The Evidence of Repentance - 2nd Sunday of Advent Year A

There was a woman driving along and she finds herself in a traffic jam. Impatient, she begins to honk her horn loudly, then she opens her window and begins to yell and cuss. A police officer happens by the scene and proceeds to arrest her. Indignant, the woman asks, "Officer, why are you arresting me? I've committed no crime." The officer replied, "Ma'am, I have reason to suspect this car is stolen. One the back it has a fish symbol, indicating the owner is Christian. Based on what I saw I can't believe you're the owner of this car."

This story highlights the point John the Baptist was trying to make to the Pharisees and Sadducees who were coming to him to be baptized. John's baptism was a baptism of repentance, and repentance should be evidenced by a change in behavior and lifestyle. For this reason, he urges them to produce good fruits as evidence of the life of repentance. In other words, if we are truly repentant, we should be living differently than we did previously. The problem with those coming to see John was that they were more interested in the external ritual than what the ritual signified. Ritual alone is not sufficient to produce repentance; a complete change of life is required.

In what, then, does repentance consist? The first reading from the prophet Isaiah is the prophetic announcement of the coming Messiah, the one who would liberate Israel from oppression and free all the people from sin. Throughout the history of Israel the people always had the law of God before them; they knew how they were supposed to live their lives. Yet, the people continued to fall away from God by committing idolatry and acting unjustly toward the poor and lowly. Prophets would come to preach repentance, butto no avail, and thus an external punishment would follow, leading the people to return to God.

Both Isaiah and John fulfull the traditional role of the prophet, and yet the Messiah to come would be greater than the prophets. Why? The Messiah would not only speak of how to live - he would show us how to live by his very deeds. What is more, the judgment of the Messiah would bring complete justice, for as Isaiah and the responsorial psalm point out, he will rescue and save the poor from the ruthless of the earth. Repentance, then, is all about living our lives differently so that the poor are treated with justice.

Many preachers like to take these scripture passages and interpret them symbolically. They will say that the poor are really sinners and that repentance is about not living a life of sin. While this interpretation is no doubt true, the literal sense of the scriptures is the most basic and fundamental sense upon which all other interpretations are based. If we overlook the most obvious meaning, then we neglect the word of God entirely. The ministry of Jesus was all about care and compassion for the poor - the literal poor as well as the spiritual poor. A few weeks ago we read the Gospel passage about Zacchaeus, a man small in stature who wanted to see Jesus. Zacchaeus saw Jesus and came to repentance, and in his story we see authentic repentance: he lived his life differently. He began to care for the poor, dispossessing himself of his goods so that others may live.

Throughout the Gospels we see these examples of authentic repentance, and we find Jesus praising those who live their lives differently - the evidence of repentance John was seeking but did not find among the Pharisees and Sadducees. These religious leaders took part in their ritual, but they did not live their lives differently: they were still exploiting the poor and neglecting the needs of the vulnerable. They continued to live in their palaces and donate a mere pittance to the needs of the poor.

As we continue to await the coming of Jesus during this time of Advent, may our repentance be genuine, and may we live our lives in a way that shows evidence for our repentance. We pray the words of the opening prayer for God's help along the way: "Let us pray in Advent time for the coming Savior to teach us wisdom. Father in heaven, the day draws near when the glory of your Son will make radiant the night of the waiting world. May the lure of greed not impede us from the joy which moves the hearts of those who seek him. May the darkness not blind us to the vision of wisdom which fills the minds of those who find him. We ask this in the name of Jesus the Lord. Amen."

Reflections on Turkey Part II

I had intended on addressing this issue in a later post, but an experience today caused me to raise the issue now. Today I visited my son's first grade class to give them a short presentation about Turkey. I showed them some pictures, as well as some items I brought back from Turkey: some Turkish coins, some marble, a stone from a 4,500 year old wall, a sea shell, and a leather sombrero. The kids loved the pictures and the items and they asked a lot of questions. One question in particular took me aback: "Mr. Huntz, were people in Turkey trying to kill you?"

I politely answered no, and explained how friendly the people of Turkey were, but I thought for a long time about that question and what might have prompted it from a seven year old child. As the day progressed, however, I was drawn to a conversation we pilgrims had at the last night of our pilgrimage. Fr. Davis asked us to think about what we learned and loved about Turkey. Ron Jenko, a pilgrim from Jacksonville, FL, made the observation that he had a particular view or bias about Muslims that was completely shattered by the pilgrimage experience. The Muslim people of Turkey were very friendly, and freedom of religion was quite evident in the country, as evidenced by our ability to visit churches and attend Mass daily.

We also had the opportunity to talk with priests, sisters, and lay Catholics about their experience of living in Turkey as a minority. In every instance we heard about the collaboration between the Catholic community, the Jewish community, and the majority Muslim community on works of charity and interfaith dialogue. We heard about the fact that the Catholic community is growing because it is the only religious institution that uses modern Turkish in the liturgy as opposed to Arabic and other ancient languages no longer spoken by most people. The churches in Turkey were well attended, and one of the shrines we visited, Mary's House in Ephesus, is a place where Muslims, Jews, and Christians come to pray and make pilgrimage. In fact we saw that very dynamic the day we visited.

In the United States we've been condition to view Islam with suspicion and disdain by our media and certain political and religious leaders. That conditioning no doubt led this young boy to ask the question he did, and he can't be faulted for that. However, we can and should question the news sources we receive in our country, sources that have just as much bias as those of other nations we would apply the same label of bias towards.

The experience of waking up each morning to the Muslim call to prayer was refreshing, and it was equally powerful to hear that prayer call throughout the day. We might well reflect on our own culture and commitmet to prayer individually and collectively. We might also reflect on what contributes to radical fundamentalism around the world. Western materialism, pornography, abortion, and permissiveness are repugnant to any person of faith, particularly in nations where such things are only now being introduced. Perhaps the presence of such things is more an indictment on the state of Christianity in the West than it is an indictment of the Muslim world that reacts strongly against such things. This is not to condone fundamentalism and violence as those are inappropriate responses, but equally inappropriate is our indifference to such things in our own country.

This visit to Turkey taught us a lot about the faith of other peoples, and it caused us to reflect on our own faith as well.

Reflections on Turkey - Part 1

Note: On November 2nd, 32 pilgrims from various parts of the United States embarked on a 15 day pilgrimage to Turkey in order to visit the sites of the New Testament and early Christianity. The following is the first installment of my reflections on the trip.

Turkey is the modern day nation that was formerly known at Asia Minor in the ancient world. The earliest settlers of the area were the Hittites, a group of people mentioned several times in the Old Testament who were expert ceramic and pottery makers. We had the opportunity to see the remains of their civilization and see people today still making pottery in the same way. As time went by the Greeks came to dominate the region after the invasions of Alexander the Great, at which time the area developed a Greek name - Anatolia. It was during this time that many of the great cities of the area were founded: Antioch, Smyrna, Byzantium, and many others. Many of these cities were founded on already existing settlements, as we saw in many of the archaeological digs we visited. For example, the city of Troy, the site of the famous war romanticized by Homer's two epic poems the Iliad and the Odyssey, had nine different city layers that have been discovered.

Eventually the Romans came to dominate the region as they conquered the entire Mediterranean region, and it was their legacy that still remains throughout modern day Turkey. We saw well preserved amphitheatres, baths, an ancient cistern, roads, and the remains of shops, temples, agoras, gymnasia, and other important buildings. The genius of Roman architects still astounds us today.

It was during the time of Roman occupation that Christianity came to birth in the region. In Antioch, Christians were first given their name, and the city boasts of St. Peter's founding of their Christian heritage, as well as the site of St. Ignatius of Antioch's ministry and the great church father St. John Chrysostom. In Antioch we saw the cave church of St. Peter, and we had Mass at the church of St. Ignatius, the site of the present day Catholic community in Antioch. While there we met three men from Austria who were themselves on a pilgrimage: they were walking from Austria to Bethlehem, hoping to arrive on Christmas. Their witness was a powerful affirmation of faith for us.

