knows what it’s like to lose a Son to unspeakable violence. Pray for us sinners, Dear Mother, now… and at the hour of our death.

Why Does Fr. Hardesty Do That ?! Part 3

After my homily for this evening's Mass I gave a brief third installment in my "Why Does Fr. Hardesty Do That?!" series.

Question: "Why does Fr. Hardesty never look at us during the Mass, does he not like us?"

Answer: I'm hearing in my head a whole flurry of answers to that question from a priest-friend of mine, but I won't go there!  I keep my eyes downcast throughout the Mass, except of course during those parts where I address the faithful, in order that I may better pray the Mass.  The Mass is one extended prayer to the Father, and keeping my eyes downcast in prayer helps me to offer it as a prayer.  Also, there is a desire for me to decrease so that Christ may increase.  As the representative of Christ at the altar, recollecting myself in prayer helps me to lay aside all of my own personality quirks, eccentricities, mannerisms, etc. that might draw attention to me and away from Christ and the sacred action.  My hope is that you will be edified by this and that it will help you to pray the Mass as well.  Plus, you can ask any of the staff who will tell you that I am eminently distractable so "custody of the eyes", as they used to call it, practically speaking, helps me to focus.  True, when a teacher addresses a class or when someone gives a speech to a group, eye contact is crucial.  But in the liturgy, eye contact with the people during the prayers to the Father creates a closed circle rather than a movement forward and up to the Father.  So when I don't look up often, it is not because I dislike you or don't love you... I very much love you.  And it is out of that love that I celebrate Mass as reverently as possible.

Why does Fr. Hardesty do that?! Part 2

For the second installment in "Why does crazy Fr. Hardesty do that?!" I'm dropping the "crazy" but we all still know its true!

Question: "Why does Fr. Hardesty take so long to do the dishes after Communion?"

Answer: Well if it was just a matter of doing dishes, I probably wouldn't do them at all! They would probably stay piled up on the credence table until Fr. Chuck finally did them! I'm not a very domesticated guy! But its about more than doing the dishes, its about purifying the vessels, not in the sense that they have been sullied bit in the sense of preparing sacred vessels for sacred use. This has ritualistic and devotional connotations. So then its not about being slow and mechanical but being reverent and careful. St. Thomas Aquinas taught us that as long as it still has the characteristics of bread and wine to the naked eye then it still is the Body and Blood of Christ. Without being scrupulous, what looks like a bread crumb is still the Body of Christ and what looks like a drop of wine is still the Blood of Christ. Therefore I try to be very careful with how I collect/consume/repose What remains after Communion.  On Sundays most of the vessels are purified at the credence table by the deacon which expedites this greatly.

I purify my chalice and paten at the altar because in the Missal there is a private prayer between the priest and God that is said during this: "What has passed our lips as food O Lord may we receive with purity of heart, that what has been given to us in time may be our healing for eternity."

Finally, the time after Communion is a beautiful time to speak intimately with the Lord who loves us and is living in us through the Eucharist we have just received. It is a time for praying to the Lord as a friend, thanking him, telling him about our day, asking for his help, etc. If we are praying during this time, the priest wont even be noticed.

New Series: Why Does Crazy Fr. Hardesty Do That?!

On Monday I got a wild hair and ran with it… let see how it goes.  I’ve been thinking lately that I do some things differently from Fr. Chuck, my pastor, or really many priests for that matter, especially in the way I celebrate Mass.  I don’t do this to necessarily draw a contrast or set myself apart or anything like that.  It’s just how it is.  I celebrate Mass how I was trained in seminary, with close adherence to the General Instruction of the Roman Missal and with an eye toward celebrating the new form of the Mass in continuity with how the older form was/is celebrated.  Different priests have different formation, different convictions, different priorities, different interpretations of the G.I.R.M., etc.  So, for example, if the instructions for the new Mass aren’t clear or specific on a certain point, I’ll default to the more fine-tuned instructions of the older form (where this can be done legitimately).  An example of this would be how I hold my orans position (hands extended in prayer), how I use and place my hands during the Eucharistic Prayer, points of focus, etc.  On the other hand, what I don’t do is carry over ceremonial actions from the old form into the new, like blessing the water before it is used, making a sign of the cross with the Particle before it is dropped into the chalice, incensing the gifts with a large Sign of the Cross over them and three swings around them, etc., etc.

