2nd Sunday in Ordinary Time - Sacrifice of Jesus

Second Sunday in Ordinary Time, January 18, 2004
Isaiah 62:1-5 / Psalm 95) / Corinthians 12:4-11 / John 2:1-11

QUOTES

Marriage: A Communion Of Life And Love by Bp. Victor Galeone (July 10, 2003)

The two purposes of marriage are so mutually interconnected as to be inseparable. First, recall that Jesus ruled out the possibility of divorce by applying these words to the union of husband and wife: "They are no longer two, but one flesh. Therefore, what God has joined together, let no one ever separate." In other words, spouses form an organic entity, like head and heart – not a mechanical one, like lock and key. So the separation of the head or heart from the body – unlike the removal of a key from its lock – entails the death of the organism. So too with divorce. Likewise, it was God who also combined the love giving and the life-giving aspects of marriage in one and the same act. Therefore, we can no more separate through contraception what God joined together in the marital act than we can separate through divorce what God joined together in the marriage union itself.

Statement in Affirmation of Priestly Celibacy by Bp. Wilton Gregory (Sept. 4, 2003)

Both marriage and celibacy are complementary in the witness to Christ that they offer the entire Church. Each is a grace that enriches the Church. Together with the marvelous witness of consecrated life, the requirement of celibacy for diocesan priesthood in the Western Church preserves that complementarity and grace for the universal Church.

HOMILY REFLECTIONS

The prophet speaks about the restoration of Zion and Jerusalem. His words are quite eloquent and filled with hope. Remember that the people of God had been dispossessed and their nation and its temple destroyed. Such a testimony would seem like foolishness to many. It is no wonder that at the end of their exile, if not of their subjugation, they rebuilt the temple and expected the eminent coming of the Messiah. However, a few years after the crucifixion of Christ, Jews and Christians alike found themselves persecuted with vigor by Rome and the temple was destroyed. Along with it the Jewish priesthood and their ritual sacrifices came to an end. Non-Catholic Protestant fundamentalists and certain Jewish authorities view the political restoration of Israel today as the beginning of a more complete fulfillment of the ancient prophecy. Indeed, the text we read at Mass was cited when the United Nations recognized the re-establishment of Israel. “You are to be a crown of splendor in the hand of the Lord, a princely diadem in the hand of your God; no longer are you to be named ‘Forsaken’, nor your land ‘Abandoned’, but you shall be called ‘My Delight’ and your land ‘The Wedded’, for the Lord takes delight in you and your land will have its wedding.”

As Catholic Christians we do not associate the state of Israel with the promised restoration of God’s nation. Instead, the new Zion and Jerusalem is the Church. The second reading recognizes that there are differing roles in the Church and varying gifts of the Spirit. The old sacrifices of the temple are replaced by the one oblation of Jesus who is both priest and victim. We renew and make present his saving covenant by celebrating the Lord’s Supper— in other words, the Mass— in our churches. Every Christian priest participates in the one priesthood of Jesus. Every Mass is a re-presentation (in an unbloody but real and spiritual way) of the sacrifice of Calvary. Just as Hosea and others in the Old Testament used the marriage analogy between God and his people, Christ is the bridegroom and the Church is his bride. The Mass is a participation in the heavenly wedding banquet that finds mention in Isaiah. St. Paul will speak eloquently about how a husband should love his wife as Christ has loved his Church. The Jews were right in their hope two thousand years ago for a Messiah; the tragedy is that only a few recognized him when he came. When he comes again, he will not forget his own— either in the Church or among the first people chosen by God.

The Gospel reading carries forward the general theme of marriage with the wedding feast at Cana. Note the intercessory role of Mary, even after Christ’s objection, “Woman why turn to me?” There is no argument. Joseph is gone and Jesus is the head of her household. She brings concerns to him and he takes care of them. He provides. Her answer is a command to the servants, “Do whatever he tells you.” Jesus had said that “My hour has not yet come,” and yet, the power of her faith moves him to freely comply. Jesus would later tell his listeners that if they had faith the size of a mustard seed, they could move mountains. There is no competition or tension between Jesus and Mary. This marriage feast was obviously for dear friends, maybe even relatives, and nothing should spoil its joy. Jesus turns water into wine. This is the first of his signs. At his own wedding banquet, he will turn wine and bread into his body and blood.

The message about the Church as a new Jerusalem and the analogy of a wedding banquet has serious doctrinal implications that are not always considered by believers in Jesus outside of Catholicism. While there is certainly an individual component to our ultimate salvation, the institution of the Church reminds us that there are vital corporate components as well. Jesus calls to himself disciples and appoints Apostles who will pass their authority down to the bishops who themselves will ordain priests and deacons. Jesus institutes a new covenant in his blood and commands it be repeated “in memory” of him, not in an empty nostalgic way but in a manner that makes present and available that which is recalled. He gives his message and divine mysteries, not to individuals, but to the Church, and appoints Peter and his successors as the visible head. It is the Church that assembles and declares inspired the Bible. Jesus sends his Spirit upon the Church at Pentecost to empower its leadership and to give efficacy to the sacraments. More wondrous than Isaiah could have ever imagined are the splendors given to the People of God.

What is the Church? We could write volumes and never begin to scratch the surface of this human and divine mystery. She is the great sacrament of encounter with Christ. All that we need for salvation can be found in the Church. Many analogies are used. Marriage is a popular one. Another is that of the Mystical Body of Christ. The faithful are united and interdependent, like the organs and parts of a body. There is a diversity of graces and gifts (see second reading). Read also Romans 12:4-5; 1 Corinthians 12:13; Ephesians 4:7. There is mutual complementation (Ephesians 4:15-16). The many gifts are distributed to believers as members of a whole, just as much for their own sake (Ephesians 4:7,12). The two become one, the human and divine, the bride and groom, the Church and Christ. “We, though many are one Body in Christ” (Romans 12:4-5). All is given us “for building up the Body of Christ,” (Ephesians 4:12). Read also 1 Corinthians 12:27 and Ephesians 1:23. Our unity is in Christ (Ephesians 1:23; 4:15-16). The Church is the manner in which Christ is present and visible throughout history. It is for this reason that our Lord so detested hypocrisy. Such a sin blurs the likeness that others need to see in our witness and that the Father hopes to see when he looks down upon us. If He sees his Son in us then we will have a share in his Son’s reward.

During a day when there have been so many scandals, we need to remember that the Church is not only a human institution but also a divine one. The Church is literally the INCARNATION of Christ in a “visible” society, his contemporary earthly state. Those who view the Church as an intermediary that must be gone beyond or even dismissed to find Christ have it all wrong. Instead, it is through the Church that Christ gives himself to us. Jesus is our priest at Mass. Jesus gives us himself in Holy Communion. Jesus forgives our sins in Confession. Jesus is our living and transformative Word proclaimed from the pulpit. Jesus is the one with whom we share the sign of peace. It is in this sense that the second Lateran Council spoke about how the Church as necessary for salvation. The Church is important because it is the extension of the person and saving work of Christ. Given this role, it is no wonder that our Lord gave special gifts to the Church: infallibility regarding the interpretation of the deposit of faith and empowerment for the sacraments so as to distribute from the deposit of divine grace. Christ is the Mediator of Salvation and the Church is his visible body in the world.

Last year the convert rate in the Catholic Church in the United States was dismal. Dioceses where there had been abusive clergy or complacent bishops suffered notable decreases in Church attendance. I know one parish which had counted as many as 5,000 people a week that suffered as loss of 1,380 a week. This should have us worried. Our Lord promised that the Church would endure until the end, but we would hope that it will be more than one Pope and a couple of aging altar boys. I am often reminded of poor St. Augustine, dying as his city was being destroyed. Try to find Hippo today, or even find a Catholic Church in so many places where the Church died, frequently to be replaced by Islam. We find sobering words in the Scriptures themselves about the Lord’s second coming, “But will he find any faith left on earth?” The Church is a witness to this faith. We should struggle to keep all parts of the body intact and alive.

Christ makes use of his Church in human history. Jesus preached and taught; we proclaim God’s Word and instruct with the bible and our catechism. Jesus forgave sins; we go to Confession. Jesus celebrated the Last Supper with his friends and endured the Cross; we have the Mass. Jesus healed the sick and dying; we offer medical care and the anointing of the sick. Jesus freed people from demons; we offer blessings and even exorcism. Jesus sought out the outcast and poor; we seek social justice and practice organized charity.

Jesus called the little ones to himself; and we seek to protect the dignity and rights of all God’s children, from the womb to the tomb. Individuals may be sinful and sick. Even the ministers of the Church are not immune to human weakness and failure. But the Church remains the unblemished bride of Christ.

THIS DAY IN HISTORY

• 0336 - St. Mark begins his reign as Catholic Pope
• 1562 - Council of Trent reconvened following a suspension of ten years
• 1733 - 1st polar bear exhibited in America (Boston)
• 1778 - Captain James Cook stumbles over Sandwich Islands (Hawaiian Islands)
• 1936 - Catholic biblical scholars met in Washington, DC to discuss two proposals: the preparation of a new Bible translation and the formation of a society of Catholic biblical scholars. Subsequently, the Catholic Biblical Association (CBA) was formed in 1937 and the New American Bible (NAB) was published in 1970.

PRAYER OF THE FAITHFUL

Loving God and Father, you sent your Son among us that men and women might be restored to your friendship and enter into a deeper unity with you. Many speaking with the one voice of the Church, we bring forward these prayers:

For the Holy Father and the bishops in union with him, that they will be strengthened by the Holy Spirit to teach and govern wisely and courageously, we pray . . .

For our Country, that we will put the needs of the poor and oppressed at the forefront of our national agenda, we pray . . .

For our elderly and sick, that they will be able to get the treatment and care they need, as well as the comforts of faith, we pray . . .

For those who have died, particularly parish and family members who passed away last year, we pray . . .