Many ancient sites of the Christian church still exist: the remains of the basilica of St. John in Ephesus, the cave churches and monasteries in Cappadocia, the Hagia Sophia Church and council building where the two councils of Nicaea were held, and the great Hagia Sophia basilica in Istanbul. These sites came into existence when Christianity was legalized by the Roman empire and then nurtured during the Byzantine empire. With the coming of the Crusades and the loss of the area to the Ottoman Empire in the 15th Century, the Christian community became smaller, yet continues to exist even to this day in present day Turkey. Islam brought with it many developments to the region: magnificent mosques, palaces of the sultans, and an array of academic centers. Many of these sites remain as well.

My intent in this post was to provide a general overview of our trip, its scope and breadth. In subsequent posts I will provide some of my own learnings and reflections on what we experienced. Enjoy the pictures along the way! These four pictures are as follows from left to right: the Hagia Sophia Church in ancient Nicaea, a Roman Council chamber in Ephesus, the cave church of St. Peter in Antioch, and our pilgrim community celebrating Mass in a cave church in Cappadocia.

The Rule of Justice - 33rd Sunday in Ordinary Time Year C

When I was in middle school I played on our Catholic school baseball team. It happened one Saturday that we were scheduled to play a game at 11am against my cousin's team, but it had rained for a few days prior. Our coach called us the night before the game, asking us to be at the field at 8am to prepare the field for the game because the grounds crew did not do so. Upon arriving at the field we saw standing water in the dirt infield and we asked our coach how we were going to fix the problem. He ordered us to step back, and he took a can of gasoline, poured it over the dirt infield, then set it ablaze. The field dried almost instantly, and we resumed our work in preparing the field for the game, which we wound up winning 11-1.

That event from my childhood came to mind as I reflected on the first and second reading. In many ways we could have said to our coach that it wasn't fair for him to expect us to work for two hours preparing the field, then play a seven inning baseball game and win. Yet, he did expect it of us and we did it. In burning that field it seemed like the stubble of the fields burned away by the justice of God so that only good soil would remain for new growth to take place. Paul's injunction to work was certainly evident in our coach's expectation of us to be both the grounds staff and the time that will win the game on the field we prepped. Neither the game itself nor the victory we achieved would have been possible without our work to prepare the field for play.

The responsorial Psalm provides us with the theme for today's Mass, a theme I learned on that ball field twenty eight years ago: The Lord comes to rule the earth with justice. Justice is not fairness because fairness is subjective in nature. It wasn't fair that we had to prepare that field, but it was a just deed we performed. In the same way the purveyors of iniquity will say that it isn't fair that God will punish them for oppressing the poor and acting selfishly, but it will be just because everyone deserves a share in the fruits of the earth.

One might argue that the Gospel text does not deal with justice, but we must pay attention to the setting of the story: people were marvelling at the wealth of the Temple and the majesty of the sacrificial rites. Jesus then reminds his audience that none of this opulence matters. All of it will be destroyed, and indeed it all was destroyed by the Roman invasion of Jerusalem in 70 A.D. What matters in our lives isn't the adornments and ceremonies of religion but rather it is performing the justice of God in our lives that is important.

In our own day the "liturgical wars" have taken their toll on the casualty count of the faith community. The liturgy of the Church is a means to an end, not an end itself. The rites of the Church are designed to effect what they signify in those who participate in them, for in each of them there is the fundamental call to serve God and neighbor in our everyday lives. If we are not becoming more just and loving servants of the Lord Jesus then perhaps the fault lies not in the liturgy itself but rather in our outlook on the liturgy. Do we come with clipboard ready to critique the liturgical celebration and see nothing beyond the rite itself? Or, do we approach the liturgy with the attitude of the humble student ready to learn what the Church provides for us in the liturgical celebration - in the prayers, scripture texts, and gestures of the worshipping community? As in the parable of the Pharisee and Publican, the latter will go away justified.

My baseball coach used the work and fire to teach us a valuable life lesson. Jesus uses the stark image of the destruction of the Temple to remind his audience what is really important - what is really the justice of God. We pray for the grace to ever seek the justice of God in our lives and in our world: "Father in heaven, ever-living source of all that is good, from the beginning of time you promised man salvation through the future coming of your Son, our Lord Jesus Christ. Help us to drink of his truth and expand our hearts with the joy of his promises, so that we may serve you in faith and in love and know forever the joy of your presence. We ask this through Christ our Lord. Amen." (Opening Prayer)

To Whom Are We Wed? - 32nd Sunday in Ordinary Time Year C

The Gospel text for this weekend certainly presents its challenges, the first of which being the perennial question as to whether we will be united with our spouses in heaven. Theological opinion certainly runs the gamut as to an answer, and the Gospel text certainly presents the absurdity of the question pressed to its logical conclusion. Overlooked in this quagmire is the larger theological question: to whom are we wed? Where are our allegiances in the realm of faith? These are the real questions for us to consider in the readings for this Sunday.

The first reading presents the case in stark terms. It relates the story of seven brothers who are arrested for maintaining fidelity to the law of God against the oppressive Greek occupiers. Each one is offered the choice of rejecting God and his law or suffering torture and death. The brothers all choose loyalty to God in the face of great torment and consequently provide us with an example to follow in our own lives. Would our loyalty to God and his truth be such that we would be able to endure a similar fate?

In the United States this question is largely hypothetical and theoretical, but we have to remember that this scenario was a very real one for the early Christian church. We might well ask ourselves whether this disparity is the result of our modern predisposition to acquiece to the demands of the culture rather than adopt a position that might run contrary to prevailing opinion. In almost every category of current issues we find Catholics preferring popular opinion rather than the position of the Church: abortion, same sex marriage, respect and care for immigrants, capital punishment, the immorality of nuclear weapons, and a host of other issues.

Pope John Paul II stressed that each position the Church takes has its roots in the dignity of the human person. He states that "each and every person has been included in the mystery of the Redemption, and with each one Christ has united himself forever through this mystery. Every person comes into the world through being conceived in his mother's womb and being born of his mother, and precisely on account of the mystery of the Redemption is entrusted to the solicitude of the Church. Her solicitude is about the whole person and is focused on each person in an altogether special manner. The object of her care is the person in their unique and unrepeatable human reality, which keeps intact the image and likeness of God himself." (Pope John Paul II, Redemptor Hominis, #11)

The Sadducees in the Gospel reading rejected the transcendent dimension of the human person. By denying the resurrection of the dead they reduced the human person to merely an earthly reality, and thus there could be no reason why anyone should remain faithful to God and the law. The Sadducees were one group who allied themselves with the Roman occupiers who exploited the populace. Hence, the first reading provides us with the proper contrast to their infidelity in recalling the story of these heroic men who, like St. Thomas More, died the king's good servants, but God's first.

In the end we face a challenge of vocation, one that asks us to determine where our allegiances lie and to whom we love above all things. The spiritual life is often referred to as a marriage union between a person and God, a relationship of perpetual obligation. Yet, the obligation is not merely one of external observance; in the end it is love alone that can transform our weakness into strong fidelity to God, profound service to our neighbor, and selflessness to the point of death. God will always be faithful as Paul reminds us in the second reading. We therefore pray with the Church in the opening pray for today's Mass for the grace of being faithful to God in all things: "Let us pray that our prayer rise like incense in the presence of God. Almighty Father, strong is your justice and great is your mercy. Protect us in the burdens and challenges of life. Shield our minds from the distortion of pride and enfold our desire with the beauty of truth. Help us to become more aware of your loving design so that we may more willingly give our lives in service to all. We ask this through Christ our Lord. Amen."

The Day of the Lord - 31st Sunday in Ordinary Time Year C

Perhaps the biggest cottage industry in Christianity is in telling people exactly when Jesus will return for the final judgment. Throughout the history of our faith we have seen countless predictions come and go, and yet the world is still here. This concern was certainly present in the Thessalonian community to whom Paul writes, for the author has to warn people about alleged statements falsely attributed to Paul stating that the end times were near. However, the problem we face is not when Jesus comes again, but what our expectation of that event is. The readings today provide us with the proper expectation.

The first reading from the book of Wisdom provides its audience with a contrast from the surrounding religions of Israel. Pagan religions viewed its gods as adversarial forces in the world that threaten humans. At best the ancient gods tolerated humans and at worst they were hostile to the existence of humans. These traditions then adopted a system of sacrifices to appease the angry gods so that humans might avoid calamity. Yet, the author of Wisdom presents us with the one true God who loves all that he has made. Even those who offend against God are rebuked gently in order that they might abandon their evil ways and believe in the Lord.