ANYWAY, what I’m getting at is: When people see things, especially in the Mass, that they aren’t used to or haven’t learned about, the difference is often internally disruptive rather than edifying, especially if a rationale or explanation hasn’t been given.  I vividly remember experiencing this in the pew myself.  And I’ve been thinking lately that I haven’t really explained Why I do what I do.  Perhaps that could be edifying?

SOOO… I’ve decided that during my Daily, Non-School, Masses I will preach briefly on the day’s readings for a couple minutes and then briefly explain for a couple more minutes one particular thing that I do that people don’t often experience.  This isn’t meant to spotlight me or the differences between other priests and me.  It is meant to be a brief, light-hearted, non-defensive, self-deprecating explanation in a catechetical or “New Evangelization” kind of spirit, to ease some of the disruption that folks might feel when they experience something they aren’t used to.  Each person can then judge if this is helpful or not.  Preaching to the Daily Mass crowd is often singing to the choir, but my hope is that they will share the bits of explanation (and the homily!) with their family and friends who may have these questions.

Let me know what you think.  Is this a good idea?  Feel free to suggest (charitably) future installments of, “Why Does Crazy Fr. Hardesty Do That?!”

Part 1: “Why does crazy Fr. Hardesty juke us out when he introduces the Gospel?  He goes, ‘The Lord be with you’ and we respond ‘And with your spirit.’  Then he says, ‘A reading from the Holy Gospel’ **PAUSE** ‘according to Luke’ and we respond ‘Glory to you O Lord’, but that pause throws us off.  And what does he whisper at the end?”

Answer: Before the Gospel is proclaimed the priest signs the Gospel Book, his forehead, lips, and chest as he introduces it with this short dialogue.  I personally like to do this as the rubricians (commentators on rubrics) of the old form of the Mass suggested.  The Gold Standard in my opinion is J.B. O’Connell’s, Celebration of Mass and The Ceremonies of the Roman Rite Described.  Again, where the new G.I.R.M. is imprecise my tendency is to default to the older instructions.  In this case, in the Latin of course, the priest signed the first letter of the first word of the Gospel reading as he said “A reading…”, his forehead as he said, “from the Holy Gospel,” his lips in silence (hence the pause), and finally his chest as he said “according to Luke.”  He then fixed his hands throughout the reading.  After he said “The Gospel of the Lord” and the server responded “Praise to you, Lord Jesus Christ” the priest whispered “By the words of the Gospel…” then kissed the first letter of the reading and continued, “… may our sins be wiped away.”  So that’s what I do now.  In the revised Missal of the new form the rubric says that this and other private prayers are “said quietly” not “silently” and so they are vocalized as a whisper and not merely said internally or skipped.  So there ya have it!

Homily, Christ the King, Year B 2012

We celebrate the Solemnity of Christ the King 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 Church Year as we wait with joyful hope for the coming of our Savior at Christmas. We celebrate Christ the King at the end of the Church year because the Church wants to teach us that by putting his Kingship at the end, we can see that His Crown is the Crown of the year. 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 and all we have celebrated. Everything from his Incarnation to his Ascension is both a sign of and a testament to his Kingship. He is our king in here. Is he our king out there?

John’s Gospel today puts us into a terrible scene: Jesus is being interrogated, only hours before his crucifixion and death. Over his head will soon hang the charge for which he was found guilty. It was written in Hebrew, Greek, and Latin so that all who passed by could read it. The Latin read, “I.N.R.I.” (“Iesus Nazarenus Rex Iudaeorum”) – Jesus of Nazareth, King of the Jews. He claimed to be king, but the Jews and the Romans already had their king, King Herod. Therefore, Jesus was killed. His persecutors were so blinded by their sin and hatred that they could not see Him for Who He truly is. They were expecting a worldly king with worldly power. They could not see that here hung before them the King of kings and the Lord of lords, the King of a kingdom not of this world, the King of the kingdom of God. This he told Pilate when Pilate asked Jesus if he was the King of the Jews. “Jesus answered, ‘My kingdom does not belong to this world… For this I was born, and for this I came into the world, to testify to the truth.”

