Homily: 33rd Sunday in Ordinary Time

Note:  Once again, as an aid to our parishioners in advance of the upcoming changes to the Roman Missal, I try to demonstrate how these changes in language will help us better understand the strong connection between what we pray, what we believe, and how we live the Christian life. In doing so I have been aided by the homiletic notes provided by our diocesan Office of Liturgy.

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Readings: Prv 31:10-13, 19-20, 30-31; Ps 128; 1 Thes 5:1-6; Mt 25:14-30

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As I’m sure you all know by now, in two weeks, on the 1st Sunday of Advent, we’ll begin using the new English translation of the Roman Missal. Today I’m going to focus on two things: the parable we just heard [Mt 25:14-30], and a few of the changes we’ll encounter. You see, there’s a strong connection between the two, and I trust I’ll be able to make that connection.

As for this parable of the servants and the talents, it seems to be often misunderstood, largely because of the word “talents.” Many seem to think the parable is simply about using one’s talents and gifts wisely, sharing those talents, making the most of one’s abilities. And I’ve even listened to a few homilies that said exactly that. But I really believe this represents a too narrow reading of the parable.

When Jesus spoke these words, a “talent” was a specific amount of money. Indeed, it was worth 6,000 drachmas, a considerable sum. The parable is less about using the human gifts God gave us, than it is a dramatic lesson about God’s judgment, especially His judgment of us Christians. Forgetting this, we can overlook a couple of important things.

First, the servants are entrusted with something of extraordinary value, something far greater than such gifts as musical talent, or intelligence, or athletic skill, or any other personal ability. No, this is a special gift. God has entrusted them, just as He has entrusted every Christian, with His treasure of grace and mercy. In other words, He has given us a share in His Divine Life. This gift, more valuable than anything else in our lives, is entrusted to us through our baptism and continues to be nourished in the Eucharist and the other sacraments of the Church.

Now, for reasons we don’t understand some people seem to receive a greater share of this Divine gift. Some among us are remarkable saints while others, perhaps most of us, seem to be somewhat less blessed. But, as baptized Christians, all of us have received this valuable gift. How did Jesus put it when asked about John the Baptist?

“…among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.” [Lk 7:28]

And that, we hope, will be you and me…the least, and yet greater than the greatest of the prophets. We have all been given something absolutely extraordinary. It has little to do with skill or ability in any purely human activity; rather it makes itself known in how we carry the love of God Himself into the world. For we have been given God’s greatest gift, the gift of His Holy Spirit.

The second thing in this parable we often overlook stems from the first. It’s something we’ve heard Jesus say before:

“Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.” [Lk 12:48]

God invites us to understand that He expects this gift of His to bear fruit. Despite the fact that this gift is the all-powerful Holy Spirit, the Lord, the Giver of Life, you and I must still accept it. We must respond to it. Just as the creative Word of God, having become one of us, humbled Himself by allowing His creatures to nail him to a Cross, so too the Spirit puts Himself into our hands.

We can accept Him and let Him transform our lives, and take part in the coming of the Kingdom. Or we can reject Him out of fear or cowardice or timidity or laziness. God allows us to choose. We can bury His gift and do nothing with it. But when He comes to us, as He certainly will, and asks us how we have used His gift of the Spirit, His gift of Divine Life, what will we tell Him?

You see, my friends, when God judges us it is not our human talents and abilities that will separate us, one from another. It is our use of His greatest gift that will turn us into saints.

Talent, then, sometimes doesn’t mean talent. Words make a difference. And as I’ve looked at some of the different words we will soon be praying at Mass, I have come to realize how true this actually is. Yes, words really do make a difference. Let’s just consider a few of the changes to the responses that form some of the liturgical dialog between priest and people.

When the celebrant says, “The Lord be with you”, we will now respond, “And with your Spirit.” [2 Tim 4:22; Gal 6:18; Phil 4:23; 2 Cor 13:13]

This offers us a far deeper meaning, something well beyond the ordinary conversational “And also with you.” From our parable of the talents, what did we come to understand? That God’s greatest gift is the gift of His Spirit. And so with this response we tell the celebrant:

“Yes, praise God, for the Lord is with us today. And we pray too that you have accepted His gift of the Spirit, that His Spirit fills you with His Divine Life, that His Spirit is with your spirit.”