The Psalmist continues the same theme from Wisdom in reminding the reader that the Lord is gracious and merciful, slow to anger and of great kindness. God lifts up those who are falling and raises up those who are bowed down. While Israel has seen the great mercy of God time and again in her history, still they see God in terms of the surrounding culture: an image of fear and judgment. Fear and judgment can never lead to love, and thus these two pieces of wisdom literature remind us that God prefers the path of love and mercy to instill the same within us.

The Gospel text powerfully demonstrates the love and mercy of God through the ministry of Jesus. Zacchaeus was the chief tax collector of Jericho, a large city, and so he was certainly a wealthy man. Yet, he acquired his wealth through dishonest means; tax collectors of the day were known for cheating and extorting people for sums beyond their required tax levy in order to amass a large fortune for themselves. The Gospel text does not tell us what attracted Zacchaeus to Jesus, but he greatly desires to see Jesus, about whom he has probably heard a great deal. Perhaps it was the message of Jesus regarding God's preference for the poor that led Zacchaeus to reconsider his life; maybe it was Jesus' message of God's love and forgiveness that can change any life. In any case Zacchaeus goes to great lengths to see Jesus, to invite Jesus to his house, and then to make amends for his life of sin.

Jesus announces that salvation has come to the house of Zacchaeus today. The coming of Jesus, then, is not about fear and judgment, but about announcing salvation being offered to all. In anticipating the coming of Jesus, our goal then should not be to pass along a message of fear and judgment, but rather our aim should be to see Jesus' coming joyfully, for when Jesus comes he brings salvation, he brings good news. Pope John Paul II asks us to consider Jesus's coming: "Do I want to see Christ? Do I do everything to see him? This question, two thousand years later, is as relevant as it was then, when Jesus passed through cities and villages of his land. It is a relevant question for each of us personally today: Do I want to? Do I really want to? Or do I perhaps rather avoid the encounter with him? Do I prefer not to see him and do I prefer him not to see me (at least in my way of thinking and feeling)? And if I already see him in some way, then do I prefer to see him from afar, not drawing too near, not venturing before his eyes so as not to perceive too much...so as not to have to accept the whole truth that is in him, that comes from him - from Christ?" (Pope John Paul II, Address, November 2, 1980)

Let us then entrust ourselves to God, asking for the grace to see with clarity what the coming of Jesus means and how we should anticipate with joy this coming in our lives. So, we pray: "Let us pray in the presence of God, the source of every good. Father in heaven, God of power and Lord of mercy, from whose fullness we have received, direct our steps in our everyday efforts. May the changing moods of the human heart and the limits which our failings impose on hope never blind us to you, source of every good. Faith gives us the promise of peace and makes known the demands of love. Remove the selfishness that blurs our faith. We ask this through Christ our Lord. Amen."

God Hears the Outcast - 30th Sunday in Ordinary Time Year C

Discussions on prayer tend to be focused on our side of the conversation: "What should I say to God? Does God hear my prayers? What techniques can help me in prayer?" While those questions are important, they tend to overlook the fact that prayer is a two way street. We speak to God, but God also listens and speaks to us. What God says to us in prayer and in the scriptures can often be difficult for us to accept. The readings for this Sunday provide us with a balanced view of prayer, as well as a challenge for people of every age.

The first reading from Sirach reflects the response of the wisdom tradition of Israel to the question of whose prayers God hears. The prevailing view of the day held that riches were a blessing and poverty was a curse; sickness and misfortune were punishments, while health and comfort were gifts of God. Sirach reminds the audience that God holds no favorites and that he hears the cry of the oppressed, the weak, and the lowly. What is more, the justice of God will rescue the marginalized, for God judges justly and affirms the right. The Psalmist too echoes these sentiments of Sirach: God is close to the brokenhearted and he will confront evildoers at the appointed time for God's justice to emerge.

Jesus, however, seems to present a different message in relating the story of the Pharisee and Publican in the Gospel text. The tax collector was wealthy because he oppressed others with his dishonest ways and unjust practices, while the Pharisee was righteous before God, obeying the smallest detail of the law. However, what we say to God - what comes from our deepest self - is what is important in the eyes of God. The Pharisee was righteous in external matters, but his heart was not pure and his prayer was really addressed to himself, not God. The tax collector, by contrast, is not righteous in his external actions, but he demonstrates profound contrition and humility in his prayer because it came from the very depths of his being. Such prayers bring profound conversion and renewal. The outcast is the hero of the story, while the perceived good guy comes away not looking so good - just as we saw in the first reading!

Paul seems to present us with yet another obstacle to prayer, for the second reading appears to be the prayer of the Pharisee in the Gospel text. Paul is boasting of is actions and of his salvation to come. However, Paul knows the difference between praying like a Pharisee and praying like a repentant sinner, for he has uttered both kinds of prayers in his life. He came to see that external observance of the law cannot save; only faith in Christ that animates the heart and propels a person to live as Christ lived can achieve such redemption. It is this faith that Paul boasts of, not his own works.

Pope John Paul II offered us a glimpse of his own prayer life as he began his papacy more than thirty years ago. His words are reminiscent of Paul's words while at the same time reflecting the prayer and ministry of the Lord Jesus: "For me prayer is the first priority. Prayer is a basic prerequisite to service of the Church and the world....Every believer should always think of prayer as an essential and indispensable component of one's vocation. It is the 'opus divinum' which precedes and overshadows every work. We well know that faithfulness to prayer, nor its neglect, is a test of the vitality of religious life, apostolate, and Christian fidelity." (John Paul II, Address, October 7, 1979)

Let us, then, be attentive to the prayers we utter so that they may come from the very depth of our being and reflect our true position in the universe as utterly dependent on the love of God. Let us also listen to God as he tells us that he hears the prayers of the lowly, the poor, and the oppressed. May we hear the cry of the poor and through our prayer serve them as the Lord Jesus did: "Let us pray in humble hope for salvation. Praised be you, God and Father of our Lord Jesus Christ. There is no power for good which does not come from your covenant, and no promise to hope in, that your love has not offered. Strengthen our faith to accept your covenant and give us the love to carry out your command. We ask this through Christ our Lord. Amen." (Opening Prayer)

Faith on the Earth - 29th Sunday in Ordinary Time

"But when the Son of Man comes, will he find faith on earth?" This question seems oddly placed at the end of our Gospel text for today's Mass. Surely there are many people of faith: churches are well attended on Sundays, people seem to be praying fervently, and charities received a great many donations across the world. In previous times we can find other great examples of widespread faith among people in various parts of the world. How, then, could Jesus question whether he'll find faith on the earth when he returns?

Perhaps the problem lies in what we regard to be faith. The readins for this week all address this central element in a person and a community's relationship with God. Rather than provide us with a definition of faith, the scriptures provide us with examples for us to ponder and to examine in our lives in relationship to those stories of faith.

The first reading from the book of Exodus provides us with the story of Moses praying in fervent intercession for Joshua and his army in their battle against Amalek. As long as Moses kept his hands outstretched, the Israelites had the better of the day; once his arms fell, Amalek's army had the upper hand. So Aaron and Hur helped Moses keep his arms outstretched so that the Israelites could win the day. This story isn't about manipulating God through our own efforts. It is about the great faith of Moses in God's help. The Israelites had been wandering in the wilderness for forty years; they were hardly a fit military machine to take on the powers of the day, let alone defend themselves effectively. These people were an outcast group on the earth, scorned by all for their odd faith in one God. Compared to other nations, Israel was insignificant and quite powerless. It is within this context that we should see the faith of Moses: in spite of these overwhelming odds, God chose to protect the marginalized people of Israel and to make them his people. Moses believed that God would help them - not with some magical powers but with faith and love that would enable them to rise up to be the people God called them to be.

Similarly the Gospel story of the widow and the unjust judge should be seen as a story of faith within the context of the times. Widows were absolutely powerless in ancient society. Women had no status or protection of citizenship apart from the connection to a man. When a woman was a girl, she received societal protection through her father's citizenship; when she married the woman received the protection of her husband's status. A widow generally could not remarry when her husband died, leaving her completely powerless in society, although God had provided protections in the law for widows and the Israelites were obligated to provide for widows in their need. This unjust judge in many ways reflects the times in which the story takes place. The Romans had replaced all the leaders of Israel with hand picked puppets who would be loyal to Rome, not to the law of God. Some Jews followed Roman law and ignored the law of God. This unjust judge clearly did not respect God or human beings. Yet, the widow had faith that God would protect her and side with her in this matter with the judge. Her perseverance paid off and the judge helped her not out of concern for her or God, but because he wanted her to stop nagging her.