Is Christ our King, not only in this Church, but in the rest of our lives as well? Can others recognize his reign over our hearts? Our first reading foretold that the king to come would be served by “all peoples, nations, and languages.” Are we part of the fulfillment of that prophecy? Can we recognize him as king? Will we know him when he comes again triumphantly? The Book of Revelation, as we heard in last weekend’s apocalyptic readings, proclaims that Christ is the long-awaited king, heir to the throne of David. He is the “ruler of the kings of the earth” and “he is coming amid the clouds, and every eye will see him, even those who pierced him.”

Let us treat this week, the end of the Church Year, like we often treat the end of the calendar year. Often the rolling of one year to the next causes us to look back and see how we have done. We may check our budget for the year and see how it panned out. We may check our expenses to see where we might save a little in the new year. This week, let’s look back on our spiritual year. Let’s call to mind how well we have been servants of our good and merciful Lord and King. Have we acknowledged him as our King? Or have we anointed another to be king in his place? Have we placed on the throne of our hearts a tyrant, another particular person or thing? In that way, have we preferred King Herod over Jesus Christ? Has our homage been to our work, our money, or the latest technology? Have we adored our reputation, our appetites, or our passions? Have we bowed down before our anger, our jealousy, or our laziness? So many things, people, and spirits are masquerading as our king, vying for our devotion.

The more we choose Christ as our King, the easier it will be to recognize him, and to choose rightly every time. It is similar to the way inspectors can tell when a dollar bill is counterfeit. The best inspectors know the real bills because they have handled the them by the hundreds. Hundreds of real bills, one by one, have passed through their hands until they almost know by instinct which one is a fake. The more we choose Christ, the easier it will be to recognize when a fake presents itself.

Let us choose Him again today. After all, the kingdom of God is already present in a real but incomplete way in the presence of the Church. He has “made us into a kingdom,” St. John proclaims from the Book of Revelation. We are the priestly people of his kingdom, priests for God our Father, who offer sacrifice and prayer to the Father on behalf of our brothers and sisters, each in our own way. When Christ alone reigns in our hearts, when we choose him as our king before any other person or thing, then… in a sense… we make his kingdom more recognizable to Him, when He comes again. Perhaps by our way of life, it will be easier for him to say, “Aha! That’s my kingdom, those are my people. Come, sit at my right, your foes I will put beneath your feet.”

Homily, 30th Sun O.T. Year B: The Priest and the Moral Implications of a Vote

On the Sundays in the month of October and November we hear our second reading from the Letter to the Hebrews. This New Testament letter beautifully describes Jesus Christ’s own Priesthood, and by extension the Catholic Priesthood. For example, on the first Sunday of October we heard how the priest is able to relate to his people because he has suffered as they have, “therefore he is not ashamed to call them brothers.” On the second Sunday, we heard that priests are to preach the Word of God, even if that Word is quite penetrating. The Word of God must be “living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow and able to discern reflections and thoughts of the heart.” Preaching such a penetrating word is challenging to the priest as well! Often when I preach, I’m thinking of myself first and foremost, and the ways in which I need to pursue ongoing conversion. Last Sunday’s reading from Hebrews said, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested.” That reading ended with a consoling encouragement for you and I when we are challenged by the Gospel: “Let us confidently approach the throne of grace to receive mercy and to find grace for timely help.” Finally, in today’s reading from Hebrews, we learned that “every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.” No one takes this honor upon himself, the Letter continues, “but only when called by God.”

So, as we have walked together through this beautiful Letter to the Hebrews we have seen that Jesus Christ and each of his priests are to each of you a brother; a preacher of a penetrating Word that gets at the heart of matters; one able to sympathize with the need to be challenged in order to grow in holiness, and one who is called by God to stand before Him as your representative. It is with this mandate and honor that I wish to say a word about the moral implications of the presidential election coming up… now only a little more than a week away.

My job is not to tell you who to vote for or against. I wouldn’t want you to tell me who to vote for so I won’t do that to you. But, what I am called to do is help and guide you toward making moral decisions. All of our actions are either morally virtuous, morally neutral, or morally sinful. As your priest, as your Associate Pastor, my vocation to teach, sanctify and govern most certainly includes preaching about morality. It is not wrong or illegal to speak about politics in Church if we focus on the morality of politics rather than partisanship. We can certainly talk about morality in Church.