For men and women who are discerning a call, that many may know a vocation to priesthood and religious life, we pray . . .

For the right to life of the unborn and for a conversion of hearts, we pray . . .

Almighty God, trusting in your guiding hand, we offer these prayers over to you in Jesus’ name. Amen.

PRESENTATION TIP

Many of the good works done in parishes are performed with little fanfare or recognition. However, as a sign of appreciation and to inform and inspire others, a presentation might be done at the end of Mass recognizing all those who have served the church. Just as the Mass reading relates, we have different but interconnected gifts to build up the faith community. A booklet might be assembled and distributed that details the various parish ministries and activities with appropriate contacts.

PRAYER FOR THE HOMILIST

Almighty and merciful God, graciously attend to my humble prayers; and make me, Thy servant, whom Thou has appointed to dispense Thy heavenly mysteries, through no merits of my own, but only by the infinite bounty of Thy infinite mercy, a worthy minister at Thy sacred altar, that what is set forth by my voice may be confirmed by Thy hallowing grace. Through Christ our Lord. Amen.

Traditional Prayer (Raccolta, no. 740).

4th Sunday of Advent - Lord & Message of Life

Fourth Sunday of Advent, December 21, 2003
Micah 5:1-4 / Psalm 79 (80) / Hebrews 10:5-10 / Luke 1:39-45

QUOTES

"God, If You Are Real . . ." (Authorship Unknown)

An atheist professor was teaching a college class and he told the class that he was going to prove that there was not a God. He said, "God if you are real, then I want you to knock me off this platform. I'll give you 15 minutes!"

Ten minutes went by. He kept taunting God, saying, "Here I am God, I'm still waiting."

He got down to the last couple of minutes and a BIG 240 pound football player happened to walk by the door and heard what the professor said. The football player walked in the classroom and in the last minute, he walked up, hit the professor full force, and sent him flying off the platform. The professor got up, obviously shaken and said, "Where did you come from, and why did you do that?"

The football player replied, "God was busy; He sent me!"

Kampi und Zeugnis der bekennenden Kirche by Albert Einstein

Being a lover of freedom, when the (Nazi) revolution came, I looked to the universities to defend it, knowing that they had always boasted of their devotion to the cause of truth; but no, the universities were immediately silenced. Then I looked to the great editors of the newspapers, whose flaming editorials in days gone by had proclaimed their love of freedom; but they, like the universities, were silenced in a few short weeks . . . Only the Church stood squarely across the path of Hitler's campaign for suppressing truth. I never had any special interest in the Church before, but now I feel a great affection and admiration for it because the Church alone has had the courage and persistence to
stand for intellectual and moral freedom. I am forced to confess that what I once despised I now praise unreservedly.

HOMILY REFLECTIONS

Although the prophet Micah spoke about the future coming of the Messiah as a prince of peace, the remnant from Israel and Judah would come to largely anticipate a warrior savior. They had been conquered and downtrodden. They had paid a heavy price for their infidelity but God had not utterly turned his face from them. Interestingly, they saw themselves punished for compromising their faith and trust in God while throughout the centuries they were mocked by the conquering peoples for their fidelity to the ancient faith and the God of Abraham.

“He himself will be peace.” It is true, but the peace of God in Jesus Christ is a gift with which we still struggle and misunderstand. Certainly, one dynamic of it is peace between peoples. But, this is not simply a lack of belligerence. The peace of the Good News is radical and all-embracive. We turn on our televisions and open our newspapers and there are almost daily reports of dead soldiers overseas. Everyone is on guard against terrorists and now it looks like North Korea has a nuke that can reach the West Coast. The new millennium is starting to look an awful lot like the old one. The problem remains the same; there can be no true and lasting peace until there is a change in our minds and hearts. Early Christians prided themselves on not resisting aggression. They turned the other cheek and they announced forgiveness to their murderers in imitation of Christ. They also suffered and died in droves. After about three centuries of facing the sword, fiery stake, cross, and wild beasts, believers took up armaments in the service of a would be emperor, Constantine. Their bets proved fortuitous and Christianity would emerge as the privileged religion of the empire. However, as history shows us, such a victory would not guarantee perpetual peace and harmony.

What do we mean by “peace”? Despite the collapse of European Stalinism, the Asian communists understand it in two ways. First, it is a ploy used with enemies to insure time and resources in building up an arsenal to wage war. Second, it is the integration of each person as an instrument of the state and such an amalgamation is not complete until the whole world is part of the Marxist mechanism. While there is diversity in Islam, the business about the very word for their religion meaning “peace” is somewhat inexact. Before entering Afghanistan and Iraq, Western leaders almost fell over each other in explaining that our actions were against a few terrorists and dictators, not against Islam. There was no new crusade. Such clarifications were appropriate, even if they did over stress a point. Interviews with Islamic moderates in the U.S. do not reflect the positions of many fundamentalists worldwide. Islam is not all the same. Would we ask an average member of a Baptist congregation about Roman Catholicism? No. A cursory reading of the Koran makes it evident that peace is understood as the submission of all to Islam, if need be with force. Unless it is rejected or mitigated, such a mindset will never acknowledge religious freedom and always stand in opposition to West. After all, how can one have true peace with the “Great Satan,” a widespread label for the United States? As for ourselves, how do we understand peace? Lack of aggression is certainly part of it, as in our desire for security, and justice is a theme we hear much about as well, but how far do we go to achieve the peace we crave? Pearl Harbor and 9-11 have fueled our mistrust of much of the world. Apart from the politics of late, there is the danger of creating a mentality that perverts a command of Christ, “Do unto others as you would have them do unto you.” It becomes, rather, “Do unto others before they can do unto you.” This is not purely a global strategy, but how many people live their lives.

The Jewish understanding of SHALOM or peace is a salutation and benediction of friendship and cooperation. It is an invocation of divine blessing, for health, prosperity, and good standing with God. At Mass, Catholics extend the sign of peace to one another. We are one in the Lord. We are all brothers and sisters who should love and care about one another. Peace is the realization of divine love in our lives. At least these understandings are what should be present; however, enmity, a lust for revenge, and various forms of racism can get in the way. Here is the tragedy. Peace is not simply an enemy staying on his side of the fence. It is about the removal of walls and fences. It is about mutual good will and cooperation.

The peace among nations must also reflect a peace among fellow citizens, in the Church, in our neighborhoods, in our families, and in us as individuals. Should it surprise us that when the world is at war that our small part of it should also suffer unrest? Are there people with whom we refuse to associate? Are there family members who have not spoken for years? Did we get mad at someone and deliberately hurt them? Did someone do this to us? Do we pray for our enemies and try to forgive? Do we look for forgiveness from God so as to live in peace with him?

The martyrs of the Church knew the peace of God even when there was nothing left for them to do in defense of their lives. They knew that no matter what the world should strip away from them, they had an imperishable treasure in heaven. They knew that God loved them and that they were friends of Jesus. May we learn this lesson too and know the peace that the world cannot give.
The Letter to the Hebrews stresses that had there been no Christmas there would have been no Good Friday and Easter. Just as the psalm stresses “the man . . . given [God’s] strength,” we know that God did more than that. God, himself, took on our humanity that we might share in his divinity (see the prayer for mixing water into the wine at Mass). Jesus enters the human family so that he could offer up his life as an oblation for all the sins of the world. Jesus is the faithful servant who makes his flesh the sign of the new covenant with God. The New Law builds upon and replaces the Old.

Turning to the Gospel, Mary greets Elizabeth and the unborn John the Baptist leaps in the womb. Elizabeth is filled with the Holy Spirit and echoes the Hail Mary prayer, “blessed is the fruit of your womb.” Next she says, “Why should I be honored with a visit from the mother of my Lord?” Elizabeth’s words are very telling and they are affirmed as from the Spirit of God. John’s actions here parallel his activity thirty some years later in the Jordan River when he baptizes Christ. The unborn prophet cannot speak but he moves his mother to speak for him. She affirms that the unborn Christ is already her Lord. Jesus is Lord from the womb. Since he is the Prince of Peace, this gives credence to the late Mother Teresa’s contention that there can be no peace in the world while we are at war with the child in the womb. Every child is a reflection of the Christ-child.

There is a temptation for homilists during Advent and Christmas to sidestep the pro-life message. Such readings as this make it hard to do so. Advent speaks against abortion as Christmas is a condemnation of infanticide and partial-birth abortion. Why are priests and deacons silent? Let me relate a personal experience from a few years ago. I mentioned the seasonal pro-life themes at a Christmas Mass. A couple of people stood up during the homily and remained standing throughout the liturgy. Several days later the bishop called in response to a letter. A woman wrote, “My daughter only comes to Mass a couple times a year and this priest ruined it for us! He had no business talking about abortion or saying how anyone guilty of it should go to Confession before receiving communion. My daughter cried all night. She swears that she will never go to Mass again and I will find another church! By the way, this will cost you all our very generous donations!” I think the money element is why I got in trouble. But my conscience was troubled because the purpose of every homily is continued conversion and not alienation of God’s people. I think I was right, and there was no particular condemnation of anyone, just a proclamation of the Gospel of Life; but, while my head understood, my heart has never stopped grieving for the strayed lost lamb. No names were given and I could not follow up the message, except in prayer.

THIS DAY IN HISTORY

• 1117 - St. Thomas Becket born (martyred Archbishop of Canterbury)
• 1620 - Mayflower pilgrims (103 Puritans) land at Plymouth Rock
• 1891 - 18 students play 1st basketball game (Springfield College)
• 1898 - Scientists Pierre & Marie Curie discover radium
• 1946 - Frank Capra's "It's a Wonderful Life" premieres
• 1991 - Soviet Union dissolves 11 of 12 republics, forms commonwealth

PRAYER OF THE FAITHFUL

Heavenly Father, during this pregnant season of Advent, we prepare to give birth anew to your Son. Filled with confidence in your guiding hand, we offer these petitions:

That prodigal children will return to the living faith of Jesus this Christmas and regularly participate with us in the Eucharist, we pray . . .