Later, as the priest offers the gifts of bread and wine, we will now respond with: 

“May the Lord accept this sacrifice at your hands, for the praise and glory of his name, for our good and the good of all his holy Church.”

“…his holy Church.” Just that one word – holy -- has been added. Or perhaps I should say, in the past, that one word was deleted. For in the Latin Roman Missal, from which all these translations come, we find the words, “Ecclesiae suae sanctae” – His holy Church – for the Church is and always will be one, holy, catholic, and apostolic.

Why had that one word been omitted from the earlier translation? I don't know. But just this one word reminds us what God calls us to be both both individually and together in the communion of God’s Church; we are called to be holy, to be saints.

Then, just before the Preface of the Eucharistic Prayer, in a brief dialog between priest and people, we hear the words, “Let us give thanks to the Lord our God” [Ps 100; 1 Chr 16:1-36], to which we now respond,“It is right and just.”

Right and just: two simple, one-syllable words that encapsulate the two great commandments; for it is right to give thanks and praise to God, and justice to our neighbor -- two words that tell us how to use the invaluable gift God has given us. We thank God for the gift. We’re not to bury it, but to unwrap it completely, to open that gift by doing what it right, what is just, by loving God and neighbor.

Because we proclaim this as we begin our liturgy of the Eucharist, our liturgy of thanksgiving, we’re reminded of the important connection between the Eucharist and Justice. To receive the Body and Blood of Jesus Christ and then to go out into the world and act unjustly…well, this is worse than burying the gift.

The Centurion: "Lord,. I am not worthy..."

And, finally, right before Communion we’ll now respond with: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” [Mt 8:8]

“…under my roof…my soul shall be healed.” These words, too, make a difference, highlighting the connection between Christ’s Eucharistic presence in the Church, under this roof, under His roof, and His presence under our roof, in our lives and in our homes, the domestic Churches. It reminds us too that our greatest need, the world’s greatest need, is for spiritual healing, the healing of souls.

And as with all these responses, the Scriptural roots of the Mass are brought more clearly into focus.

The words we pray do make a difference, don’t they? We’re all called to open our hearts and minds to the deeper meanings behind the words we pray at Mass, and how we live them out in our lives. These aren’t new words; rather, they’re ancient expressions of the never-changing truths of our faith. 

This faith, this gift, expressed in the Creed we profess, begins with the word, Credo, “I believe.” And when we pray it together here, it makes us the “We” of the Church, the communion of believers.

You see, it’s all of one piece: the gift, the words, Scripture, the Eucharist, our lived faith.

And so, let us pray that when we are judged, the Lord will turn to each of us with the words we long to hear…“Well done, my good and faithful servant.”

Homily: 30th Sunday in Ordinary Time

Note: As the Church in English-speaking countries prepares for the new translation of the Roman Missal used at Mass, we here in the Diocese of Orlando have been encouraged by our diocesan liturgical office to address these changes in our Sunday homilies. On occasion it can be a bit of a challenge to discuss and explain some of the changes while, at the same time, fulfilling the need of the homilist to bring the scriptural readings to life. I have tried to marry these two demands and trust it hasn't resulting in too awkward a union. The following, then, is the homily I preached earlier this morning.
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Readings: Ex 22:20-26; Ps 103; 1 Thes 1:5c-10; Mt 22:33-40

First of all, I’d like you all to know that our celebrant today, Father Gerry Shovelton, was my pastor at my last parish on Cape Cod. Indeed, Father Gerry is largely responsible – well, along with the Holy Spirit and Dear Diane, my wife – for my being ordained a deacon almost 15 years ago. He's also largely responsible for our moving here to The Villages. So…if you have any complaints, you’ll know where to direct them.

Now let’s see how well Dawn, our cantor, has prepared you for what’s coming. How many of you know that, beginning on the First Sunday of Advent, there will be some significant changes to the words you will hear and say at Mass? Show of hands…

Wonderful. It appears the word is getting out. And I hope you’ve all been taking a few minutes to read the bulletin inserts that describe these changes.

It’s important to realize that the Mass itself will not change. Indeed, the basic structure and content of Mass hasn’t changed in 2,000 years. If you read St. Justin Martyr’s description of the Mass as it was offered about 100 years after Jesus’ death, you will find it virtually identical to the Mass we celebrate here today.