Clearly, the faith Jesus is looking for is not one that is wrapped up in our selfish pursuits: praying to win the lottery, to have a big house and fine things, or success in certain worldly pursuits are not the aims of faith. These readings point us to a faith that trusts that God will help the voiceless, the poor, and the lowly of this earth - and if we ask for the grace to become effective advocates for these least ones in our society then the Son of Man will indeed find faith on earth should he come in glory today. We should heed the command of the second reading: "be persistent, whether it is convenient or inconvenient; convince, reprimand, encourage, through all patience and teaching."

The Eucharist - the memorial of the death and resurrection of Jesus - is the ultimate lesson in learning to live as Christ and to have the faith of Christ to the point of dying for others. A life lived for others is the only way to heaven, and so we pray for help in incorporating this word and Eucharist in our lives by unitinig our thoughts to the closing prayer of Mass this week: "Lord, may this Eucharist help us to remain faithful. May it teach us the way to eternal life. We ask this through Christ our Lord. Amen."

"Remember Jesus Christ" - 28th Sunday in Ordinary Time

The similarity between the first reading and the Gospel regarding the healing of a leper might tempt us to look no further in the readings for meaning. These two stories are straightforward enough: Namaan and the unnamed leper are healed, both are foreignes, and both come to faith in God through their healing. What, however, is the challenge for us in the readings this week?


The first answer to that question lies in the generosity of God's gifts of compassion and mercy. In the time of Elisha the prophet the faith of Israel in God was once again at a low point. The prophet had been pushed aside to the margins, since the leaders and people of Israel would not listen to the words of the prophet. In the midst of this setting God heals Namaan the Syrian through the ministry of Elisha. Similarly, the Gospel story recounts the event where Jesus heals ten lepers without question. All are healed, but only one returns to thak Jesus for this great gift. In both stories we see Elisha and Jesus break social conventions: it was forbidden to have contact with those who are unclean, and it was forbidden for the unclean to approach others. The compassion and mercy of God extend to all and are not limited by our social conventions and laws.


The second part of an answer to the challenge of the readings is found in the act of thanksgiving both Namaan and the unnamed beneficiary of the Gospel reading. Neither Elisha nor Jesus place any conditions on the supplicants who approach them for assistance: they perform the compassion and mercy of God without deciding whether or not they "deserve" God's help or not. None of us deserves God's compassion and mercy, yet we have all received them in abundance. These two characters recognize this fact and thank God. Their lives have been changed by the experience and they live new lives of gratitude. Namaan commits himself to the God of Israel; the man in the Gospel story too becomes a person of great faith. That faith leads to a life of gratitude to God.


Still, a life of faith and thanksgiving are still not enough. Paul provides the most important challenge to us: Remember Jesus Christ. What does that mean? Does such a remembrance merely recall these past events as wonderful stories that happened long ago to other people? Or, is our remembrance sacramental in nature? The latter type of remembrance is one where the person we recall is not merely some historical figure, but someone who is alive and present to us. To remember Jesus Christ is not the same as remembering George Washington. When we remember the ministry of Jesus it should change us profoundly; it should call us to imitate him in the way we live our lives.


Pope Benedict XVI stated, "The man who has hope lives his life differently." (Spe Salvi, #2). We might well ask the question, "Different from what?" The world encourages us to live for ourselves, to satisfy our every desire and whim, and to neglect the needs of others. Such a life cannot have any room for God because there is already another god present - ourselves. When we live by hope we are remembering Jesus Christ and the manner in which he lived: a life of total service to others, a life of bringing the compassion and mercy of God to others without qualification; a life of radical solidarity with every single person because each and every one is a child of God. Thus, to live in hope is to live the life of Jesus Christ in the particular circumstances of our life today.


Namaan and the healed foreigner came to live lives of hope through their recognition of God's compassion and mercy in their lives. May we come to recognize God's compassion and mercy in our lives, and through that recognition come to be the compassion and mercy of God to others. We pray, then, for such assistance as we join our intentions with that of the opening prayer for Mass: "Let us pray that God will help us to love one another. Lord, our help and guide, make your love the foundation of our lives. May our love for you express itself in our eagerness to do good for others. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen."

"The Measure of All Things" - 27th Sunday in Ordinary Time Year C

During the golden age of Athens Socrates was in the midst of his great teaching career, a career that would ultimately lead to his death at the hands of the Athenian city state. During that time, Socrates' main opponent was Protagoras, who argued that man is the measure of all things. This statement means that there is no transcendent reality that determines how we ought to live our lives, no objective truth to order our behavior, and no other person whose very presence obligates us in some way to respond beyond ourselves. The flaws of this philosophy are obvious to us who profess belief in God, but our mere external profession does not immunize us from the temptation to live and think as if we are the measure of all things. Very often our prayers are self-centered, and even when we pray for others there often is a hidden motive of our own selfish concerns addressed in those petitions. The readings for today's Mass remind us of this temptation and they provide a remedy to overcome it.


The prophet Habakkuk wrote during the time just before the invasion of Israel by the Babylonian army in 586 B.C. He sees the coming destruction of Jerusalem and so he addresses a lament prayer to God that seems somewhat selfish: why do I have to see his wickednss and destruction? The brutal honesty of Jewish prayes is refreshing in a certain sense, and God certainly appreciates it as well because God responds with brutal honesty as well: the just will live because of their faith. In effect, God is telling the prophet that whether you see good things or bad, it does not matter. What matters is that you trust God in all things and practice justice toward all.


Hearing God's word can be a great challenge. The psalmist reminds us that hearing God's word is not enough. His ancestors heard God's word in the desert, and yet their hearts were hardened and they failed to believe. Despite the many great signs God performed for them, th Israelites continually fell into idolatr and injustice. These sins revisit Israel and lead to their downfall that Habakkuk is about to witness.


The letter to Timothy that forms our second reading today describes a community that is in fear of giving witness to their faith. Despite their many external observances and exercises, the community still cannot rekindle the flame of their original faith commitment. The answer to the problem does not lie outside of ourselves; instead, it dwells within us. The answer is not ourselves and what we do - the answer is found in listening to the Holy Spirit who dwells deep within us, encouraging us in the way we should walk. The performance of external actions and rituals are not bad in themselves, but if they are not accompanied by deep faith their value is nil. Faith only comes through a deep and abiding relationship with the God who dwells within us.


Jesus provides the final tonic to the temptation to measure all things in ourselves. The call of discipleship is one of service, a call that requires humility to realize our place in the universe. God has made us to serve Him by serving others. We can have no legitimate complaint against God because we have received all from him. Only faith can lead us to an authentic life of service, a life that is also one of justice. We can then forget ourselves and reach out towards others. As the Second Vatican Council stated: "Only the light of faith, and meditation on the Word of God can enable us to find everywhere and always the God 'in whom we live and exist' (cf. Acts 17: 28); only thus can we seek his will in everything, see Christ in all men, acquaintance or stranger, make soun judgments on the true meaning and value of temporal realities both in themselves and in relation to man's end." (Second Vatican Council, Apostolican Actuositatem, #4)


Authentic justice comes in a life of faith, and the life of faith is grounded in a profound prayer life that communicates with the Holy Spirit who dwells deep within us, ready to form us into servants for the kingdom of God. May our concluding prayer lead us to the Holy Spirit who grants faith to us that we might live lives of justice and service: "Let us pray before the face of God in trusting faith. Almighty and eternal God, Father of the world to come, your goodness is beyond what our spirit can reach. Lead us to seek beyond our reach and give us the courae to stand before your truth. We ask this through Christ our Lord. Amen."

Woe to the Complacent - 26th Sunday in Ordinary Time Year C

Many people who frequent the sacrament of reconciliation often complain of confessing the same sins each time they enter the confessional. Instead of being discouraged, this realization can become a great blessing because the person who has this struggle is not complacent in working against their sins. They are not giving up in the battle to increase in virtue and grow in sanctity. The rich man in today's Gospel reading, however, lost the battle long ago and now finds himself in the wrong side of Sheol. How did he arrive at this predicament?


