Springtime Reading

Every so often, someone asks me: "What are you reading lately?" Most often the question comes from a friend or acquaintance who's visited our home and has taken a peek into my so-called den. Often enough this messy room shocks visitors who for some reason expect me to be more organized. I could include a photo but would prefer to avoid the embarrassment. I'd rather just drop a few hints and leave the rest to your imagination. 

Most of the walls of this room are hidden behind six tall overflowing bookcases. More books rise up from the floor in semi-neat stacks. The storage of books is a process of continual evolution and even a cursory look suggests no real system of organization. The result? Searching for a particular book usually turns into an adventure. I'm not proud of this, but organization takes time. Perhaps every couple of years, the chaos reaches a critical level and I devote most of a day to rearranging books by subject matter, separating others I intend to give away, and moving some to the many bookcases in other rooms of our home. This task, driven by necessity, is far from enjoyable. But it must be done because I lack the discipline to return books to their proper place and tend to stash new books wherever they fit. Yes, indeed, my lack of discipline and organization leads only to chaos.

But even chaos can bring its rewards. Yesterday, while looking for a particular book, I found another I had not yet read and had forgotten. Buried at the bottom of one of those stacks on the floor, it called to me, demanding to be read. Since I tend to have three or four books going at the same time -- something that Dear Diane finds strange -- I simply added it to my current reading.

When do I read? Whenever I have the time. Multiple ministries have no respect for personal schedules and make it difficult to set particular times for other activities, including reading. Fortunately, I read rather quickly, thanks to a speed-reading workshop I attended in graduate school back in the early 70s. Unless the book is a particularly dense theological or philosophical text, I can usually finish it rather quickly.

Anyway, if you are interested, here's a sampling of what I'm reading now, or intend to read, in the springtime of 2022.

Dare We Hope That All Men Be Saved? by Hans Urs von Balthasar (1986). 

Hans Urs von Balthasar (1905-1988), one of the great theologians of the 20th century, wrote this book not long before his death. Although I first read this book in the mid-90s, its publication had already generated so much controversy, I wanted to read it myself and see what all the furor was about. And now, as I am much closer to the end of my life, I thought perhaps it was time to read it again.

Although I was (and still am) no theologian, I found the book to be thoughtful, measured, and scripturally sound. I could never understand why von Balthasar and his book became the target of so many attacks. God's plan for the salvation of humanity, particularly for the salvation of each individual, remains a mystery. Can we not hope for the salvation of all?

Von Balthasar examines sacred Scripture and brings to light many of the passages that encourage Christians to hope that God will bring all to salvation. He neither ignores nor denies the more "threatening" passages that obviously argue against this. In his follow-up "Discourse on Hell" (included in the book and written as a response to his critics), he simply says:

"I claim nothing more than this: that these statements give us a right to have hope for all men, which simultaneously implies that I see no need to take the step from the threats to the positing of a hell occupied by our brothers and sisters, through which our hopes would come to naught."

He goes on to write: 

"I do not wish to contradict anyone who, as a Christian, cannot be happy without denying the universality of hope to us so that he can be certain of his full hell: that was, after all, the view of a large number of important theologians, especially among the followers of Augustine. But, in return, I would like to request that one be permitted to hope that God's redemptive work for his creation might succeed. Certainty cannot be attained, but hope can be justified."

Von Balthasar then adds the following, suggesting the Church, in its wisdom, has long understood this:

"That is probably the reason why the Church, which has sanctified so many men, has never said anything about the damnation of any individual. Not even about that of Judas, who became in a way the representative example for something of which all sinners are also guilty."

I've just completed (I think) my third reading of this book and strongly recommend it, especially if you find the idea of God bringing all to salvation highly improbable or even impossible. As for me, I've always been a sucker for hope, the theological virtue that promises me so much more than I deserve.

Eliot and His Age, by Russell Kirk (1971). 

Russell Kirk (1918-1994) was perhaps the most eloquent, influential, and solidly conservative man of letters of the 20th century. I attribute the genesis of my own political beliefs to his book The Conservative Mind which i first read only months after its publication in 1960. At the time I was a high school junior who was searching for some solid foundational ground to support the beliefs I instinctively held. 

Kirk (photo left) was a prolific writer, and many of his books have pride of place in my personal library. I had known of his fondness for T. S. Eliot, with whom he shared a personal friendship, but I had never read this remarkable work. I'm now about halfway into it an already consider it essential reading for anyone truly interested in understanding the great poet's life and works, as well as the ideas that stimulated his timeless writings.