No, the changes we will soon experience are primarily linguistic changes, stemming from a more accurate translation of the Roman Missal to ensure the English text used at Mass corresponds to the Church’s official Latin text. The English translation we’ve been using in recent years is quite different from the translations used by other language groups. Spanish, French, Italian, German, Portuguese and other translations follow the official Latin text much more closely. And so, we must prepare for these changes in language. In addition to bulletin inserts, you’ll be hearing a lot about these changes in homilies between now and Advent.

It’s also important to realize that all of us here – not just the priest, or deacon, or server, or reader, or musicians, but every single one of us – is an active participant in the liturgy. We each have a role as we take part in the mystery of this Holy Sacrifice. We are not simply onlookers, like those who stood at the fringes of that Holy Ground of Calvary and watched the crucifixion and death of Our Lord out of mere curiosity.

No, when we participate at Mass we are right there alongside Jesus in His suffering, in the weakness He chose to accept out of love for us. At Mass, at the foot of this altar, we take our own sinfulness to Him on the Cross; for we are a repentant Church, fully aware that His Passion and Death is the great act of redemption, the means of forgiveness God offers a sinful world. It is this act of Divine Love that stirs in us a need to worship, to respond in faith. And Jesus provided us the means to fulfill this need when He instituted the Mass and the priesthood at the Last Supper.

What a marvelous gift, a gift truly beyond understanding, for through it He gives us Himself in the Eucharist. This is no symbol – this bread and wine become Body and Blood – but God Himself, Emmanuel, God with us and in us. As Jesus revealed to those gathered in the synagogue in Capernaum:

“Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” [Jn 6:54-56]

Now isn’t this, brothers and sisters, a reason for rejoicing. But, really, how joyful are we? Are you and I as joyful as the Christians of Thessalonica, praised by St. Paul in today’s second reading for their joy, for their enthusiastic missionary spirit?

“…you became imitators of us and of the Lord, receiving the word in great affliction, with joy from the Holy Spirit…a model for all the believers.”  And then Paul added, “…from you the word of the Lord has sounded forth… in every place …” [1 Thes 1:6-8]


This, brothers and sisters, is what God wants from us as well: to sound forth His Word in every place. When we participate at Mass, here in this Holy Place, does God’s Word “sound forth” from us, or do we simply go through the motions? Do we receive God’s gifts of Word, Body and Blood with thankfulness and humility, intent on taking Him to every place, as the Thessalonians did?

One of the oldest and most beautiful prayers of the Mass is a true “sounding forth” prayer, the Gloria, the prayer that follows immediately after the Penitential Rite at the beginning of Mass. It’s a fitting place for such a prayer. Having just expressed repentance for our sinfulness, and our thanksgiving for God’s forgiveness, we then turn to God in praise, overwhelmed by His love, His majesty, His mercy, His gifts, His promise of eternal life.

As Jesus instructed the Pharisees in today’s Gospel passage from Matthew, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment.” [Mt 22:37-38] What better expression of the love we have for God than to pray together, “Glory to God in the highest...”?

The new translation of this ancient prayer is slightly longer because it more closely reflects its Scriptural roots. Listen for a moment as I read it:

Glory to God in the highest, and on earth peace to people of good will.

We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, O God, almighty Father.

Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us.

For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father.

Yes, there are a few additions, a few changes in wording, but nothing we won’t get used to. And the fact that we usually sing the Gloria will make the transition that much easier. And so, let’s all follow St. Paul’s lead, and sound forth with joy and thanksgiving as we sing God’s praises in the Gloria.

Then, just before the Liturgy of the Eucharist, each of us declares aloud our Catholic faith, publicly accepting that which the Church teaches. We do this by reciting the Creed. Two versions of the Creed are now acceptable, the Nicene Creed and the Apostles Creed.

Because our Baptismal Promises are based on the Apostles Creed, the Church encourages its use during the Seasons of Lent and Easter when the focus is on the Sacrament of Baptism. Normally, however, we’ll continue to use the Nicene Creed, a product of the First Council of Nicaea in the year 325, largely in response to the Arian heresy which in essence denied the divinity of Jesus Christ.

And, again, there are a few changes.

We begin with “I believe” rather than “We believe” both because it is an accurate translation of the Latin word, Credo, and to remind us that each one of us is declaring his or her faith as an individual.

We’ll also encounter the word, “consubstantial”, a more theologically correct way of describing the eternal Oneness of Father and Son.