The prophet Amos provides us with the first clue in our search for an answer to the rich man's dilemma. The Gospel text describes the man's lifestyle as one of great feasting and enjoyment in physical pleasures. Amos details well the life of a person of wealth in his time and in any age: they place a great deal of importance in providing for themselves the best of everything for their bodies that they overlook the needs of their souls and the needs of the poor who exist all around them. As the spiritual writer Francis Fernandez points out, "He lived for himself as if God did not exist. He had completely forgotten the fact that we are not owners of what we have, but only administrators." (In Conversation with God, vol. 5, p. 118)


Paul encourages Timothy not to forget the reality of God. God alone is immortal and unapproachable. We cannot live as if we are some deity who cannot be approached by others, nor can we live our lives as if we will never die. For we will die one day and we will need to answer the fundamental questions of our life: did we feed the hungry, give drink to the thirsty, clothe the naked, visit the imprisoned, shelter the homeless, welcome the stranger, and care for the ill? The rich have an obligation to share the good things God has given to them with those who have nothing at all. If we live a life of simplicity and detachment, "we will be able to live solidarity with those who suffer, with the poor and the sick, with the marginalized and the oppressed. Our sensitivity will grow. It will not be so hard for us to see Jesus Christ in the needy person in frontof us. It is Christ who speaks to us those memorable words, 'As long as you did it for these the least of my brethren, you did it for me (Mt. 25: 40). These will be our credentials on the day of judgment. We will all understand at that time that Heaven is reserved for those who loved their brothers in deeds and in truth." (A. Fuentes, The Christian Meaning of Wealth, 1988)


The sad fate of the rich man is highlighted in multiple ways by the Gospel writer. First, Luke gives the poor man a name, Lazarus, while the rich man remains nameless in the story. The lack of a name indicates how insignificant in reality this rich man is, though he sees himself as important in his own eyes. Second, the man fails to grasp his own situation even in the bad side of Sheol. He orders Abraham as if the patriarch were a servant of his - first to have his thirst relieved, then to appear to his family in order to warn them. The response of Abraham is equally telling: first, he tells the rich man about the great chasm that divides them, a great irony since in this mortal life the rich man had created a great chasm between himself and Lazarus. Second, Abraham reminds him of all the teachings and examples of the Jewish tradition that could prevent his family from suffering the same fate as he. If they could not believe the great signs of salvation histoy, they cannot come to faith through the resurrection of one man.


Complacency leads us eventually to think of ourselves as far greater than we are in reality, thereby leading us to forget God and the needs of others. St. Augustine came to realize the folly of his rich lifestyle and renounced it all for the sake of God and others. Let us unite our prayer to his as we pray for the resolution to live for others and not for ourselves: "How lovely I suddenly found it, to be free from the glamour of those vanities, so that not it was a joy to renounce what I had been so much afraid to lose. For you cast them out of me, O true and supreme Loveliness, you cast them out of me and took their place instead, you who are sweeter than all pleasure, yet not to mere flesh and blood; brighter than all light, yet deeper within than any secret, loftier than all honor, but not to those who are high and mighty in their own estimation." (St. Augustine, Confessions, 9, 1, 1)

Living As Children of Light - 25th Sunday in Ordinary Time

Most of us have had the following experience: we hear a radio personality or a group of people they know rail on and on about the state of our world today. The culture of death is all about us; the world is going to heck in a hand basket; this age is the apocalyptic times. Leaving aside the fact that such sentiments seem to have been popular over the last two thousand years, we might well consider the solution to such a state of affairs. Very often the diagnosis of a problem is quite easy; a remedy is a more rare bird indeed.

The first reading for this Sunday seems to be a voice noted above: there is much corruption about - the poor are being exploited by the rich and God is not happy. Unless we change our ways God will punish us with great severity for our injustices both individual and social. The prophet Amos offers us no solution; what is more, he is stating a perennial problem that the prophets have been railing against for generations. Amos sees no solution - God will act with great severity soon.

In many ways Amos bears a great deal of similarity to John the Baptist and the ministry of Jesus. Both John and Jesus preach a message of repentance that is addressed to an audience in Israel filled with groups offering solutions. The problem is Roman occupation leading to poverty and compromise with God's law. Various groups offer differing solutions: the Sadducees tell the people just to go along to get along; the Zealots are urging armed revolt; the Pharisees offer the solution of passive resistance and fidelity to God's law; the Essenes have left altogether, waiting for the Apocalyptic battle to come.

Jesus, however, offers a completely different solution: radical conversion and identification with the poor and marginalized. Care for the poor and voiceless is the most fundamental part of Jewish law - the part that matters. Jesus chose to become poor in order to serve the poor, a radical step unheard of in ancient times, but one that has been followed by many since the time of Jesus. In the Gospel text, Jesus is not content with half measures in approaching the reign of God. Those seeking wordly riches are far more aggressive in their projects than the children of light who claim to be seeking the reign of God. Only when the followers of Christ embrace fully the example of Christ in our lives will we arrive at a fundamental solution to the problems of the world. There is no other way - no panacea or silver bullet that can lead to a quick solution. The only path to renewal in our lives and in the world is when we take seriously the teaching and example of Christ and live as Jesus lived.

One of the false solutions finds an allusion in the reading from the first letter to Timothy. Some believe in social agitation and political empowerment through community organizing as the main solution to society's problems. Yet neither Jesus nor Paul offers that solution. Paul encourages us to pray for those in authority so that they will come to the conversion they need in their lives to arrive at the truth of authentic renewal in our lives and in the life of society. Our task as Christians in society is to deliver the truth that people need to hear, to pray for all, and to live as Christ has shown us both as individuals and as a society. As Pope John Paul II stated, "Humanity is loved by God! This very simple yet profound proclamation is owed to humanity by the Church. Each Christian's words and life must make this proclamation resound. The Master has said it already: if only we children of the light were to put at least as much effort and obstinacy into doing good as the children of darkness put into their activities." (John Paul II, Apostolic Exhortation, Christifidelis Laici #34, 1988)

Let us conclude our reflection by praying and incorporating into our lives the words of the Opening Prayer for today's Mass: "Let us pray to the Lord who is a God of love to all peoples. Father in heaven, the perfection of justice is found in your love and all mankind is in need of your love. Help us to find this love in each other that justice may be attained through obedience to your law. We ask this through Christ our Lord. Amen."

The Vocation to Forgiveness - 24th Sunday in Ordinary Time Year C

In a recent homily published by the USCCB Pro-Life Secretariat, Bishop Finn connected the devotion of Divine Mercy to the issue of capital punishment, making the case that our vocation is to imitate God's mercy in our lives and our laws. Our society's use of the death penalty does not lead us to this vocation of mercy and should therefore be abandoned. Some in the Church find this teaching difficult: the authoritative statements of Pope John Paul II and the Catechism of the Catholic Church fail to convince them. Perhaps a consideration of this week's scripture texts for Mass may provide additional light on our Christian vocation to forgiveness and mercy.

The first reading points to the worst possible sin for the people of Israel. After experiencing the mercy of God in being released from the slavery of Egypt, the Israelites craft a false god and worship it while Moses is in communion with God on Mount Sinai. Rather than punishing the people with death, God spares the people, and Moses provides us with an example of a godly leader who seeks mercy for people so that they might be brought closer to God.

The responsorial psalm is the famous "Miserere" prayer of David after committing the double sin of killing Uriah and then having an adulterous relationship with Uriah's wife Bathsheba. David implores God's mercy upon him, and God does spare David's life. This experience of God's mercy led David to compose songs of praise to God and to be the most just leader Israel would ever have.

In the second reading Paul relates to Timothy the great mercy God has bestowed upon him. Paul had first been a blasphemer who persecuted the young Christian community, and yet neither God nor the early Christians sought his death. Instead, God comes to Paul in a vision and brings Paul to conversion. What is more, the Christian community, though initially skeptical, accept Paul into their midst and he goes on to become the great Apostle to the Gentiles.

In these three examples we might consider the outcome if God had not chosen to have mercy: Israel would not have experienced the great events of salvation history; David's reign would not have passed to Solomon and the subsequent ancestry that leads to the birth of Jesus; Paul would not have had his productive ministry that brought the light of salvation to many nations.