That our men and women overseas will be kept safe and know that they are very much loved by their friends and family at home, we pray . . .

That those who are sick and those who find themselves alone during the holidays will know the constant companionship of Jesus and experience the love of the Church, we pray . . .

That as we celebrate the entry of the God-Man into our world, may the good Lord give an even greater welcome to those who leave this world for the joy of heaven, we pray . . .

That there will be an increase of priests, deacons, and religious for service in the Church, we pray . . .

That this season of the child will inspire us to do more to protect our children and to safeguard the right to life, we pray . . .

Almighty God, filled with hope that the message of peace proclaimed by your Son will be heard and embraced by all who seek you, we offer these intentions in Christ name. Amen.

PRESENTATION TIP

The Advent Wreath has become a popular symbol in our churches during Advent. Traditional wreaths have three purple candles signifying the penitential tone of the season. The rose colored candle on the third week once signified a lessening of penitential practices in anticipation of Christmas. The renewal has signified a shift where all white candles may be used for Advent as a season of “devout and joyful expectation” (General Norms of the Liturgical Year and Calendar, no. 39).

Some churches also honor new mothers during the seasons of Advent and Christmas.

PRAYER FOR THE HOMILIST

Incline your ear, O Lord, and hear my supplication. I beseech you to enlighten the darkness of my mind by the grace of your visitation. Stir up your might and come to me. Comfort me with your saving power and by your grace grant forgiveness that I may not rattle on as the hypocrites do but speak with a pure tongue and blameless heart. Let us all remember that we are temples of the Holy Spirit and that grace restores us to the likeness of Christ. Lord, live in my words and actions so that others will come to know you through your poor servant. Do not allow me to be afraid and to hide from you. Come dear Lord, and do not delay. I may cower before your justice but take confidence and hope in your infinite mercy. Amen.

4th Sunday of Easter - Life & Happiness

4th Easter - 14 May
Acts 4: 8-12 / Psalm 118 / 1 John 3:1-2 / John 10:11-18

I. INTRODUCTION - Jesus is the Sovereign Lord of Life

Peter stands before us today in the first reading much transformed from the miserable figure we knew who denied our Lord three times. We are told that he is filled with the Holy Spirit and proclaims the Gospel without qualification or self-aggrandizing. A cripple is healed as a sign that his words ring with the truth. It is all realized in the name of Jesus Christ. He explains that Jesus, the stone rejected, has become the cornerstone (see the psalm verse): "There is no salvation in anyone else, for there is no other name in the whole world given to men by which we are to be saved."

The responsorial carries this theme forward. The second reading from John sobers us with the fact that the world still fails to recognize the saving person and name of Jesus. If we are children of God, then we can expect a share in the eternal reward merited by Christ: " . . . we shall be like him, for we shall see him as he is." Taking upon ourselves in this world something of the rejection that was first directed to Christ sobers us. We are signs of contradiction in a world that still does not embrace the fullness of truth. This is no where more true than in the Gospel of Life, which is what the season of Easter is all about.

The Gospel gives us the familiar and comforting analogy of Jesus as the good shepherd. Our Lord says, "The Father loves me for this: that I lay down my life to take it up again. No one takes it from me; I lay it down freely. I have power to lay it down, and I have power to take it up again." Jesus is sovereign Lord. He did not have to die for us, but such was the immeasurable love of God. As Lord, he comes back to life and offers us a share in his life. We need to be a people in love with him and with life.

II. BODY - Yearning for Life and Happiness

We do not want to die. Okay, I know that some would object to this statement, but opposing sentiments are usually the exception. These exceptions are generally aberrations due to some form of suffering. We have all heard of suicide victims due to mental illness and depression, emotional trauma, excessive physical pain and handicap, and delusion (as in certain cults). In all these cases there is a running away from something (pain or anxiety) or a fleeing toward something (a higher plain of existence or some other such alternative). The latter comes close to the Christian hope, although with one essential difference, true faith defends the dignity and sacredness of all life, here and now.

Our desire for life is joined with a natural longing for happiness and a supernatural yearning for reconstitution and union. Thoughts of heaven are often filled with joyful images. Marriage is like a wedding banquet. We will be eternally happy. We will know the peace that the world can only dream about. All our analogies pale in comparison to what awaits us. Popular religion often envisions peaceful angels playing harps while sitting on soft clouds. It is a cute picture, but the reality we anticipate as Catholics is more complex. We want to live forever, but not at all cost. That is why the contrary image of hell is ever so frightful. Instead of happy images popular piety views it as a dark abode of stifling smoke, eternal flame, and agonizing pain. Again, this is very interesting, but here too, the Catholic contribution would go much further. Why is there joy in heaven and pain in hell?

When we attempt to answer that question, our view of life after death becomes much more mature and realistic. Those who opt for hell, despite the irrationality of it, have mysteriously chosen it. A good God who will not force his children to be happy and so he honors this choice. This is the most frightful freedom given to us, the ability to embrace or to reject the God for whom we were fashioned. Unlike the Seventh Day Adventists and similar groups, we do not believe that the dead momentarily pop out of existence or sleep or become unconscious. They are alive. However, the eternal life promised by Christ refers not merely to continued existence beyond the grave but to a participation in the life of God. This is first made possible in this world through faith, the sacraments, and the grace of God. Thus, the elect of God, despite difficult bouts with sin and the need for constant forgiveness, already in this world walk with one foot in the next.

We believe that the souls of the dead, commonly called ghosts, pass from this world into heaven or hell. That journey to heaven may take them through a period of purgation, a time of cleansing in which our prayers are most beneficial for them. While hell signifies eternal frustration and both a hatred of God and self; heaven is understood primarily as the abode of God. Christ has promised a room in his Father's house to those who love God.

The life of heaven implies perfection into the likeness (holiness) of God. We are not only completely healed from the lingering effects of sin, but grace builds upon nature making us something greater than if left to ourselves. God fills that space in us that only he can make complete. There is union with God and with those who have gone before us. This reunion with our beloved dead is a principal element of our expectation for the life of heaven. Every loss has wounded us. Every death has reduced us. This is given back in heaven. The stagnant image of heaven and eternal life, so prevalent in popular Christian culture, would never satisfy. The finite creature can never exhaust the mystery of an infinite Creator. Heaven allows an exploration into God himself that will never know final resolution. Heaven is endless discovery and satisfaction. By comparison, everything we know now fails quickly to satisfy. Mortal life is short and often filled with disappointments, hurts, and loss. While we are promised a full restoration, body and soul, like our glorified Lord we will know the wondrous everlasting fruits of his victory over suffering, sin, and death.

There is an irony today regarding our desire for life and happiness as compared to our society in the grips of a culture of death. Our preoccupation with our own personal lives and transitory pleasure seeks to disfigure what life is really about. Many who claim a faith affiliation live and act as if this existence is all there is. When this life becomes difficult, increasing numbers want the option of euthanasia. Quality of life decisions and careers often take precedence over the lives of the unborn, leading to millions and millions of abortions. Many are advocating infanticide for those children deemed defective, as if a handicapped life has no worth, and creating too great a burden upon us. The new deity of science is holding out the prospect of longer lives through DNA manipulation and the harvesting of body parts from clones designated as non-persons. It may sound like Science Fiction, but the brave new world is rushing upon us and the dignity of human life may very well be a casualty.

III. CONCLUSION - Signs of Hope in a Culture of Death

During this Easter season, there are still signs of hope and of the kind of life to which we aspire. My thoughts turn to the terrible high school killings at Columbine High School last year. A killer pointed his gun at young Cassie Bernall and asked what would be a life or death question: "Do you believe in God?" This Christian girl had turned her life around and given herself to Christ. She paused. This was the classical situation that many of us once laughed about when sister posed such a question in CCD. I am reminded of the bumper-sticker slogan, "If Christianity were a crime, would there be enough evidence to convict you?" Here was a child in this difficult situation. Even the great Apostle Peter, in a similar dilemma, denied our Lord three times. What would this girl say? Looking at the gun, she replied, "Yes, I believe in God." The gunman asked her, "Why?" but did not give her a chance to answer. His shot rang out and she collapsed lifeless to the floor. She came to the library as a 17-year-old girl to study during lunch. When she left the library for the world to come, she did so as a modern Christian martyr. I would submit that she was also a martyr for life. She trusted that whatever the world might take away, Christ could restore.

4th Sunday of Easter Aside

Who counters the culture of death? The good parents and good families of our children. They are kind enough, sensitive enough to give them religious belief, the knowledge of a God, a sense that life has coherence and purpose. They are generous enough, and loyal enough to the future, to show through their actions that doing your best to show love is good, doing your work is good, contributing is good. "This is what we do," they do not say but show. "This is how to live."

THE CULTURE OF DEATH by Peggy Noonan
Wall Street Journal 4/22/99

Palm Sunday - Our Sins Assault Christ

Palm Sunday - 16 April
Mark 11:1-10 / Isaiah 50:4-7 / Psalm 22 / Philippians 2:6-11 / Mark 14:1-15,47

I. INTRODUCTION - Suffering Servant and Powerful Lord

The first reading, taken from Isaiah, gives us a few lines about the suffering servant. This prophecy is directly connected to Christ. "I gave my back to those who beat me . . . My face I did not shield from buffets and spitting." Our Lord has his flesh torn by scourging. He was mocked and spat upon. His own condemned him as a criminal and betrayed him. The selection concludes, "I have set my face like flint, knowing that I shall not be put to shame." Jesus remained faithful to his Father to the last. His Father would restore him to life by the power of the Holy Spirit, and yet it was also by his own authority. The resurrection would overturn the false verdict and condemnation of sinful men.