And, finally, the word, “Incarnation” is used to describe the annunciation and birth of our Lord, the act of our God taking on flesh to become one of us out of love for us.

But the most important aspect of all this is the need for each of us to pray here at Mass, not just with our voices, but with our hearts and minds. Indeed, because we haven’t yet memorized them, these changes may actually cause us to think more deeply about what we are praying, leading each of us to a greater understanding of our faith and a deeper love for our God.

And we must not forget that Jesus gave us a second commandment: to”love your neighbor as yourself” [Mt 22:39] We are commanded to do exactly this at the end of Mass when the deacon gives the dismissal. In Latin, this dismissal is “Ite, missa est”, which, at least in one literal translation, can mean, “Go! It is sent.”

The “it” of course is the Church – that’s you and me, all of us gathered here as witnesses to this Holy Sacrifice, as recipients of God’s gifts. And we are truly sent. We are sent to do the work of Christ in the world, in the world that you and I encounter in our own lives, to see Jesus Christ in others and to be Jesus Christ to others. We are sent to pray as we believe, and to live as we pray by loving God and neighbor.

Today, then, as we celebrate on this altar Jesus’ eternal act of love for us on the cross, let’s each take a moment to ask God for the courage to be the people he has called us to be, people who return all they have and are to God – people of his Kingdom.

Changes to Liturgical Texts

As the (sort-of) director of liturgy of our parish, I was asked to give a presentation last evening on the upcoming changes to the English translation of the Roman Missal's liturgical texts. The audience was the local affiliate of the Council of Catholic Women. It wasn't a long talk, under 30 minutes, and I spent more than half of my time with them providing a bit of liturgical history and explaining the reasons behind the textual changes. At that point I offered a few of the more obvious examples, focusing especially on the revisions to the assembly's responses.

I expected to hear some grumbling and negative comments about the changes, but surprisingly everyone seemed very positive. Indeed, I didn't receive a single negative question during the Q&A. I thought they were particularly appreciative of the fact that the changes were being explained and addressed well in advance of their implementation next Advent. This was especially encouraging, and as a result I have begun work on a plan of liturgical catechesis to prepare our parishioners for the revisions. I hope all our parishioners will be as receptive and enthusiastic as these women were last night.

Personally, I'm all in favor of the revised translations. In some of the current English texts the beauty of the Latin phraseology is sadly lost. And in many instances key words and phrases were simply omitted. The Gloria is one of the more obvious examples, but there are far more subtle examples as well. In the response to the Orate, fratres prayer, which the priest prays right before the Preface to the Eucharistic Prayer, the current text has the assembly responding with the words, "May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good and the good of all his Church." And yet, in the Latin Roman Missal, of which these words are supposedly a translation, the last three words of this response are, "Ecclesiae suae sanctae." And so "his holy Church" somehow became "all his Church." For years now, I've wondered why the word "sanctae" (holy) was omitted in translation. Thankfully, it has been restored in the revised translation. Do you think that if hundreds of millions of people had all been praying for the holiness of Christ's Church for the past few decades, it might have made a difference? Just a thought.

God's peace...

Final Vatican Approval of English-Language Translation of New Roman Missal

The United States Conference of Catholic Bishops has announced the Vatican's approval of the English-language translation of the new Roman Missal. The president of the USCCB, Cardinal Francis George, announced that implementation of the new missal will take place on the First Sunday of Advent, 2011. For those of us who happen to be parish directors of liturgy, this is a big deal and provides us with a firm deadline for preparing our parishioners for the many changes. I've included the complete USCCB press release below:

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U.S. Adaptations to Mass Prayers Also Approved
Parish Education Efforts Urged To Precede Implementation
Resources Available Through USCCB

WASHINGTON—Cardinal Francis George, OMI, Archbishop of Chicago and President of the United States Conference of Catholic Bishops (USCCB), has announced that the full text of the  English-language translation of the Roman Missal, Third Edition, has been issued for the dioceses of the United States of America. 
           
The text was approved by the Vatican, and the approval was accompanied by a June 23 letter from Cardinal Llovera Antonio Cañizares, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments. The Congregation also provided guidelines for publication.
           