As great as these acts of mercy were, none compares to the mercy shown in the parable of the Prodigal Son. In asking for his inheritance in advance, the younger son essentially desires his father's death, the worst possible shame that a child can inflict upon a parent. Despite this indignity, the father gives the son the inheritance, and the son in turn squanders the money on sinful living. The culture of the day would have seen the son disowned by the father, but in this story the father seeks out his lost son and restores him to his household. What is more, the father does not reject the indignant older son, telling the older son that he has a place in the house always.

The parable, of course, is about God's mercy to us, and so too are the other readings. The Church in her wisdom places these readings before us today for us to consider mercy in our own lives: is mercy something we seek for ourselves only, or do we recognize the obligation for us to live a life of mercy toward others? This obligation is not only personal in our individual dealings with others, but also it is an obligation to society in its dealings with people. The salvation of souls demands that we provide each individual every possible opportunity to encounter the merciful God.

The Eucharist is the memorial of the great act of God's forgiveness extended to us in the death and resurrection of Jesus. In receiving Holy Communion we hope to become what we eat - the very person of Jesus in our lives and actions, actions of mercy and love. And so we conclude our reflection by praying with the universal Church the prayer after communion for today's liturgy: "Lord, may the Eucharist you have given us influence our thoughts and actions. May your Spirit guide and direct us in your way. We ask this in the name of Jesus the Lord. Amen."

"Conduct Your Affairs with Humility" - 22nd Sunday in Ordinary Time

In the 17th and 18th century philosophers such as Bernard Mandeville, John Locke, and Adam Smith argued that all of human activity is directed toward self-interest. Even acts that we classify as altruistic, in their estimation, are really designed for our self-interest. Some perform these acts to have the appearance of sanctity in the eyes of others, while others perform them in order to achieve salvation and hence the motivation is self-interest. These philosophers developed their theories in order to frame the economy of capitalism, an economy that panders to our every self-interest and desire.


Unfortunately, there arose a theology in the Church that mirrored this philosophy of self-interest; in fact, its overarching theme was the economy of salvation. In this theology we look to perform certain acts of piety and good works for the acquisition of merit that we can then apply toward our salvation. Indulgenced prayers, pilgrimages and good works that had indulgences attached to them, and the works of mercy were all pursued with the end in mind of our own salvation. Good works led to merit; sin led to loss of merit - and thus our whole lives were placed on a balance sheet of assets and liabilities that focused solely on our self-interest in our own personal salvation.


The readings for today's Mass paint an entirely different picture and theology of salvation. The wisdom writer who composed the book of Sirach focuses our attention on the virtue of humility. The word humility has its origin in the Latin word 'humus' which means soil. The virtue of humility, according to the wisdom writer, focuses our attention on the true nature of our lives - that we are made from soil and to soil we will return. By recognizing our nature as being a creature entirely dependent for our existence and all that we have on the love of God we can arrive at a humble view of ourselves.


We might think that the Pauline book of Hebrews provides us with a vision of the reward for humility in describing the heavenly Jerusalem. Yet, the author does not use the term reward. Instead, this heavenly Jerusalem is a gift of God open to all who have faith. It is entirely a gift that cannot in any way be earned through the merits of our own actions. The realization of heaven as a gift again leads us to a posture of humility. The fact that we cannot earn this gift through our own efforts is a liberating realization.


The realization of our position as a creature and the realization of faith and heaven as a gift lead us to another epiphany: we cannot live our lives as we had before. In our past lives we conducted our affairs with our self-interest in mind. Now, however, we live not for ourselves but for others. The parable Jesus gives in the Gospel text today may appear to be directed toward our self-interest: the strategy of finding the best seat in the house may seem like using the pretense of humility in order to advance our own self-interest. However, Jesus commands the listeners to invite the poor, the crippled, the lame, and the blind to their parties. These folks cannot repay us in any way; there is no possibility of self-interest in such an act.


Some have used the last line of the text to argue for a theology of merit: "For you will be repaid at the resurrection of the righteous." Yet, such a reward is the life of imitating Christ in our lives. In all of his actions Jesus showed complete disinterest in his own fate; his concern was only in the welfare of others. That is the essence of humility: to empty ourselves and take the form of a slave to serve others without any thought of reward in this life or in the life to come.


The great 19th century poet Gerard Manley Hopkins captured well the goal of love. May this closing thought lead us to live such lives for the greater glory of God:





O God, I love thee, I love Thee -


Not out of hope of heaven for me


Nor fearing not to love and be


In the everlasting burning.


Thou, Thou, my Jesus, after me


Didst reach Thine arms out dying,


For my sake sufferedst nails and lance,


Mocked and marred countenance,


Sorrows passing number,


Sweat and care and cumber,


Yea and death, and this for me,


And Thou couldst see me sinning;


Then I, why should not I love Thee,


Jesus, so much in love with me?


Not for heaven's sake; not to be


Out of hell by loving Thee;


Not for any gains I see;


But just the way that Thou didst me


I do love and I will love Thee:


What must I love Thee, Lord, for then?


For being my king and God. Amen.

Our Example and Hope - The Assumption of Mary

This Sunday we digress from our ordinal Sundays to contemplate the Assumption of Mary into heaven. In many ways this feast is a difficult one for us to celebrate because we can't identify its event with our own human experience. None of us has been immaculately conceived, and none of us will be assumed body and soul into heaven as Our Lady has received. How, then, are we to derive meaning and inspiration in our lives from this feast?

The first reading from the book of Revelation provides us with one possible connection. The woman in this reading has been identified both as a figure of the Church as well as of Mary. In this way we can see ourselves as children of Mary who experience the trials and struggles of life on earth with the constant attacks of the dragon all about us. At the same time, we can experience the peace and serenity of Mary and the Church as so united to the loving God that these trials seem unimportant as compared with the joy of holy fellowship with God and one another. While singularly privileged, Mary too experienced trials and struggles that she had to bear with patience and love.

Monsignor Ronald Knox gives us a very intimate idea of how we can relate to Mary's experiences and see our own in hers. He wrote, "Just as a traveler, gazing out to contemplate a vast panorama, seeks some human figure in his surroundings to bring the distant objects into perspective, so do we look towards God with amazement, but can identigy and welcome a purely human figure at the side of his throne. A ship has finished its passage, a destiny has been fulfilled, a human perfection has existed. Through her, his masterpiece, we see God's relations with humanity more clearly and with greater insight." (Sermon for the Feast of the Assumption, 1954)

Mary, too, provides us with an example to follow in the Gospel text for today's liturgy. Rather than dwell on her own blessings, she instead goes at once to visit her cousin Elizabeth in order to help her in her time of expectation. This scene provides us with much to admire: Mary came from Nazareth in Galilee, a place where poverty was the rule. She goes forth to Elizabeth's house which must have been one of greater means since her husband was high priest that year. God brings together rich and poor in the whole plan of salvation through Mary's selfless acceptance of God's will for her and through her immediate impulse of care for another. Mary's Magnificat echoes this radical equality of all God's children: she first thanks God for bestowing this gift to her, then celebrates God's leveling the playing field - the mighty will be brought low and the lowly will be brought high. The justice of God has finally come in the Messianic age.

By recognizing the gifts and vocation God has given us; by bearning with patience and love the trials and tribulations of this life; by caring for others and seeking the justice of God we can imitate Mary in our lives and come to the reward of heaven. The image of the traveler that Msgr. Knox gave fifty six years ago is in fact the reality of our lives. We are pilgrims on the journey to heaven, and while we follow Christ along the way we also have great saints who serve as landmarks on our pilgrimage. Mary stands as the first and greatest landmark in our pilgrimage. As we celebrate her singular gift of the Assumption, may we be filled with the hope that through her example and intercession we may join her and all the saints in the heavenly Jerusalem. Let our prayer along the way be that of the Church on this day: "Let us pray that with the help of Mary's prayers we too may reach our heavenly home. Father in heaven, all creation rightly gives you praise for all life and all holiness comes from you. In the plan of your wisdom she who bore the Christ in her womb was raised body and soul in glory to be with him in heaven. May we follow her example in reflecting your holiness and join in her hymn of endless life and praise. We ask this through Christ our Lord. Amen."