If you're a fan of Eliot (photo left), you'll know that his essays and other prose works are almost as important as his poetry. Indeed, his ideas are perhaps even more meaningful to our society today than when they were first written. Kirk, writing of Eliot's influence in the early 1920s, stated:

"Of missions to the masses, the twentieth century knew too many; Eliot's mission was to the educated classes. The drift toward Marxism, or toward some other totalist ideology, was apparent already among literary people: Eliot would offer them an alternative -- in philosophy and religion, in humane letters, in politics." [P. 81]

And while you're at it, pick up a copy of Eliot's The Idea of a Christian Society, a wonderful essay containing such profound gems as this:

"...in a society which has ceased to be Christian...I would remark that there are two points of view...The first is that a society has ceased to be Christian when religious practices have been abandoned, when behavior ceases to be regulated by reference to Christian principle, and when in effect prosperity in this world for the individual or for the group has become the sole conscious aim. The other point of view, which is less readily apprehended, is that a society has not ceased to be Christian until it has become positively something else...I believe that the choice before us is between the formation of a new Christian culture and the acceptance of a pagan one." [P. 10]

By the way, my copy is a first US edition (1940) for which I paid all of $2.00 in a used bookshop some years ago. 

Of yes, and don't neglect the great poet's poetry...perhaps more on this in some future post.

I'm running out of time (and steam) and still have two homilies to write for Mass and a Baptism on Saturday. Here's one more suggestion, a bit of a change of pace since it's a work of fiction.

There Are Doors, by Gene Wolfe (1988). 

Gene Wolfe (1931-2019) might well have been one of the best modern American writers of fiction. Sadly, his work tends to be overlooked because it is usually classed as science fiction. I suppose it is, but it's really so much more. Just the fact that I rarely read the genre -- except for books written by Wolfe -- might convince you to give him a try.

Every so often I find one of his books in a used bookstore or turn to Amazon and search for one I haven't read. This book is one of those Amazon purchases. A used copy, it arrived on our doorstep a couple of days ago and I just started to read it yesterday evening. It took only about 30 seconds to grab my attention, although after about 50 pages I realized it was too late to continue reading since I had to get up at 5:30 this morning. I'll probably finish it tonight.

Wolfe once wrote that "A great story...is one that can be read with pleasure by a cultivated reader and reread with increasing pleasure." Believe me, this describes Wolfe's stories perfectly.

If you've never read Wolfe, I would suggest turning first to his novel, A Soldier of the Mist (1987). (The link takes you to a double novel that includes this book and its sequel.) The novel tells a remarkable story set in 479 B.C., a time when "the gods walked the earth with men." The hero, a Greek mercenary soldier named Latro, suffered a head would in battle and became separated from his fellow soldiers. As a result of his wound, he experienced severe memory loss that included his ability to remember from one day to the next. He is forced, therefore, to live in a constant present. His only aid is a daily written record which he reads each morning to give his life some continuity. But his wound has also given Latro a gift of sorts: his sense can penetrate into the supernatural world that surrounds him. He can see and communicate with a wide variety of beings, from gods and goddesses to ghosts and demons.

Another of Wolfe's books that received a lot of critical attention is among my favorites: Pirate Freedom (2007). I just love the plot. It's a time-travel story of a Catholic priest, Father Christopher, who finds himself transported back in time to the age of piracy in the Caribbean. There he becomes Captain Chris, a rather successful pirate. An absolutely fascinating story -- I won't reveal the ending -- that examines the relationship among love, faith, and morality.

Wolfe was a Catholic whose deep faith permeated his works, often in the most subtle ways that no doubt had a significant influence on many of his readers.

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In addition to the books mentioned here I'm currently reading a few others. Perhaps I'll take the time to mention them in the near future.

God's peace and happy reading.

Homily: Saturday, 23rd Week in Ordinary Time (20th Anniversary of 9/11)

A few years ago, on one of my days as on-call hospital chaplain, I visited a patient who began the conversation by saying he belonged to no church, that he believed in God, but was pretty sure God didn’t care much about him.

That’s not the sort of thing you usually hear when visiting patients, so I asked him why he thought that. His answer was just as surprising…

“I’m 83 years old and I’ve done just about every bad thing you can imagine. And now they tell me I’m dying. I don’t know if there’s a heaven or a hell, but I’m pretty sure I’m not going to heaven.”

I smiled at him and asked, “Oh, so you’re a sinner?”

His response? “Yeah, I guess I am.”

“Well, welcome to the club,” I told him. “a very exclusive club, one that includes us all.”

It was then I thought of what St. Paul wrote to Timothy, words from today's first reading:

“Christ Jesus came into the world to save sinners. Of these, I am the foremost” [1 Tim 1:15].