The responsorial verse quoted by our Lord showed the depth of his agony, "My God, my God, why have you abandoned me?" And yet the psalm would end with renewed conviction. Here the psalm parallels our Lord's passion. "All who see me scoff at me . . . They have pierced my hands and feet . . . They divide my garments among them and for my vesture they cast lots." The last part of the psalm citation is also realized. "I will proclaim your name to my brethren; in the midst of the assembly I will praise you: 'You who fear the Lord, praise him; all you descendants of Jacob, give glory to him.'" Since the psalm obviously refers to crucifixion, what can these words mean? There can be no doubt, they point to the resurrection. Our Lord would appear before his apostles in the Upper Room and they would give praise. More than this, we are the spiritual descendants of the apostles. The resurrected Christ is with us in the assembly of faith and makes possible our prayerful praise and glory to God at Mass.

The second reading is literally a faith profession in Christ. God has come to save his people in Jesus Christ. The name of Jesus invokes saving power and mercy. He has redeemed us from the devil. We are his property. We belong to him.

II. BODY - Our Sins Assault Christ

The reading of the Passion and the ceremonials of Palm Sunday are so powerful that many if not most priests do not offer homilies on Palm Sunday. However, in a few words or in bulletins, much can be added to help people in their Lenten reflection. Our Lord is acclaimed with palm branches and cries of Hosannas. Nevertheless, many of the same voices that praise him will eventually cry, "Crucify him!" The drama is glorious and frightful. While we are given the ultimate example of that love of which there is none greater; we are also given a terribly real picture of human fickleness and treachery. What makes matters worse is that we see ourselves in the Christ story. Jesus reveals the self-sacrificing love of God. However, our own sinfulness and faithlessness is put up against the mirror. When done in a dialogue style, the reading itself puts Christ's rejection as a criminal upon our own lips. Sometimes people object to this or remain silent. But, there is no running away from it. The Apostles tried running away, but our Lord would catch them hiding in the Upper Room after his resurrection. There is no fleeing the truth. There is no where to which we can run. Every sin we have ever committed, both large and small, was a denial of Christ and a hammer blow to his crucifixion. We are guilty, not just the Jews or the Romans or the few living in Palestine two thousand years ago. All of us have blood on our hands. The Church deliberately intensifies the readings and rituals to bring this home to us. Unless we come to a genuine realization of our sinfulness, then true repentance would be impossible.

The mystery of Christ's passion and death is that he did not deserve to die. Jesus was the innocent one. As the Son of God, he was the very one slighted by the primordial sin of our first parents and by all subsequent ratification of their rebellion in our own transgressions. Finite creatures utterly dependent upon the Almighty had violated the infinite dignity of God. Instead of damning us eternally, we were promised a Redeemer. God called to himself a Semitic people and promised them a Messiah. They looked for the restoration of their nation. Christ would come to establish an entirely new kingdom. God himself would pay the debt we owed and could not pay. He would redeem us with his own life. Jesus had every right to curse us from the cross, instead, he would say, "Father forgive them, they know not what they do."

The absolution of Christ from the Cross, actualized in faith and the sacraments is a great consolation to us. But, there is a qualification about which we must be alerted. Are our sins not of an entirely different caliber since we are believers? Do we not know what we are doing? Lips that have offered responses at Mass and recited the Lord's Prayer, have also cursed, gossiped, and told dirty jokes and stories. Eyes that have looked upon the elevated host, literally our Lord raised high on the cross, have also been windows to shameful entertainment and temptations designed to arouse lust and covetous desires. Hands that grasp others in the sign of peace and receive our Lord have also engaged others in derogatory gestures, fighting, and unlawful pleasures. Minds that were gifted with intelligence that we might know God have neglected him for profane and idle learning. Hearts that were made for God alone have displaced him for a love of the things in our passing world. Palm Sunday and all of Holy Week attempts to strip away our hypocrisy and self-deceit. It is imperative that we center ourselves on that which most matters, our relationship with the God who has redeemed us in Jesus Christ.

III. CONCLUSION - Jesus Reaches the Altar of the Cross

The vestments are red, in honor of our Lord who would shed his blood for our redemption. Palm branches are blessed and distributed. The procession makes its way to the altar. As in every Mass, but most manifest on Passion Sunday, the celebrant fully participates in the high priesthood of Christ. He kisses the altar. Jesus has reached Calvary. He will be raised high on the cross. Jesus comes to Jerusalem to die.

Palm Sunday Aside

This anonymous story is a bit long but worthy of retelling. We should never dismiss the destructive consequences of sin. Christ would have us restored the image and likeness of God. Sin distorts this likeness.

Leonardo Da Vinci painted the Last Supper and the time allotted for its completion was seven years. The figures representing the twelve Apostles and Christ himself were painted from living persons. The life-model for the painting of the figure of Jesus was chosen first. When it was decided that Da Vinci would paint this great picture, hundreds and hundreds of young men were carefully viewed in an endeavor to find a face and personality exhibiting innocence and beauty, free from the scars and signs of dissipation caused by sin. Finally, after weeks of laborious search, a young man nineteen years of age was selected as a model for the portrayal of Christ. For six months Da Vinci worked on the production of this leading character of his famous painting.

During the next six years Da Vinci continued his labors on this sublime work of art. One by one fitting persons were chosen to represent each of the eleven Apostles; space being left for the painting of the figure representing Judas Iscariot as the final task of this masterpiece. This was the Apostle, you remember, who betrayed his Lord for thirty pieces of silver.

For weeks Da Vinci searched for a man with a hard, callous face, with a countenance marked by scar of avarice, deceit, hypocrisy, and crime; a face that would delineate a character who would betray his best friend. After many discouraging experiences in searching for the type of person required to represent Judas, word came to Da Vinci that a man whose appearance fully met his requirements had been found in a dungeon in Rome, sentenced to die for a life of crime and murder. Da Vinci made the trip to Rome at once, and this man was brought out from his imprisonment in the dungeon and led out into the light of the sun. There Da Vinci saw before him a dark, swarthy man, his long shaggy and unkempt hair sprawled over his face which betrayed a character of viciousness and complete ruin. At last the famous painter had found the person he wanted to represent the character of Judas in his painting.

By special permission from the king, this prisoner was carried to Milan where the picture was being painted; and for months he sat before Da Vinci at appointed hours each day as the gifted artist diligently continued his task of transmitting to his painting this base character in the picture representing the traitor and betrayer of our Savior.

As he finished his last stroke, he turned to the guards and said,
"I have finished. You may take the prisoner away."

As the guards were leading their prisoner away, he suddenly broke loose from their control and rushed up to Da Vinci, crying as he did so, "O, Da Vinci, look at me! Do you not know who I am?"

Da Vinci, with trained eyes for great character study, carefully scrutinized the man upon whose face he had constantly gazed for six months and replied, "No, I have never seen you in my life until you were brought before me out of the dungeon in Rome."

Then, lifting his eyes toward heaven, the prisoner said, "Oh,
God have I fallen so low?" Then turning his face to the painter he cried, "Leonardo Da Vinci! Look at me again for I am the same man you painted just seven years ago as the figure of Christ."

14th Sunday of Ordinary Time - Our Call as Prophets

July 9, 2000
14th Sunday in Ordinary Time [101B]
Ez. 2:2-5 / 2 Cor. 12:7-10 / Mark 6:1-6

INTRODUCTION - They Shall Know a Prophet

The first reading has many interesting elements. The Spirit of God moves Ezekiel; he says it "set me on my feet". In other words, the Spirit compels or moves him to action. He stands before God and must be on his way to the Israelites. God, himself, admits that they are an obstinate and hard-hearted people, but this makes no difference. Come what may, Ezekiel will be the mouthpiece of God and "they shall know that a prophet has been among them."

BODY - Our Call as Prophets

It is a wonderful image of the prophet for us who follow that other "son of man", Jesus, who is also the Son of God. God calls us in our baptism to be prophets to the world. However, do we stand up and take action and speak prophetic words? Or, do we remain at rest and hope that God will change his mind or get tired of summoning us?

How are we called as prophets today? Four thousand unborn babies die in our nation each day through abortion. Do we raise our voices in protest? Do we support the local pro-life efforts and pregnancy centers? Do we lobby our elected officials and hold them accountable? Have we considered peaceful civil disobedience and marching? This is the first and most important issue facing us today, although there are others as well. Do we stand for racial integration and social justice? Do we promote marriage by our lifestyle and counsel over promiscuous and/or disoriented behavior? Do we take the high ground in avoiding and not patronizing pornography in films, television, magazines, Internet, and books? Do we dress, act, and speak modestly? Do we use language worthy of the children of God or instead use words from the gutter that corrupts lips that should praise God? Do we respect the Church's teaching about the transmission of human life and birth control? Do we worship regularly and support our struggling churches? Do we honor our bishops, priests, and religious or do we mock and joke about the special messengers of God? Do we pray even when there seems no time or we find ourselves busy? Do we defend our Church against ridicule or do we ourselves become sources of defamation against the Rock of Christ? Do we speak the truth in love to our families or smother the message under empty human affection? Have we been our brother's keeper or have we exploited others for our won selfish purposes? If we stand up for what our faith tells us is right, then no matter whether others hear us or not, they will also know that prophets have been in their midst. If we have sometimes failed, we can follow the Pope's lead in making a "mea culpa" for the past and in becoming true signs of contradiction in the present. As the psalm response tells us, we can say: "Our eyes are fixed on the Lord, pleading for his mercy."