"Do This and You Will Live" - 15th Sunday in Ordinary Time Year C

Many pundits and talk radio personalities insist that America is a Christian country, founded on Christian principles and setting forth an example of Christian living for all the world to follow. That is the claim made with our words. What, however, do our deeds say about our Christian identity? These same pundits would deny help to those who were deemed "undeserving" because the person in need was an undocumented immigrant or too lazy or whatever other qualifier deemed necessary to ration mercy and charity.


The Gospel text today may provide us a proper context for determining Christian identity and authentic Christian living. The reading is the famous parable of the Good Samaritan, one with which wer are intimately familiar. Jesus tells the parable in order to answer the question of the lawyer, a question designed to set limits on the command of love. The parable has four main characters: the man who was robbed, the priest, the Levite, and the Samaritan. The man robbed was traveling from Jerusalem to Jericho, so we can safely deduce that he was a Jewish man. The priest and Levite who pass by and offer no help to the man are fellow Jews, and yet they do not help their fellow countryman and co-religionist. Notice, however, that Jesus passes no judgment on them or state why they did not stop to help.


Finally, we have the Samaritan, a member of the enemy race and religion of the Jewish people. This man stops to help the man dying in the ditch. He does so probably knowing the ethnic and religious identity of the man he is helping. The Samaritan does not place any limits on the love we should have for our neighbor; he offers whatever he can for the welfare of the man. In many ways he mirrors the actions of Jesus when he healed others and offered help: there were no limits to the love of Jesus. When Jesus is done telling the story, again there is no direct judgment involved: he merely asks the lawyer who was neighbor to the man in need. The lawyer's answer is telling: rather than use the description Jesus provides in the story - "a Samaritan traveler" - the lawyer instead says, "The one who treated him with mercy." The lawyer would not acknowledge the race and religion of the hero in the story, though he accurately states the actions of the Samaritan man. Jesus then commands the lawyer - and us - to go and do likewise.


The first and second readings point out that the demands of love are not esoteric and obscure. We know what we should do, for it is a law that God has written upon our hearts from the beginning of time. The text from Deuteronomy states very clearly that the law of love is very simple and easy for all to understand; we do not need an educated attorney to interpret it for us. Perhaps that was the point of Jesus telling the parable: everyone can access the truth contained in the story, not merely an educated elite. St. Paul shows us that while Jesus is the pre-existent Son of God present with God in the cosmos, he is also present in the Church and therefore accessible to all through the ministry of the Church on earth. By our actions as Christians we should be providing access to the law of love for all.


Jesus tells the lawyer and us that the law of love is the only path to salvation: "do this and you will live." Our challenge and pilgrimage as Christians is to grow ever more in this one essential virtue. Thomas Aquinas stated that love is the only virtue that does not have an excess; we fail in this virtue only by having a defect or a lack of love. Love is the only measuring stick for determining Christian identity and life. May we unite our prayer to that of the opening prayer for today's Mass and through it come to embody the virtue of love in our lives: "Let us pray to be faithful to the light we have received, to the name we bear. Father, let the light of your truth guide us to your kingdom through a world filled with lights contrary to your own. Christian is the name and the gospel we glory in. May your love make us what you have called us to be. We ask this through Christ our Lord. Amen."

Peace: The Gift of God - 14th Sunday in Ordinary Time Year C

Every single person on earth desires peace, but if the question were asked as to what constitutes peace we then arrive at a new war. Few can agree on a definition for what all human beings desire. Some say it is the absence of war, others the freedom from want, and still others speak of peace as an inner feeling of the soul. All of these definitions see peace as something that can be achieved through material human effort alone, and as a result all of them are lacking. This week's readings provide us with a greater insight into peace.

In the first reading from the prophet Isaiah we do not encounter the word peace, but we do see images of peace: Israel as being like a nursling carried in the arms of a mother. What greater image of peace can there be than to see an infant sleeping in the arms of his or her mother? Yet, the prophet tells us that this peace comes from God; it is not something that human beings can create for themselves alone. The prophet provides this image of peace to a nation experiencing the trauma of foreign invasion, despoilation, and slavery at the hands of the Babylonian Empire - all the result of sin, which Pope John Paul II states "that violence and injustice have their roots deep in the heart of each individual, of each one of us." (Message for World Day of Peace, 1984) The image is of the Messianic age when peace would come to all people through the coming of the Messiah of God.

Paul reminds us in the second reading of a second characteristic of peace, namely, that it comes to all who follow the rule of life God has shown us through the example of Jesus. So, while the fact remains that peace is a gift from God, we nevertheless have a role to play in bringing about peace and mercy in our lives. As the Church states regarding its Social Teaching, "it is a word that brings freedom. This means that it has the effectiveness of truth and grace that comes from the Spirit of God, who penetrates hearts, predisposes them to thoughts and designs of love, justice, freedom, and peace. Evangelizing the social sector, then, means infusing into the human heart the power of meaning and freedom found in the Gospel, in order to promote a society befitting humankind because it befits Christ: it means building a city of man that is more human because it is in greater conformity with the Kingdom of God." (Compendium of the Social Doctrine of the Church, #63)

In the Gospel text we see Jesus send out the disciples to accomplish the very evangelization that we just read about. The mission is one of peace, and it is our mission as well. Pope Paul VI stated that the mission of the Christian in the modern world is to deliver the Gospel message of peace that is "founded on justice, on the sense of the inviolable dignity of the human person, on the acceptance of an indelible and desirable equality of human beings, on the basic principle of human brotherhood, that is to say, on the respect and love due to each person." (Message for World Day of Peace, 1971) As in the day of the first disciples, this message will not be accepted by many. In fact, this message will lead to violence being committed against the Christian community that raises up the message in every age. Yet, the fidelity to the Gospel brings with it the interior peace to accept this suffering as Jesus the Lord did.

As we prepare to go forth from the Eucharist which is the bond of peace and charity, may we have this prayer in our hearts: "We thank you, Father, for showing yourself to us in the life, death, and resurrection of your Son Jesus. We thank you for all that you have offered us today; help us to understand your will more fully, and give us patience and comfort when we fail. Lord, give us your peace: the world is tormented by war and hatred, by suffering and injustice; give us the peace that we should give to others, the peace we should treasure in our hearts, the peace the world cannot give. Amen. (A Christian's Prayerbook: Psalms, Poems, and Prayers for the Church's Year, p. 100-101)

Ut Unum Simus - That We Might Be One (12th Sunday in Ordinary Time Year C)

For centuries the Israelites longed for peace and unity that seemed so elusive to them. The constant infidelity by the people led to the rupture of unity within Israel such that two kingdoms came to be formed. It is within this context that the prophet Zechariah writes, looking forward to the day of the Messiah when his death would purify the people and lead to a solid unity among the people of God.

Paul makes the case quite bluntly for us in our second reading for today's Mass: we are all one in Christ Jesus. However, our experience of the last two thousand years and in our own time flatly contradict the message of Paul, as well as the fervent prayer of Jesus for unity that we read throughout the Easter season from the Gospel of John. In fact, the Gospel text for today shows Jesus fulfilling the words of Zechariah, promising his disciples that he must suffer and die unjustly. What is more, everyone who wishes to be a disciple of Jesus must desire and experience the same fate. Needless to say, the disciples weren't excited by that message, and some chaffed at it. Jesus prayed for unity because he saw disunity already among his disciples and no doubt knew that it would continue throughout the life of the Church.

Two experiences from this past week confirmed for me that lack of unity among us today. The first was an email from a high school friend who is now convinced that there is no pope because the Church has become so corrupt because it adopted heresy at the Second Vatican Council in the many changes that occurred in the Church. Yet, from time immemorial we believe that the Church is the bride of Christ and that the Holy Spirit is the soul of the Church (Catechism of the Catholic Church, #796-797). The Church can never cease to be what she is by her vocation, and in every time and place she is called to become ever more perfect and faithful to Christ. Therefore, she can and must repent of sins and to change the things that can change for the good of the Church and her mission to the world. My friend, sadly, could not see this reality and thus an aspect of disunity is experienced among the baptized faithful.