A vote is a political act, but it is also a moral act. And a Catholic should vote not according to partisan politics but most importantly according to Catholic principles and a well-formed Catholic conscience. Our votes have moral implications because votes are powerful things that that can often either do good or do harm. With our vote we are capable of enabling and supporting the moral or immoral acts of politicians who have great power and influence over God’s people. The power of a vote becomes more and more apparent the tighter and tighter our elections become.

In order to help us wade through the morality of the issues at stake in a presidential election, the Catholic Church in America gives us a helpful document called “Faithful Citizenship” which is a guide for Catholics on how to exercise their faith not only in their private or interior life, but in their political life as well. Unfortunately, some commentators have taken this document out of context in order to justify putting all issues on the same moral plane. But, the truth is that there is a hierarchy of issues and it stands to reason that those that directly affect life should be on top while those that indirectly affect life should fall beneath them. The document does do a good job of explaining this hierarchy. It also explains well how some political issues have to do with intrinsic moral evils, things that are essentially sinful and can never be justified. Other issues may concern things that are evil under some circumstances but can be justified in others. There are some things that faithful Catholics must always reject, for example, abortion, euthanasia, embryonic stem cell research, human cloning, and attempts to redefine marriage This doesn’t come from me; this is clear, faithful Church teaching. Besides these, there are other issues that faithful Catholics can disagree on or that aren’t absolutely or essentially evil, for example, capital punishment in rare circumstances, the proper response to poverty, and how to address unemployment or healthcare.

This year’s version of the Faithful Citizenship document is indeed very helpful, and I think the strongest version of it yet. It relies heavily though on another document from the Church in America that hasn’t gotten as much press or attention. It is called, Living the Gospel of Life. Let’s take a look at this. This is a little lengthy but I think it lays out nicely the proper approach that a faithful Catholic should take to the election coming soon. Listen to how uses the image of a house to illustrate the various issues at hand. Some issues form the frame and the walls of the house, while others form the foundation. It says:

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.

The earlier teaching of our beloved Holy Father, Blessed John Paul II, on the Vocation and Mission of the Laity, has a similar message. He said, “Above all, the common outcry, which is justly made on behalf of human rights -- for example, the right to health, to home, to work, to family, to culture -- is false and illusory if the right to life, the most basic and fundamental right and the condition of all other personal rights, is not defended with maximum determination." Again, this doesn’t come from me, this comes from the Church.

We have seen clearly and consistently from our shepherds that the house of issues, like the temple of the Holy Spirit, should be respected for what it is. It would be unreasonable and maybe even sinful to vote for some issues as if they were the foundation of the house when they are really only the walls or crossbeams; or to put the foundation on the top of the house and the roof on the floor; or to build the whole thing on sand.

Again, I am not telling you who to vote for or against. What I am doing is challenging you, and me! to vote not according to party affiliation first and foremost, but instead according to Catholic principles and a well-formed Catholic conscience, a conscience informed by the Church’s clear and consistent teaching concerning the hierarchy of issues, the intrinsic moral evil of some issues, and the legitimate disagreement that can be had with other issues.

One of the candidate’s party platform, as described at its recent national convention, contains multiple intrinsic moral evils, the other one, as described at its convention, does not. I don’t need to tell you which one is which. Remember, a vote is a powerful thing that can have a morally good, neutral, or evil effect and so it reflects on our morality as well. Bishop Paprocki, the bishop of Springfield in Illinois put it very succinctly back in a September 23 column in his diocese’s newspaper: “think and pray very carefully about your vote, because a vote for a candidate who promotes actions or behaviors that are intrinsically evil and gravely sinful makes you morally complicit and places the eternal salvation of your own soul in serious jeopardy.”

Remember too, what we heard together about the priest described in the Letter to the Hebrews. I am preaching this in order to be for you a “brother”, your “representative before God,” someone painfully aware of his own need to be challenged in the moral life. I know that for some this homily has been quite affirming. For others it may be as Hebrews described a couple weeks ago: “sharper than a two-edged sword, penetrating even between soul and spirit, joints and marrow.” But I’m not being your true brother, your true representative before God if I fail to speak about moral issues both when it is easy and when it is hard. When the moral life gets hard we don’t just leave each other alone. We pray for each other, we challenge each other, we support each other. And together we “confidently approach the throne of grace to receive mercy and to find grace for timely help.”