Like Ezekiel, Paul is called by God and, along with a thorn in the flesh against pride, is told that divine grace is sufficient for his witness. All that matters is that we are faithful. Everything else belongs to the providence of God. The true prophet will know persecution. Paul says, "Therefore I am content with weakness, with mistreatment, with distress, with persecutions and difficulties for the sake of Christ; for when I am powerless, it is then that I am strong." We have Catholics in Chinese prisons for their loyalty to the Pope. We have murdered Christians in parts of Africa and the Orient for daring to make converts. We have believers in American jails for saying rosaries outside abortion clinics. We have nurses, interns, and pharmacists who have lost their positions because of their fidelity to the Gospel of Life. We have children who have been silenced from mentioning God in prayer or listing the commandments in school. We have brothers and sisters in the military that have been passed over for promotion for speaking their mind in disagreeing with the liberal policy on active homosexuals in the ranks. We have Christian friends who have been punished for putting a bible or religious image on their workplace desk. Christians are fined or litigated against for wanting public religious displays of faith during the seasons of Christmas and Easter. Coalitions of Catholic and Protestant Christians are ridiculed as "far right" or "fascist", sometimes even by those who are supposed to be Christian. The issues are many, and yet the Christian posture should always be the same, fidelity to God in the face of the faithlessness of a civilization that has turned its back on him.

It is a shame that while programs that advertise the possible winning of a million dollars or marrying a millionaire get high ratings, religious programming has virtually disappeared from the commercial and public stations. Indeed, marriage is reduced to sex and money, that which is supposed to be a sign of the covenant between Christ and his Church. The world and the FOX channel reduce it to primetime prostitution. Where are the prophets? Where is the outcry?

CONCLUSION - Do We Recognize Jesus in Our Midst?

The Gospel has Jesus going home and speaking in the synagogue. He laments that those who think they know him really know nothing. Their lack of faith reduced his effectiveness among those to whom his heart most wanted to embrace. He healed a few and then went to the neighboring villages instead. We have prophets in our midst, too. However, sometimes we call them fools or fanatics. People who really speak and live their faith make most of us uncomfortable. They remind us about what we would prefer to forget-- our own impoverished discipleship. The great Catholic sin comes to mind, not what we have done, but what we have failed to do. Jesus is in our midst, do we recognize him.

ASIDES

Funny How (Author Unknown)

Funny how simple it is for people to trash God and then wonder why the world's going to hell.

Funny how we believe what the newspapers say, but question what the Bible says.

Scary, isn't it?

Funny how everyone wants to go to heaven provided they do not have to believe, think, say, or do anything the Bible says.

Funny how someone can say, "I believe in God" but still follow Satan (who, by the way, also "believes" in God).

Funny how you can send a thousand 'jokes' through e-mail and they spread like wildfire, but when you start sending messages regarding the Lord, people think twice about sharing.

Funny how the lewd, crude, vulgar and obscene pass freely through cyberspace, but the public discussion of Jesus is suppressed in the school and workplace.

Funny how someone can be so fired up for Christ on Sunday, but be an invisible Christian the rest of the week.

Funny how when you go to forward this message, you will not send it to many on your address list because you're not sure what they believe, or what they will think of you for sending it to them.

Funny how I can be more worried about what other people think of me than what God thinks of me.

Are you thinking?

A Prayer By George Washington (June 8th, 1783)

Almighty God, we make our earnest prayer that Thou wilt keep the United States in Thy holy protection, that Thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government, and entertain a brotherly affection and love for one another and for their fellow citizens of the United States at large. And finally, that Thou wilt most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacific temper of mind which were the characteristics of the Divine Author of our blessed religion, and without an humble imitation of whose example in these things, we can never hope to be a happy nation. Grant our supplications, we beseech thee, through Jesus Christ our Lord. Amen.

Pentecost

June 11, 2000
Pentecost [63B]
Acts 2:1-11 / 1 Cor. 12:3-7, 12-13 or Gal. 5:16-25 / John 20:19-23 or John 15:26-27; 16:12-15

INTRODUCTION - Remembering the Holy Spirit

It has been said that Christians of the West often neglect the role of the Holy Spirit in their prayer, worship, and reflection. There may be some truth to this in that the Catholic emphasis often centers upon Jesus, his mother Mary, and the saints. However, the Holy Spirit is not forgotten and is implicitly invoked every time we make the sign of the cross. The early Church discerned the power of the Holy Spirit in their midst as a personal encounter with God. When debates arose about the identity of the Holy Spirit, the Church rightly learned from the baptismal formula given her by our Lord. We are baptized "in the name of the Father and of the Son and of the Holy Spirit." A mere creature has no power to save us. Consequently, the Holy Spirit must also be God: he is the third Person of the Blessed Trinity, the one God who saves us.

BODY - The Coming of the Spirit

Our first reading gives us the scene of that first Pentecost. There are some interesting elements. First, the day "found the brethren gathered in one place". There is an unexpectancy to the movement of the Spirit who FINDS them and acts SUDDENLY. On what would be the birthday of the Church, the Spirit finds the brethren watchful and awake. The believers are gathered, no doubt for fellowship and prayer. Since Christ had already instituted the priesthood and Eucharist, they might have been celebrating the "breaking of the bread". Second, we read that "Suddenly from up in the sky there came a noise like a strong driving wind . . . ." All hear it in the house. Behind the symbolism of the wind, the Holy Spirit literally breaks from the celestial house of heaven and reverberates in the house of the Church. Third, the Holy Spirit is imaged as "tongues of fire" over the assembled. Fire gives off light. The Holy Spirit would illumine their minds and make them sharers in the Light of the World, Jesus Christ. Fire also warms the flesh, and again like Jesus, the Church would bring the healing and forgiveness of Jesus to a cold world. Fire also burns and so does the Holy Spirit in that it destroys the old way of sin and builds new with the firm foundation of Christ Jesus. Fourth, the assembled speak in many tongues, a recognition that the Gospel proclamation is meant for all peoples and nations.

The kerygma of salvation can only be understood in terms of configuration to Christ and the movement of the Holy Spirit. "And this is his commandment, that we should believe in the name of the Son Jesus Christ and love one another, just as he has commanded us. All who keep his commandments abide in him, and he in them. And by this we know that he abides in us, by the Spirit which he has given us" (1 John 3:23-24). Faith and obedience is only possible if the Holy Spirit animates us. (See also 1 John 4:13). Faith itself is a gift of the Spirit. This is the message of our second reading. "Therefore I want you to understand that no one speaking by the Spirit of God ever says 'Jesus be cursed!' and no one can say 'Jesus is Lord' except by the Holy Spirit" (1 Corinthians 12:3). See also Acts 5:29-32. The posture of the believer to the Holy Spirit is one of humble openness and acceptance.

The Gospel reading gives an essential element of the Church's mission. The disciples are afraid and hiding behind locked doors. However, like Jonah who could not run away from God or his call as a prophet, so too can the disciples not hide. The risen Lord breaks upon them and proclaims, "As the Father has sent me, so I send you." Breathing upon them, another image for the Holy Spirit, he gives them a great commission: "Receive the Holy Spirit. If you forgive men's sins, they are forgiven them; if you hold them bound, they are held bound." This legitimates the Church's ministry of forgiveness and the power given to priests to absolve sins. Never before had God given such authority to men.

What more do the Scriptures say about the Holy Spirit? As the principle of creation, we read that "the Spirit of God was moving over the face of the waters" (Genesis 1:2). A harmony existed between the Creator and creation. When mankind fell from grace, something of this Spirit was taken from us: "Then the Lord said, 'My spirit shall not abide in man for ever, for he is flesh, . . .'" (Genesis 6:3). The Holy Spirit gives both physical and supernatural life. The gulf created by sin ushered in our mortality as well as forfeiting our likeness to God in grace. God, himself, would not allow this sad separation to remain forever. The Gospel of John has Jesus explicitly speaking of the divinity of the Holy Spirit: "'God is spirit, and those who worship him must worship in spirit and truth'" (John 4:24). This truth is confirmed by Peter when speaking about the deceit of Ananias: "But Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit . . . ? You have not lied to men but to God'" (Acts 5:3,4). The Spirit maintains truth and convicts us if we stray away from the path marked by our Lord.

The Holy Spirit is God. He is the power of God that created us and keeps us in existence. The Spirit of God is absolutely dynamic and working. Otherwise, we would cease to exist. The Spirit of God is not fickle. What God has created has a purpose. God does not make mistakes. God respects our tremendous freedom in assenting to his grace or in rebelling against it. The Holy Spirit moves us to faith in the mysterious divine election. He guides human history and ensures the providence of God. He makes possible the miracles of Jesus. He makes real the forgiveness of sins. He is the force behind the resurrection, one with Christ, allowing him to rise by his own power. Showered upon the followers of Jesus at Pentecost, he gives efficacy to the sacraments of the Church and grants the assurance of truth to those appointed as sharers in Christ's priesthood. That which was lost because of our sin is restored by the intervention of God in human history. The resurrection of Jesus overcomes the stigma of death and allows us to be reborn in the likeness of God as sons and daughters to the Father.

The Holy Spirit makes faith possible and assures those in the Church established by Jesus of knowing saving truth without error. It is a truth different from that offered by the world. "If you love me, you will keep my commandments. And I will pray the Father, and he will give you another Counselor, to be with you for ever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you" (John 14:15-17). The Spirit of God is given to us both individually and as a new community fashioned by God, himself.

CONCLUSION - Invoke the Spirit of God

Just as the Holy Spirit lives in us, so too does he live in the house that is the Church, the community of faith. It has been said that the Holy Spirit is the soul of the Church. We would do well to reflect upon what the Spirit of God offers us. He gives us wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord [reverence] (Isaiah 11:2,3). Besides the seven gifts, there are also twelve traditional fruits: charity, joy, peace, patience, kindness, goodness, long-suffering, humility, fidelity, modesty, continence, and chastity (Galatians 5:22,23,24). These catechetical listings are quite worthy of mention and annotation at a time when many good Catholics need a booster shot to their Christian formation. We live in the age of the Holy Spirit. Every day we should pray the words, "Come, Holy Spirit, fill the hearts of your faithful; and kindle in them the fire of your love."