In addition, on July 24, the Vatican gave approval for several adaptations, including additional prayers for the Penitential Act at Mass and the Renewal of Baptismal Promises on Easter Sunday. Also approved are texts of prayers for feasts specific to the United States such as Thanksgiving, Independence Day and the observances of feasts for saints such as Damien of Molokai, Katharine Drexel, and Elizabeth Ann Seton. The Vatican also approved the Mass for Giving Thanks to God for the Gift of Human Life, which can be celebrated on January 22. 
           
Cardinal George announced receipt of the documents in an August 20 letter to the U.S. Bishops and issued a decree of proclamation that states that “The use of the third edition of the Roman Missal enters into use in the dioceses of the United States of America as of the First Sunday of Advent, November 27, 2011.  From that date forward, no other edition of the Roman Missal may be used in the dioceses of the United States of America.” 
           
The date of implementation was chosen to allow publishers time to prepare texts and parishes and dioceses to educate parishioners.
           
“We can now move forward and continue with our important catechetical efforts as we prepare the text for publication,” Cardinal George said.
           
In the coming weeks, staff of the bishops’ Secretariat of Divine Worship will prepare the text for publication and collaborate with the staff of the International Commission on English in the Liturgy (ICEL), which will assist Bishops’ Conferences in bringing the text to publication. In particular, ICEL has been preparing the chant settings of the texts of the Missal for use in the celebration of the Mass. Once all necessary elements have been incorporated into the text and the preliminary layout is complete, the final text will go to the publishers to produce the ritual text, catechetical resources and participation aids for use in the Liturgy.
           
Receipt of the text marks the start of proximate preparation for Roman Missal implementation. Before first use of the new text in Advent 2011, pastors are urged to use resources available to prepare parishioners. Some already have been in use; others are being released now. They include the Parish Guide for the Implementation of the Roman Missal, Third Edition, and Become One Body, One Spirit in Christ, a multi-media DVD resource produced by ICEL in collaboration with English-language Conferences of Bishops. Both will be available from the USCCB. Information on resources can be found at www.usccb.org/romanmissal
           
Bishop Arthur Serratelli of Paterson, New Jersey, Chair of the Bishops’ Committee on Divine Worship, voiced gratitude for the approval.
           
“I am happy that after years of preparation, we now have a text that, when introduced late next year, will enable the ongoing renewal of the celebration of the Sacred Liturgy in our parishes,” he said.  Msgr. Anthony Sherman, Director of the Secretariat for Divine Worship of the USCCB noted, “A great effort to produce the new Roman Missal for the United States, along with the other necessary resources, has begun.  Even as that work is underway a full–scale catechesis about the Liturgy and the new Roman Missal should be taking place in parishes, so that when the time comes, everyone will be ready.”
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New Roman Missal Website - US Bishops

The US Bishops have launched a new website (http://www.usccb.org/romanmissal/) designed to lead both clergy and laypeople through the upcoming changes to the English language translation of the 2000 edition of the Roman Missal. The changes are many, and include some very different wording to the responses and acclamations made by the people during Mass. Incorporating these changes when the time comes will necessarily be preceded by much catechesis to prepare the faithful. Here's hoping each diocese and parish does a better job instructing the people than most did with the liturgical reforms after the Second Vatican Council.

Recently I spoke with our diocese's director of liturgy and was impressed with the preparations he's making to ensure the changes are understood by both the clergy and the faithful. I only hope that all of our bishops realize that these changes are not trivial and that their implementation deserves attention, time and resources, certainly as much as their annual appeals for donations. The date for full implementation has not yet been set, and I expect we'll have a couple of years to prepare, primarily because of the need to to compose new music that will reflect the changes to the parts of the Mass.

Personally, I'm pleased with the changes since they better reflect the language of the Roman Missal itself and correct many of the poor translations that we have had to live with all these years since the English translation to the 1975 Roman Missal was published.

Anyway, if you want to check out the changes and help prepare yourself in advance of their eventual implementation, click here. Take some time to explore the website, and be sure to visit the "frequently asked questions" (FAQ) and "Examples" pages.

Olympics, translations, good Knights, Roman birthdays...