Sharing this with him, I told him he reminded me of St. Paul, a man who realized his sinfulness, but then came to understand that Jesus Christ entered the world, that He suffered and died to save him and every other sinner.

The two of us shared a lot that morning, including the fact that we each had a friend who died on 9/11.

Yes, we shared a lot, about sin, and repentance, and forgiveness, and redemption. And I think it changed us both. As we heard in our psalm:

“He raises up the lowly from the dust…” [Ps 113:7]

That’s how we all feel sometimes, isn't it? As if we’re enveloped in a cloud of dust, struggling to break through, hoping to see the light and find the truth.

But we can’t do it on our own. Only God can raise us up, out of the world’s dust. Like my hospital patient, sometimes it can take a lifetime to understand and accept that.

As I hope he discovered, it’s never too late to rebuild our house on the solid foundation of God’s mercy, God's love, and God's Word.

I thought of him, too, today as we call to mind tragic events of 20 years ago. And there’s so much to remember, isn’t there?

We pray for those who lost their lives, and for those they left behind.

We also pray for and thank those who gave their lives, who didn’t hesitate to enter selflessly into that cauldron, those scenes of destruction, to help -- those first responders who gave everything, and the 40 men and women on flight 93 who sacrificed their lives to save others.

Yes, indeed, although so many died in those clouds of dust in Manhattan, the Pentagon, and in a field in rural Pennsylvania, we believe they were raised up by the Lord.

In the first of His brief parables in today’s Gospel passage from Luke, Jesus tells the disciples:

“Every tree is known by its fruit…” [Lk 6:44]

There was certainly enough “rotten fruit” on that September 11, acts carried out by those whose hearts were filled with hatred.

But there was so much more “good fruit,” thanks to the goodness the world witnessed that day. How did Jesus put it?

“A good person out of the store of goodness in his heart produces good…” [Lk 6:45]

There were so many hearts filled with goodness that day, so many who have given their lives in our defense since then, and so many today as well.

The other day, in an interview, a woman who lost her husband on 9/11 said, “And I pray, too, for the terrorists, because only God can change their hearts. We certainly haven't been able to do it with politics, diplomacy, or military might.”

Today, she, and I, and all of us look at our world and wonder if much has really changed in 20 years. Perhaps the answer lies in our hearts.

Do we honestly think we can bring about goodness in the world without God’s help?

No, only God can raise us up out of the dust. We can’t do it on our own.

Perhaps 3,000 years ago, the Psalmist said it well:

"Do not put your trust in princes, in mortals in whom there is no help. When their breath departs, they return to the earth, so that very day their plans perish. Happy are those whose help is in the God of Jacob, whose hope is in the Lord their God [Ps 146:3-5].

Do we place our hope in the Lord, our God? Are we like those whom the Lord praised?

"I will show you what someone is like who comes to me, listens to my words, and acts on them” [Lk 6:47].

 God love you and God bless our nation.

Bible Study Guide: The Book of Haggai

Okay, I’m all excited because it looks like we’ll be restarting our parish weekly Bible Study sessions soon, probably in early August. After well over a year without being able to get together, it will be a joy to meet once again and study God's Word together. Throughout the pandemic, I've tried, not always successfully, to keep our participants at least somewhat involved. 

Using Zoom was ruled out simply because we have so many people, nearly 100 at last count. And to be honest, I really don't care for video meetings. Even in my business days I never really liked conference calls. Always preferred face-to-face meetings, where things actually got accomplished. But fortunately (for me at least) I'm retired from all that so it makes little difference.

As part of my ongoing effort to keep folks thinking about things Biblical, I've been writing a series of Study Guides. I actually started these 15 years ago when we first began our parish Bible Study. But since the pandemic hit us, I've been writing them at a record-setting pace...at least for me. The latest is Study Guide #46 and addresses the book of the minor prophet Haggai. We know absolutely nothing personal about this prophet other than what he tells us in his brief, two-chapter prophecy, a series of messages he proclaimed to the Jewish remnant in Jerusalem during the months of August through December 520 B.C.

But Haggai's message was a message of hope, perhaps just the kind of message we need today, a message in which God reminds the faithful:

"I am with you...My spirit remains in your midst. Do not fear!"

Yes, indeed, God is Emmanuel -- God with us.

If you actually want to read this latest Bible Study Guide, simply go to the "Documents" page of our Bible Study website, and scroll down to Study Guide #46. Or you can go directly to the PDF file here: Study Guide #46 - Haggai

COVID-19 Bible Study Reflection #2: The Book of Job

Once again I have put some words together, aimed at my Bible Study participants, that I trust will offer hope during this challenging time. The Book of Job seemed like a good source for that hope, so I made it the center of this reflection. 