ASIDE

Ice Cream for the Soul (Author Unknown)

Last week I took my children to a restaurant. My six-year-old son asked if he could say grace. As we bowed our heads he said, "God is good. God is great. Thank you for the food, and I would even thank you more if mom gets us ice cream for dessert. And liberty and justice for all! Amen!"
Along with the laughter from the other customers nearby I heard a woman remark, "That's what's wrong with this country. Kids today don't even know how to pray. Asking God for ice cream! Why, I never!"
Hearing this, my son burst into tears and asked me, "Did I do it wrong? Is God mad at me?"
As I held him and assured him that he had done a terrific job and God was certainly not mad at him, an elderly gentleman approached the table. He winked at my son and said, "I happen to know that God thought that was a great prayer." "Really?" my son asked.
"Cross my heart." Then in a theatrical whisper he added (indicating the woman whose remark had started this whole thing), "Too bad she never asks God for ice cream. A little ice cream is good for the soul sometimes."
Naturally, I bought my kid's ice cream at the end of the meal. My son stared at his for a moment and then did something I will remember the rest of my life. He picked up his sundae and without a word, walked over and placed it in front of the woman. With a big smile he told her, "Here, this is for you. Ice cream is good for the soul sometimes and my soul is good already."

Christ the King

November 25, 2001
Christ the King
[C162] 2 Samuel 5:1-3 / Colossians 1:12-20 / Luke 23:35-43

INTRODUCTION - What Does a King Mean to Us?

What does this feast mean to modern men and women? Contemporary civilization has largely rid itself of kings. It is true that the English and a few other nations maintain royalty, but the world democracies have reduced them to cosmetic and ceremonial roles. They are the subject of gossip and romantic fascination, not the masters of lives or the sources of true power. Americans fought a revolution, precisely to shed any allegiance to a king. Our corporate psyche has an inherent distrust in positing too much authority and power in any individual man or woman. We would rather reward ingenuity and ability with a leadership role than to grant it blindly because of an accident of birth and so-called noble blood. Checks and balances are incorporated into the system of government to insure that no individual becomes too strong. Indeed, the powers of the executive branch are constantly debated because of concerns that the presidency may become too independent and/or that its war powers are too great a responsibility for one man. Having said this, we acknowledge the strength of the individual and have a preoccupation with the so-called self-made man and the hero. Our politicians are often successful lawyers, businessmen, and veterans, even professional football players and wrestlers. We are also a people in love with the realization of a myth that the poorest person, subject to tremendous difficulties, can rise to prominence and even to the greatest office in this land of opportunity.

BODY - From David to Christ

The first reading presents us with the ultimate hero, David. The tragic power struggle with Saul is over. He was the great warrior who had saved Israel from her enemies. The elders anoint him as the king of Israel. It will be from his line that the Messiah will come. Generations to come will acclaim him as the model of a great king. Nevertheless, he made terrible mistakes and committed horrendous sins. He would take to himself the wife of one of his generals and then insure that the poor man would be killed in battle. When confronted with his sin and facing the judgment of God, he repents in sackcloth and ashes. The entire land does penance. David is acclaimed as the king who is willing to bend the knee to the true God and acclaim his faults.

It may be useful to the Christian that so many earthly kings have been relegated to history; while there were saints among them, they were more often the worse of sinners. The image of Christ the King often had little in common with their abuse of power and their political intrigue. A British king took much of the English world out of the true Church. Many among the German nobility and princes divided the Church between Luther and Rome. When the King of Savoy sought the unification of the Italian peninsula, he confiscated the Papal States from the Church. Kings and emperors often had to validate bishop candidates. There are countless other examples that might be given. While it was traditionally argued that the ideal situation was a union of the Church and State, it must be acknowledged that the Church has thrived in the United States with its constitutional separation of the two entities. Of course, while no national church was recognized, we still maintained a real religiosity as "one nation under God." Meanwhile, largely Catholic nations have often been the sources of the most severe persecution of the Church. This has usually occurred after bad governments, albeit somewhat sympathetic to the Church, have been overturned in elections or revolution. Mexico enforced abusive anti-clerical laws for many years. The French revolution secularized a nation with an accompanying bloodlust that cost thousands of priests and religious their lives.
The second reading sounds like a creed. The divinity of Christ is proclaimed. Jesus is the kingdom. Since Jesus is also "head of the body, the church," then by extension something of the kingdom is breaking into the world through the Church. His is a kingdom of light. Jesus is the Light of the World. He has "rescued us from the power of darkness." We owe Christ everything. He redeems us and forgives our sins. The attributes of Christ's kingship are narrated. He is the revelation of the Father, making visible that, which is invisible. Everything was created through him, the divine plan of creation. He is at the source of all that exists, "whether thrones or dominations, principalities or powers." While his kingdom is not of this world, all earthly kings receive their authority from him. While used to defend the divine right of kings, it is also applied to modern democracies like ours. We even say as much on our money: "In God we trust." The Christian sees this truth fully residing in Jesus Christ. Reconciliation is made possible through the blood of his cross. No one else can save us. His is the name that saves.

If the kingship of Christ is just window dressing with pretty crowned statues and empty words of praise, then we are wasting our time. Jesus does not want our flattery; he desires our humble submission. This feast reminds us that ours is a jealous God. We may be both citizens of a nation and subjects of a kingdom, but the claim of Christ must come first in our lives. When Jesus was asked as to whether it was legitimate to pay a tax, he asked for a coin. He asked, whose head is on it? The answer came back, Caesar. Jesus answered, then give to Caesar what is Caesar's, but give to God what is God's. This response is often misinterpreted. His answer was really no answer, but a way to get around the trap that was being made for him. If he said not to pay the tax, he could immediately be arrested as an enemy of Rome. If he said, pay it, than those who looked to him as the Messiah might reject him as a crony of the occupying government. If we think about his response, the believer becomes alert to the fact that everything belongs to God. All that we have and everything that we are is a divine gift. This puts to shame the many politicians, and dare we say voters, who claim they can be Christian while advocating as public policy the murder of the unborn and the expansion of moral depravity. The suggestion that one can personally support the Gospel of Life while civilly aligning oneself with the constituents for the Culture of Death is a lie that strips one of genuine Christian discipleship. We either belong to the kingdom of God or we do not. The kingdom is in constant tension with the world and challenges business as usual.

Who is the master of our lives? The Lord, himself, says that we cannot serve two masters. Those who have sought to do so either compromise the demands of Christ or they ignore them completely. Dissenters against the truths of Scripture and the living Church often develop a rebellious spirit to authority. They purport to love Jesus but discount as historically conditioned or misconstrued anything he has to say that challenges them. Like any nation, the kingdom has its own laws. These laws run against the grain or what might be caricaturized as "normal thinking". Only men are chosen as apostles and later as bishops and priests. This is rejected as patriarchal and opposed to equal rights for women. Jesus says that we must eat his body and drink his blood if we want a share in him and in his life. This is rejected as the peculiar cannibalistic thinking of the Roman Church. Jesus tells the woman caught in adultery that she is forgiven, but warns her to avoid this sin in the future. He also challenges the fornication of the Samaritan woman. This is rejected as the antiquated morality of right-wing extremists. Jesus says, if someone strikes you, turn and offer the other cheek. The world responds with petty wars. Three thousand people are killed every day by small arms fire alone. Jesus says, give without expecting repayment. The richer nations of the world retain a crushing debt against the poorer nations. A deaf ear has been given the Pope's plea for debt forgiveness that would restore hope to the Third World and set the new millenium apart from past history. Jesus says, love your enemies; forgive those who do you injury. The world executes them. The Chinese even resort to massive orchestrations of public rebuke and shaming prior to killing those ruled as criminals, especially those from the political opposition. From April to June this year, they executed 1,751 people; that is 30 more than all the rest of the world over the past three years. Nevertheless, they are rewarded with "most favored nation" trade status and courted by world businesses. How can the demarcation between the world and the kingdom be any clearer?

Why are we afraid to speak out? Why are we so willing to accept excuses for the state of the world and our part in it? The prophets of the kingdom seem few in number and their message ignored. There are enough baptized believers in the world to change things if they wanted to do so. The trouble is that we have become complacent with the way things are. The trouble around the world seems remote from our own lives. As for the society we live in, there is an unconverted part of us that secretly relishes in the new materialism and hedonism. Spiritually we have one foot in the kingdom and the rest is still in the world. Are we entering Christ's kingdom or stepping out? Are we being converted or is our faith being corrupted?

Our Gospel from Luke gives us the scene at the cross. Jesus is mocked. They are upset because he was not the kind of Messiah they wanted. He has let them down. The Romans mock him also, although they never placed faith in him initially. All they know is the sword and blood. This is what translates as power to them. The Jews are a beaten people. Perhaps some of their mockery was for the Jews who rebuked Jesus? They were all fools, as far as they were concerned, a beaten people. Pilate's inscription rests above our Lord's head: "This is the King of the Jews." While one criminal blasphemed against him, the other thief crucified with Jesus acknowledges his guilt and then professes his faith by asking Jesus to remember him in his kingdom. Although it is the darkest hour of the Gospel, Jesus comforts the good thief with the most wonderful words ever spoken to another: "I assure you: this day you will be with me in paradise." What a strange king Jesus is. He gathers coarse fishermen and traitorous tax collectors to himself; he speaks with women of poor reputation and touches the unclean and leper. Now, at the cross, he tells an insurrectionist and true criminal that he should be with him in heaven, the capital of Christ's kingdom. Even the devil with his vast but dark spiritual intelligence could not figure him out. He tempted Jesus with all that the world had to offer; but, to no avail. The cross should have been the devil's shinning hour; however, even this will be turned into a parable, placing worldly wisdom on its head. A sign of defeat will be translated for all time as the symbol of victory. That, which previously ushered only death, will merit us a share in eternal life. Yes, what a peculiar king we have in Jesus; and yet how thankful we are for his infinite mercy.