The second experience involved an exchange with someone who condemned the Church for announcing the excommunication of a nun who authorized an abortion at a Catholic hospital in Phoenix, AZ. The local bishop affirmed the teaching of the Church regarding the procuring of a direct abortion (cf. Catechism of the Catholic Church #2270-2275). However, given the lack of information available to outsiders due to federal laws, the best course in this case is not to render judgment based on media reports, but to leave the matter to the local diocese and the Catholic hospital. Instead, various groups are rendering judgment and conducting a war that again shows a lack of unity in the body of Christ.

The vocation to be a disciple of Christ and a member of the Church is not an easy one. It demands a great deal of self-denial on our part, as Jesus himself stated in the Gospel for today. Many would like to have the Church formed in their own image and likeness: some would desire a pope and a Church of the past, while others pine for a pope and a Church of the future. Yet Jesus Christ is the same yesterday, today, and forever - and so is his bride the Church. We find Christ and the Church in our present day gathered as she always has around the altar of God united with the pope and bishops who shepherd us.

The Israelites splintered into disunity through their lack of fidelity to God's law and covenant; the disciples of Jesus' time wavered over the demand of the Cross in the life of discipleship. Paul calls us to unity that comes from being faithful to God and accepting the cross of Christ. May we pray with one voice today the opening prayer of holy Mass: "God of the universe, we worship you as Lord. God, ever close to us, we rejoice to call you Father. From this world's uncertainty we look to your covenant. Keep us one in your peace, secure in your love. We ask this through Christ our Lord. Amen."

"Do This in Remembrance of Me" - Corpus Christi Year C

St. Paul's first letter to the Corinthians provides us with the earliest recounting of the Last Supper and the words of institution of the holy Eucharist. The words Paul relates here are also found in the Gospel of Luke. It is these words that the Church has selected to be the words of consecration and anamnesis in the Eucharistic Prayer of holy Mass. We hear these words every time we participate in the sacred Liturgy, and yet have we stopped to consider what Jesus meant when he said the words "Do this in remembrance of me"?

Traditionally, the Church has consistently taught that in these six words Jesus instituted a new ritual - the celebration of the Eucharist, the memorial of Christ's passion, death, and resurrection. Certainly this understanding has great validity because the Church has always and everywhere offered the sacred Liturgy in obedience to this command of Christ. However, the Church has also taught that the liturgy is not an end in itself but rather is a means to an end. Christ gave us the sacraments so that we might be transformed into his own likeness, i.e so that we might become Christ. St. John Chrysostom, in preaching on this very passage from St. Paul, stated, "Paul reminds us that the Master gave up everything, including himself, for us, whereas we are reluctant even to share a little food with our fellow believers. But if you come for a sacrifice of thanksgiving, do not do anything unworthy of the sacrifice. Do not dishonor your brothers or neglect them in their hunger, do not get drunk, do not insult the church. When you come, give thanks for what you have enjoyed, and do not cut yourself off from your neighbors." (Homilies on the Epistle of Paul to the Corinthians, 27: 5)

The words of Jesus, then, are also an ethical command: "Do this in remembrance of me" also means to become Christ in all of our actions, to live and die for others. The ritual of the liturgy is designed for us to fulfull the ethical demands of the commandment. St. Thomas Aquinas pointed out that the virtue of this sacrament is to transform a person into Christ through love (Commentary on Book 4 of the Sentences, D 12, q. 2, a. 2, ad 1). The command of the ritual is designed to help us fulfill the ethical command in the words of Christ,

The gospel for today's Mass also highlights the ethical dimensions of the Eucharist. The multiplication of the loaves and fishes has always been seen as a Eucharistic event, and Jesus gives the disciples a command: "Give them some food yourselves." What the disciples are able to offer - five loaves and two fish - cannot possibly feed the entire multitude, but that is not the point. Jesus asks us to give him all that we have and he provides for all until we have had our fill. Similarly, by itself, our living and dying for others in obedience to the command and example of Christ cannot redeem the world, but by offering our life and death to that of Christ's we can be co-redeemers with him and transform the world.

The ritual command, then, can have no meaning if we do not intend to fulfill the ethical demand the Eucharist requires of us. The real presence of Christ in the Sacraments is diminished if Christ is not present in our life and actions. If the Sacraments are a visible sign of an invisible reality, should not we who receive the Sacraments make visilbe in our lives the invisible reality that is God dwelling within us?

Both Melchizedek and Abraham fulfilled an ethical duty of hospitality to one's neighbor and offering to God a worthy gift. However, their offering was but a foreshadowing of Christ's sacrifice. It brought them salvation only when the Lord Jesus fulfilled the promise of their ritual action. Their prayer now is that of the Church triumphant as they join us in our worship: "Lord Jesus Christ, we worship you living among us in the sacrament of your body and blood. May we offer to our Father in heaven a solemn pledge of undivided love. May we offer to our brothers and sisters a life poured out in loving service of that kingdom where you live with the Father and the Holy Spirit, one God for ever and ever. Amen. (Opening prayer)

The New World Order - Pentecost Year C

"The Church was made manifest to the world on the day of Pentecost by the outpouring of the Holy Spirit. The gift of the Spirit ushers in a new era in the 'dispensation of the mystery' - the age of the Church, during which Christ manifests, makes present, and communicates his work of salvation through the liturgy of his Church, 'until he comes.'" (Catechism of the Catholic Church, #1076) In the liturgy for the feast, the Church presents to us a wealth of symbolism in teaching us about the role of the Holy Spirit in the life of the Church and the individual Christian.

The first reading provides us with the actual event of the Pentecost event. The feast of Pentecost at the time of Jesus came to celebrate two events: thanksgiving for the upcoming harvest and the receiving of the Law at Mount Sinai. This feast was one of the major pilgrimage festivals where Jews throughout the Mediterranean region came to Jerusalem for the festival. On this particular celebrations, the disciples receive the Holy Spirit in a great gust of wind and tongues of fire. They begin to speak to the crowds, and each one heard the disciples in their own particular language. This event accomplished what the Old Law was incapable of doing - restoring the unity of humankind that was lost at Babel. Just as our communication became distorted and divided at the fall of the tower of Babel, so the world's unity is restored by the work of the Holy Spirit.


What is more, this revelation is given publicly to the whole world; it is not a private affair as was the giving of the Law to Moses. The New Law is intended for the whole world and none are exempted from it. As the Catechism states: "On that day, the Holy Spirit is fully revealed. Since that day, the Kingdom announced by Christ has been open to those who believe in him: the in the humility of the flesh and in faith, they already share in the communion of the Holy Trinity. By his coming, which never ceases, the Holy Spirit causes the world to enter into the 'last days,' the time of the Church, the Kingdom already inherited though not yet consummated." (CCC #732).


Paul references this inheritance in the second reading from the letter to the Romans. The Holy Spirit gives us the spirit of adoption that enables us to cry out, "Abba - Father" - and so we come to inherit eternal life. Adoption was a very different arrangement in the ancient world than it is today. In those days a father could disinherit his natural born sons, but he could not disinherit an adopted child. An adopted son was forever protected legally in this arrangement. By way of example, Octavian (Caesar Augustus) was the adopted son of Julius Caesar, and Tiberias was the adopted son of Caesar Augustus; the Romans used adoption to pass on inheritance of the throne so as to avoid civil wars. In any case, the point of Paul's use of the term is to point out the permanent character of the Christian's inheritance and the immense responsibility we have in cherishing it.


This permanence is also reflected in the Gospel reading where Jesus refers to the Spirit as our Advocate, a legal term referring to a legal representative before a court. The promise of an advocate was a reassuring one to the disciples because in the Jewish scriptures no advocate was present before the throne of God to defend humankind. Recall the story of Job where Satan advocates against Job before God's court. No one is there to represent Job; he is utterly defenseless. The same is true of daughter Zion in the book of Lamentations. However, in the new world order of Christ we have an advocate to defend our cause before God. We are not defenseless; we are not alone in the universe. We have the consolation of the Holy Spirit in the new age of the Church.


The same Spirit who drove Jesus into the desert and then into his public ministry drove the disciples to proclaim the death and resurrection of Jesus and to perform works of justice and charity for the sake of others. May the Holy Spirit drive us to the same ministry of Jesus and the Church throughout the ages as we pray the words of the opening prayer for the feast of Pentecost: "God our Father, let the Spirit you sent on your Church to begin the teaching of the gospel continue to work in the world through the hearts of all who believe. Amen."