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Responding to a request from one of our Bible Study regulars, I decided to offer a view – a necessarily brief view -- of the current crisis through the lens of the Book of Job. Given the suffering experienced by so many throughout the world today, it was an excellent suggestion. Many are turning to God in prayer, begging for His help as they face not only the possibility of serious illness, but also unemployment and future uncertainty. Others, in the face of real suffering, turn from God in confusion or anger, asking why they or their loved one have become victims of this virus. They blame God and ask how a loving God could inflict so much pain on so many. And, of course, there are some who accept their suffering, who see it as a gift, as a means to deepen their faith, or as a sign pointing the way to a closer, more intimate relationship with God. All of these can benefit from the story of Job, a man who suffered much and also prefigured our Lord, the Suffering Servant [Is 52:13-53:12].

If you have not already read the Book of Job, or if you haven’t read it recently, I encourage you to do so now. Consisting of 42 chapters, Job is not a brief book, but given our situation in the midst of stay-at-home sheltering, I expect you all have more than a little extra time on your hands and should be able to spend some of it reading the Bible. If you are sequestered as a couple, I suggest reading the Book of Job together, aloud, perhaps pausing occasionally to share insights and questions.

You will find that the Book of Job tells a wonderful and interesting story, one that focuses on the meaning of pain, suffering, and tragedy, these ever-present aspects of the human experience. Many of the ancients, among both Jews and Gentiles, saw material blessings or misfortunes as manifestations of divine rewards or punishments. Prosperity was believed to be the result of virtue while sin brought misfortune. In a most wonderful way, the Book of Job challenges this too pat explanation of God’s governance of creation. It does so by introducing us to the book’s title figure, a man named Job. Not only is Job largely innocent and underserving of punishment, but he also calls into question the traditional explanations offered by his so-called friends.

As you will discover, the Book of Job provides no quick and easy answers to some of the key questions that have hounded humanity from its beginnings. But by challenging the usual answers to these questions, this ancient book offers many profound insights into humanity’s evolving understanding of suffering and its relationship to reward and punishment. Most importantly, for you and me as Christians, Job offers an introduction to and a prefiguring of the Good News, the Gospel of Jesus Christ, and its message of redemptive suffering and the paradox of victory in defeat.

Our story is set in the land of Uz. No one knows for certain where Uz was located, but many scholars believe it was somewhere east of Edom, not far from the land of the Chaldeans. The book’s opening verse tells us much about the story’s protagonist:

“In the land of Uz there was a blameless and upright man named Job, who feared God and avoided evil” [Job 1:1]

Job, then, was not an Israelite, but like many in the ancient world he had apparently come to know the God of Israel [Job 1:21]. The book was surely written by a Hebrew, a man of deep wisdom who occasionally turned to the Book of Proverbs for support. He offered insight into God’s plan for salvation, a plan that extends the hope of salvation beyond His chosen people. Here we also get a glimpse into what Israel thought about God’s relationship with the pagan who lacks the benefit of revelation, the man to whom God has not yet spoken. From the very beginning Job shows us that all men wrestle with God, a mysterious, silent God who guides the universe in ways far beyond man’s understanding. The pagan’s God is one who does not explain himself, and this is the God we encounter in the Book of Job. The book, then, takes us into the ancient past, to the past before God spoke to Abraham, and in doing so asks as many questions of man as it does of God. 

Job begins with a prose prologue [Job 1:1-2:13], which provides context in the heavenly realm of Job's character and the circumstances of his suffering. This is followed by several lengthy and highly poetic dialogues between Job and his friends, as well as revelations from God Himself [Job 3:1-42:6] – all addressing Job’s suffering and his relationship with God. The book concludes with a brief prose epilogue [Job 42:7-17] in which the friends are rebuked, and Job’s life is restored. It also offers Job at least partial answers to his questions. 

The first two chapters or prologue describe a dialogue between God and Satan during which Job is depicted as a truly righteous man. And yet, despite Job’s righteousness, God allows Satan to attack him. As a consequence, Job is stripped of his family, his possessions, and his health. This dialogue, and the suffering that results, highlight God’s sovereignty and provide some initial insight as to how we should respond to the suffering that comes our way. 

Today, in the midst of this pandemic, many are asking some of the same questions we encounter in Job. How did this happen? Where is God? Is this a punishment? Some use the fact of the pandemic to deny God’s very existence: no loving God would allow this. Others simply blame Him for the suffering they or those they love must endure. Witnessing Job’s life, we find a man who must endure great suffering, a man who has lost everything. And yet Job perseveres in his acceptance of God’s sovereignty. 