All the parables speak about a kingdom that the world still does not understand. We are unwilling to sell everything for the treasure hidden in a field or the pearl of great price. We are unwilling to abandon a flock of concerns, to search out the one lamb who is lost and afraid. The treasure beyond measure is Jesus. We are called to serve him in heart-felt imitation. The kingdom of God has only two laws and yet they impact upon everything: love of God and love of neighbor. When will we learn?

CONCLUSION - A Royal Household

Christ invites us into his kingdom, not merely as subjects, but as members of the royal household. There are no strangers in heaven. All who belong to Jesus are his brothers and sisters, adopted sons and daughters to the Father and children of Mary. I am reminded of a family who lost their son in the Second World War. At the end of the war with Germany, they hosted a young German soldier recently released from the prison camp. He had been captured on the very battlefield where their son was killed. It was even possible that he had been the one who took their son's life. They had every right to rant and rave. However, instead of hating the young man they showed him the hospitality of a loving family. They shared their faith with him and he attended church services with them. When they discovered that he had no family back in Germany, they invited him to stay with them. While they would never forget the son they lost, they could say, in a genuine way, that their son was lost and has been found, dead but now come to life again. We murdered Jesus on the cross by our sins. However, instead of condemning us, we are given a share in eternal life in his kingdom.

ASIDE

Pearly Gates Joke (author unknown)

God greets Mother Teresa at the Pearly Gates. "Art thou hungry, Mother Teresa?" asks God.

"I could eat," Mother Teresa replies.

So God opens a can of tuna and reaches for a chunk of rye bread, and they share it.

While eating this humble meal, Mother Teresa looks down into Hell and sees the inhabitants devouring huge steaks, lobsters, pheasants, pastries and fine wines. Curious, but deeply trusting, Mother Teresa remains quiet.

The next day God again invites Mother Teresa to join him for a meal. Again, it is tuna and rye bread. Once again looking down, Mother Teresa can see the denizens of Hell enjoying caviar, champagne, lamb, truffles and chocolates. Still Mother Teresa says nothing.

The following day, mealtime arrives, and another can of tuna is opened.

Mother Teresa can contain herself no longer. Meekly, she says: "God, I am grateful to be in heaven with you as a reward for the pious, obedient life I led. But here in Heaven all I get to eat is tuna and a piece of rye bread and in the Other Place they eat like emperors and kings! Forgive me, O God, but I just don't understand..."

God sighs. "Let's be honest, Mother Teresa," God says. "For just two people, does it pay to cook?"

30th Sunday of Ordinary Time - Faithful High Priest

THE 30TH SUNDAY OF THE YEAR
October 29, 2000
Jer 31:7-9; Ps 126:1-6; Heb 5:1-6; Mk 10:46-52

I. INTRODUCTION - An End to Exile

Today's first reading finds the prophet Jeremiah sitting amidst the ruins of Jerusalem. He had opposed the return of idolatry with his whole being, but it was to no avail. Dismissing his warnings, the false prophet Hananiah got the upper hand with Zedekiah against Babylon. Judah would subsequently be conquered. The chosen people are sent into exile. Our reading today is introductory to Jeremiah's great oracle of the New Covenant. When they trusted to their own might and made offerings to false God's, they have lost everything. Jeremiah speaks a word of hope. If they return to fidelity with God, then God's mighty arm will save them. Illustrating just how incredible the return to their homeland shall be, he speaks these words for God: "I will gather them from the ends of the world, with the blind and the lame in their midst, The mothers and those with child; they shall return as an immense throng." The most vulnerable among them will be among the returning exiles. No new army will accomplish it. Compared to the will and power of God none of the factors against them will matter. Sure enough, after that generation had passed away and his own people murdered Jeremiah, Babylon would not only let them return but function as a benefactor in the reconstruction of Jerusalem and the Temple. However, they would not be a great independent nation again, at least not until the establishment of the modern state of Israel.

Christianity interprets the restitution as coming to completion in Jesus. The long exile, not to the Babylonians, but to death and sin was coming to an end. The devil was losing his grasp upon us. The Messiah comes to give us a share in eternal life and to repair the primordial rift with God. A new nation is established-- a new People of God are chosen from among Jews and Gentiles-- the Church.

II. BODY - Our Faithful High Priest

Jesus is our High Priest. Unlike the Jewish priests, he was not given his role by human authority and neither did he have any personal sin for which he needed to make an offering. Jesus took upon himself the punishment that was rightfully ours. Certainly his death on the cross brings immediately to mind the great offense of our sins. We did not deserve such a Savior who would make himself priest and saving victim. Looking upon the cross should serve as a remedy for our pride and lust, unless we have desensitized ourselves to human suffering. Jesus repairs the damage inflicted by Adam and Eve. His death will render satisfaction for all the sins of their children.

The question is asked, if Jesus died for all, why do we still experience suffering and death? Why are we still punished for original and personal sin? The reason is simple. Christ has won the victory and yet in time we must become receptive of the fruits of his self-offering. It is still possible to reject the saving work of Christ. The providence of God determines who will accept the merits of Christ's passion. As a people of faith we cry out for the blood of Christ to wash us and to make us new. Such is human freedom that we must will to be saved. We need to cooperate with Christ in breaking the bonds of our enslavement. If we fail to make use of his grace to do so, the fault is ours.

Jesus could surrender himself as a sin-offering because he had been made man; he had the authority to efface our sins because he was almighty God. A wrong against an infinite being could only find reparation from one of equal dignity. While God could have magnanimously forgiven us; he opted to fulfill the demands of divine justice. It is for this reason that in Jesus, both mercy and justice meet.

Christ suffered in his humanity while he divinity gave infinite value to his passion. This is at the heart of Christ's identity as the God-Man. Jesus bought us back from the devil, literally redeemed us. Christ's cross merits all necessary graces. Just as the blood of a paschal lamb delivered the Hebrews from death; Jesus is the new Lamb of God who takes away the sins of the world and gives us a share in eternal life.

Jesus truly died. He was not play acting as some contend. His soul separated from his body, although his divinity remained with both. The soul of Jesus descended to the dead, the limbo of the fathers or righteous dead of the Old Testament. As the one high priest, he does this to lead the righteous into paradise. His death had unbarred the gates of heaven and now they were free to go to their just reward. Meanwhile, Christ's body was taken down from the cross and placed into a borrowed tomb. We know what happens next. Jesus rises body and soul from the grave.

Jesus continues to be our one high priest and mediator to the Father. All Catholic priests participate in this one priesthood, acting at the altar in the person of Christ, head of the Church. His sacrifice is re-presented upon our altars and his grace is infused into men's souls. Jesus is present to us, albeit invisibly, and he sits at the right hand of the Father as our eternal advocate.

Jesus has made peace to God on our behalf. This reconciliation is sealed in his blood. He has redeemed us and his pleads our cause. His one sacrifice brought with it all the sacrifices of the old law and alone appeased the throne of heaven, the almighty Father. This restoration of the primal unity between God and man will be completed at the end of the world.

III. CONCLUSION - Mercy & Justice Meet in Jesus

Just as Jeremiah images the blind and lame as among the throng returning from exile, Jesus pays particular attention to the crippled and blind. The Gospel scene is very touching and very telling. Bartimaeus is a blind beggar who has heard about the miraculous deeds of Jesus. Now that Jesus is nearby, he calls out to him. People literally scold him to keep quiet. He shouts all the louder. The crowd did not want to hear him. Maybe they were even ashamed of his presence? Nevertheless, while their ears and probably their hearts are closed to the beggar, Jesus hears his cry. Note what Bartimaeus says, "Son of David, have pity on me!" He is acknowledging that Jesus is a descendant of David and from his royal line is to come the Messiah and Savior of Israel. The beggar cries for mercy, but attached to his plea is a profession of faith in our Lord. When Jesus calls him over. The sentiment of the throng seems to change. There is a total about-face. "You have nothing whatever to fear from him! Get up! He is calling you!" There is a two-fold action. This remains an element of discipleship. We cry out for mercy and God hears our prayer. We seek God and he seeks us out. Note what Bartimaeus does. He throws aside his cloak, jumps up, and comes to Jesus. As a blind beggar he probably had little else besides his one cloak. No doubt he slept and sat upon it, lest it be blown away or stolen. Instead of grasping it tightly around him while walking to Jesus, he throws it aside. He no longer needs his literal security blanket. He will be able to find it afterwards because he believes that he shall soon see. He wastes no time and jumps up. Such should be our disposition when God calls us. When he reaches Jesus our Lord does something a bit peculiar, no doubt for the crowd. He asks, "What do you want me to do for you?" We might ask, is it not obvious? The beggar responds, "I want to see." What else might he ask? Was Jesus hoping for another answer? In any case, the gift of sight is given him. No more mention is made of the cloak. The beggar's old life has been swept away. He sees, not only with physical eyes, but eyes of faith. Jesus tells him, "Be on your way! Your faith has healed you." Here is where we get a hint as to what Jesus wanted to hear from the beggar. His eyes open, Bartimaeus follows him up the road. He becomes one of the many followers or disciples of Jesus. Can you imagine what laughter would have resulted had he answered Jesus' question, "I want to be your disciple." Nevertheless, the result here is the same. Tradition suggests that many of those given restored sight and made able to walk would later be blinded and crippled again in the persecution of the Christian saints. Their little faith that brought healing would blossom into a great faith meriting a share in Christ's eternal life.