I've become one of those people who greets the Olympic games with a yawn. I wasn't always that way. I can recall being glued to the TV screen, fascinated by the enthusiasm and spirit of the amateur athletes who once competed in these games. In those days -- 30 or more years ago -- they all seemed happy just to be there. I hope it's still that way for most of today's Olympic athletes, but I somehow doubt it. Something has happened along the way. The Olympics have become as professional as the NFL and NBA. With the exception of those who compete in the few obscure sports that lack the following needed for sponsors and media attention, many Olympic athletes are now paid professionals and many of these are very highly paid indeed. The members of our basketball, tennis, hockey, and volleyball teams are all professionals, as are many of our track and field athletes. Somehow I find it difficult to cheer wildly for a team of millionaires as they compete against some third-world team that had to scrape together the money for their airfare.

Remember the Jamaican bobsled team? How could anyone root against those guys? And what about the "miracle on ice," the remarkable victories of the United States ice hockey team over the Soviet Union and Finland in 1980? Although some members on that team went on to play in the NHL, they were just college kids at the time, playing for the love of the sport. I'm afraid those days are gone forever. Of course we do have Lopez Lomong, the US flag bearer from the Sudan, Michael Phelps, Dara Torres, and the other swimmers...

The other thing that bothers me about the Olympics are the accompanying ceremonies that increasingly resemble pagan or new age religious rites. One can only pray that one day the entire world will have as much respect for the Eucharist as it seems to have for the Olympic torch.

Enough grumbling, or I'll risk turning into a curmudgeon. Anyway, I won't have time to watch much of this year's summer Olympics since our elder daughter and four of our grandchildren arrive Wednesday. I'll have better, un-curmudgeonlike things to do.

And speaking of better things, I'm pleased to see that the Vatican's Congregation for Divine Worship has approved the new English translation of the Order of the Mass. From what I've read so far, it corrects many of the mistranslations found in the current Ordo Missae. It's also refreshing to read that Cardinal Arinze, the Prefect of the Congregation, does not want the changes made immediately, but explained that time is needed "for the pastoral preparation of priests, deacons and for appropriate catechesis of the lay faithful. It will likewise facilitate the devising of musical settings for parts of the Mass.” A nice change from the approach taken back in the 60s and 70s when major liturgical changes were introduced almost overnight with little or no catechesis. Some bishops and liturgists are, of course, upset about the revisions, even though their purpose is simply to ensure the English accurately reflects the Latin of the Roman Missal on which all translations are supposedly based. Read more about it here.

It is also good to see that some Catholic organizations still have the courage to support publicly the Catholic Church's teaching on so-called "controversial" issues. The Knights of Columbus, at their supreme convention in Quebec City, approved resolutions calling for the legal protection of marriage and asking Catholics holding elected office to “be true” to their faith by acting “bravely and publicly in defense of life.” How sad that the Knights had to do this. How sad that so many Catholic politicians, judges and government policy makers reject Church teaching out of hand. And it's especially sad that we have regressed so far morally that such issues as the protection of innocent lives and Christian marriage have become "controversial." Click here for more on the Knights' convention.

But any sadness I feel is outweighed by joy because organizations like the Knights are willing to stand up publicly and tell our society to "Stop!" This is something we can all do. These life issues are not as complicated as some would have us believe. One need not be a physician or biologist to know that abortion is the wrongful taking of a human life. One need not be a sociologist or psychologist to know that same-sex marriage is simply not marriage. And one need not be a Christian to know these things. You and I and every human being knows them in our hearts because God has blessed us with Natural Law, the law that enables us to discern right from wrong, the law that governs our human nature. And so, don't fall prey to the obfuscations of the "experts" or the rationalizations of the politicians. Listen instead to your Church, a Church guided today, as it has always been, by the Holy Spirit. And pray for those who obstinately refuse to listen to and follow the Church's consistent and inerrant teachings on faith and morals.

Note on our upcoming trip to Rome: The mad planner (that is I) has struck again. In addition to the papal audience and the tour of the excavations under St. Peter Basilica, I have also booked a tour of the Vatican Gardens and a combined tour of the Vatican Museum and Sistine Chapel. We visited the Museum and Sistine Chapel back in 2000, but it's all far too much to take in on a single visit. But even with all these planned events, we'll still have time for good food, good wine, and good times.

I'll celebrate my sixty-fourth birthday while we're in Rome (September 13 - St. John Chrysostom) and in anticipation of this minor milestone could not help but recall the old Beatles' song. Remember the lyrics? "Will you still need me, will you still feed me, when I'm sixty-four?" When I posed this question to Diane today, she nodded, although a bit reluctantly it seemed to me. And so, I guess this means I'm good for another year. One more reason to praise God.

God's peace...