ASIDES

Good Thoughts (Anonymous)

1. Man looks at outward appearance but the Lord looks within.

2. The choice you make today will usually affect tomorrow.

3. Take time to laugh for it is the music of the soul.

4. If anyone speaks badly of you, live so no one can believe it.

5. Patience is the ability to idle your motor when you feel like stripping your gears.

6. Love is strengthened by working through conflicts together.

7. The best thing parents can do for their children is to love each other.

8. Harsh words break no bones but they do break hearts.

9. To get out of a difficulty, one usually must go through it.

10. We take for granted the things that we should be giving thanks for.

11. Love is the only thing that can be divided without being diminished.

12. Happiness is enhanced by others but does not depend upon others.

13. You are richer today if you have laughed, given or forgiven.

14. For every minute you are angry with someone, you lose 60 seconds of happiness that you can never get back.

15. Do what you can, for who you can, with what you have, and where you are.

16. The best gifts to give:

To your friend ---------------loyalty;
To your enemy--------------forgiveness;
To your boss ----------------service;
To a child ----------------------a good example;
To your parents -------------gratitude and devotion;
To your mate -----------------love and faithfulness;
To all men and women-----charity
To your God - ----------------your life.

26th Sunday of Ordinary Time - Catching the Spirit

THE 26TH SUNDAY OF THE YEAR
October 1, 2000
Nm 11:25-29; Ps 19:8,10,12-14; Jas 5:1-6; Mk 9:39-43,45,47-48

I. INTRODUCTION - Catching the Spirit

The Spirit of God descends upon Moses, and then as if contagious, upon the elders gathered in the tent, and even upon two who were not assembled with them. When some want to stop the two from prophesying, Moses cries that he would have them be a nation of prophets. This is precisely what Jesus seeks to make a reality. We are anointed in baptism as prophets of the Good News. The essential mission of the Church, in all her members, is to be a prophetic voice of Christ's kingdom.

This prophetic role is utterly dependent upon the action of God. It is his word, and not our own, that moves the Christian disciple. Prophesy or the proclamation of the Gospel in our words and actions, is an expression of divine favor or grace. God gives his servants that which is necessary for the acquisition of our ultimate end, union with him. Toward this end, he infuses habits and/or virtues that assist us in the earthly pilgrimage. The Holy Spirit lives in us as in a temple, illumining our steps. We understand the significance of the Spirit's presence as a participation in the divine nature. God extends something of himself. The one who is ALL HOLY sanctifies us. The one who is UTTERLY IMMACULATE washes us clean and grants us purity. The one who is ALMIGHTY makes the weakest of us into a soldier for Christ, a champion of faith. The genuine prophet most surrenders himself into the loving hands of God. It is for this reason that Jesus seems to glorify poverty and the central role of charity. The widow's mite is the secret to sanctity and to true prophecy. Everything we have is a gift. All must be surrendered, either to others in their need or by the strong hand of death and judgment. Jesus would have us opt for the former.

Nothing is ours. Like a burner on the stove, while the electricity courses through it, the ring radiates a red glow of heat. However, turn off the electricity, it quickly grows cold and dark again. Without the divine energy of the Spirit, we also grow cold and dark. Grace is like the electricity or a burning fire. It changes us and sets us aflame, but we are not consumed. We may put on Christ, but men and women we remain. Sometimes, as in our first reading, we can be surprised by whom God chooses to move by his dynamic Spirit.

II. BODY - The Spirit & Prophets

In terms of our relationship to the Holy Spirit, we all play the feminine role. Not taking the analogy too far, as a daughter to God's Spirit and as a bride to Christ, we are refashioned. The prophet rejoices in the wedding gown given by the Spirit as Isaiah did in days of old: "I rejoice heartily in the Lord, in my God is the joy of my soul; For he has clothed me with a robe of salvation, and wrapped me in a mantle of justice. Like a bridegroom adorned with a diadem, like a bride bedecked with her jewels" (Isaiah 61:10). The gifts of the Holy Spirit adorn the soul. We are made pleasing to God and given fortification. We do not need Samson's hair for strength, but the virtues that accompany the Spirit. God is our armor. Further, the actions-- even mundane ones-- of just men and women, bring merit, so long as sin is avoided. Christ's whole life was a saving work. If Christ thoroughly lives in us then everything we do, not just virtuous acts, become saving moments. Eating, drinking, sleeping, even taking care of the necessities of nature are viewed in the context of our Lord and merit favor. All is grace.

All Christian prophets are adoptive children of God. Their names appear in the book of life and they are offered a share in eternal life. They proclaim the truth, not merely that others might be saved, but that they themselves might merit salvation.

The grace of God can bestow understanding just as the Spirit acted upon the elders and Moses. As Catholics such an illumination takes into consideration the public manner of revelation and lawful authority. The Holy Spirit inspires Scripture, making it truly the Word of God. As a guarantee of the authentic and accurate interpretation of revelation, this same Spirit guides of chief teachers of faith, the bishops in union with the Pope. It is in this context that the Spirit of God instructs us and makes us missionaries of the Gospel.

Except for Confirmations and the feast of Pentecost, we often neglect to speak about the Holy Spirit. It is an image hard for our minds to grasp. Certainly we are well accustomed to the theme of God as Father from the witness of our families. The figure of Christ on the Cross gives meat to our appreciation of the Son of God. But we struggle in appreciating the role of the Holy Spirit. People can relate easily to a notion of God as their heavenly Father and to Jesus as our elder Brother in faith who surrenders his life for us. But, look at the images of the Spirit. We use fire for light and warmth, but it is regarded as a thing. The dove, while beautiful and free in flight, is still just an animal. Wind might be felt against one's face, but few of us would talk to it. The Holy Spirit is signified by non-personal elements, and yet, he is the Third Person of the Blessed Trinity and a fundamental catalyst and source of our life, faith, and sanctification. It is true that since the Trinity is a single God, devotion and worship rendered to any one applies to all three. But this does not resolve the struggle in our psychology to embrace the Spirit. It is no wonder that the charismatic movement in the Church exhibits so many elements that speak of mystery: the tongues, prophecy, interpretation, faith healing, etc. However, ecstatic external expressions of being moved by the Spirit need not be present.

The men of ancient Israel felt a need to surrender themselves to the divine movement. Their chanting, dancing, and prophesying uncover that need. Such actions were in harmony with the times and culture, paralleling the manifestations among the pagans. The one difference was not the external actions but the substance behind them: the true God had shown his face and will to Israel. The truth has prevailed in Israel and the Church while the so-called prophetic messages to others around them has disappeared. If it was not from God, it could not last. Within the family of God, the distinction between a good and a false prophet is noted in today's responsorial: "The law of the Lord is perfect, refreshing the soul; The decree of the Lord is trustworthy, giving wisdom to the simple." Such delineation is still valid today. Any voice that claims a divine mandate and yet violates the commandments is that of a false prophet.

We must be discerning so that we will not seek to silence the voice of God's prophets and that we will not be lead astray by false messengers. What are the false prophets saying today? We know all too well. "We love each other, how could something so wonderful be sinful? If we don't live with each other, how can we know if we are sexually compatible or not? The Church is living in the dark ages, we have to use the pill! We can't have this baby now, we have school and our careers to consider. Is it not better to get rid of it then to adopt it out to strangers? I am sure that if grandma were in her right mind she would tell us to pull the plug. Jim and Jack are sweet guys, why should they be punished for how God made them-- especially since they use condoms? Everyone steals office supplies from work, it is expected. That was a great movie, even though they did take God's name in vain a dozen times. These sexy dresses (what there is of them) will sure get Tom's motor running. It doesn't matter if you go to a Protestant or Catholic Church-- it's the same thing-- what matters is going. I'm not a bad person for sometimes missing Mass, it isn't like I murdered someone. I only read Playboy for the articles. I wish the city would stop those beggars from annoying hardworking people like me. It would probably be best if their kind were sterilized. This is good stuff, take it, everyone's doing it."

It is in the sea of lies that the true prophet raises his voice as a living sign of contradiction. He tells us to follow the commandments and the moral laws of the Church. He tells us to defend the dignity of all human life and the values that most respect human personhood and the family. He also tells us not to compromise the honor that is due to God alone. The true prophet encounters resistance, mockery, and sometimes even martyrdom. The second reading acknowledges this eventuality: "The shouts of the harvesters have reached the ears of the Lord of hosts. You live in wanton luxury on the earth; you fattened yourselves for the day of slaughter. You condemned, even killed, the just man; he does not resist you."

III. CONCLUSION - Not Against Us, With Us

Similar to the first reading, the new elders or disciples seem to resent that a stranger might use Jesus' name to expel demons. Our Lord says, "Do not try to stop him. No man performs a miracle using my name can speak ill of me. Anyone who is not against us is with us." The power of God works where it wills. Jesus then makes a quick warning against false prophets, stipulating that any who would led simple believers astray would best be cast into the sea-- literally, better off dead. Jesus is not creating a death penalty for heresy; rather, he is remarking that rendering false teaching puts one under severe judgment from God.

Noting that sin often invalidates the life of virtue and clouds our witness, Jesus utilizes Hebraic hyperbole (exaggeration) in saying if your hand causes you to sin-- or your foot-- or your eye-- cut it off or pluck it out. Short of actually maiming ourselves, our Lord is telling us to avoid sin at all costs. If we are to be nation of prophets, we must repent of sin, believe in the Gospel, and proclaim it to others.

ASIDES

Good Thoughts (Anonymous)

1. Anger is a condition in which the tongue works faster than the mind.

2. You can't change the past, but you can ruin the present by worrying over the future.

3. Love . . . and you shall be loved.

4. God always gives His best to those who leave the choice with Him.

5. All people smile in the same language.

6. A hug is a great gift where one size fits all. It can be given for any occasion and it's easy to exchange.

7. Everyone needs to be loved . . . especially when they do not deserve it.

8. The real measure of a man's wealth is what he has invested in eternity.

9. Laughter is God's sunshine.

10. Everything has beauty but not everyone sees it.

11. It's important for parents to live the same things they teach.

12. Thank God for what you have, Trust God for what you need.

13. If you fill your heart with regrets of yesterday and the worries of tomorrow, you have no today to be thankful for.

14. Happy memories never wears out . . . relive them as often as you want.

15. Home is the place where we grumble the most, but are often treated the best.