In one sense, the sovereignty of God is one of the key themes of the book, a theme repeated throughout Sacred Scripture, especially in the Psalms. For example,

Say to God: “How awesome your deeds! Before your great strength your enemies cringe. All the earth falls in worship before you; they sing of you, sing of your name!” [Ps 66:3-4].

Or one of my favorites:

Our God is in the heavens; he does whatever he pleases [Ps 115:3].

Yes, God is Sovereign, a theme repeated again and again throughout the Psalms. [See Ps 47, 90, 93, 121…]

In Job we encounter another equally important theme: God is just. It is a theme perhaps best expressed by the prophet Isaiah:

Truly, the Lord is waiting to be gracious to you, truly, he shall rise to show you mercy; For the Lord is a God of justice: happy are all who wait for him! [Is 30:18]

The Book of Job examines humanity’s suffering and its relation to our sovereign and just God. It calls forth the same kind of questions people ask today. Is God’s justice different from human justice? Does He personally apply His justice in our world? Or does He simply watch as humanity applies its own imperfect brand of justice? What’s more important, our health or the worship of God? Indeed, is God better than life itself? 

As we make our way through Job, we come to realize that a true understanding of God’s sovereignty and justice is beyond our comprehension. Indeed, in Job it is revealed that our limited human view of God’s creation makes His justice incomprehensible. 

We are, therefore, encouraged to accept God’s sovereignty and realize His infinite value, that He is more satisfying than anything earthly. God is not to be cursed; rather, He must be worshipped and loved – and, yes, even feared – in the midst of our suffering. But that fear of God, that gift of the Holy Spirit, is merely an acceptance of the reality of God’s all-encompassing sovereignty. He is Creator; we are His creatures. But we were created in His image and likeness and created in love. 

Like much of the Old Testament, the Book of Job foreshadows New Testament thought. Consider, for example, how the Apostle James views Job’s faithfulness: 

“As an example of suffering and patience, brethren, take the prophets who spoke in the name of the Lord. Behold, we call those happy who were steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful” [Jas 5:10-11].

Compassion and mercy, even in the midst of suffering, are manifestations of God’s love for us, and display God’s true character. Even though God gave Satan permission to bring conflict and suffering into Job’s life [Job 1:6-8], there still remains the reality of God’s mercy and compassion. God loves His people, just as He loved Job. Despite death, sickness, financial upheaval – all these effects of the current pandemic – we must first consider the character of our God.

God communicates directly with Job, providing answers to many of Job’s questions [Job 38:1-42]. Job is reminded that his understanding is limited, and that God is the creator of all and through His power keeps creation whole. God continues by revealing that even in His omnipotence and omniscience He extends compassion and mercy to His people, the creatures He created out of love. God, therefore, is more than an observer, more even than a participant; He is the ruler of the world, a revelation echoed by the prophets [Amos 3:6; Is 45:7]. As ruler, God alone governs sickness, life, and death:

“Is it not at the word of the Most High that both good and bad take place?” [Lam 3:38]

Today, as we cope with the current pandemic, we can be certain that God rules over our sufferings and our fears. We can, therefore, turn to Him in our pain and reaffirm the response of Job:

“The Lord gave, and the Lord has taken away; blessed be the name of the Lord!” [Job 1:21]

Despite all that he has lost – his children, his possessions, his health – Job will not react by cursing God. Note how Job responds to his wife when she tells him to curse God:

“We accept good things from God; should we not accept evil?” [Job 2:10]

Remarkably, then, for Job the losses he has experienced instill in him a desire to worship the Lord. In the same way, our response to suffering should be one of reverence and worship. God wants us to recognize His sovereignty, to worship Him, and pray that He will intervene and relieve our suffering. 

Are we willing to examine our own fears and our response to God in the midst of this crisis? Can we look more deeply, beyond the obvious, and come to recognize the good that God has brought? Can we bless God for these gifts? 

Job understood that we should not add to our sinfulness by cursing God in the midst of suffering. For Job the only suitable response is to turn to God in humility, and in prayer and adoration. We see this reflected by David in the many of the Psalms, for example:

"My soul, be at rest in God alone, from whom comes my hope. God alone is my rock and my salvation, my fortress; I shall not fall. My deliverance and honor are with God, my strong rock; my refuge is with God. Trust God at all times, my people! Pour out your hearts to God our refuge!" [Ps 62:6-9].

We must also recognize that the suffering Job experienced was not the result of his sinfulness. He was not being punished. On the contrary, God acknowledged Job’s righteousness three times in chapter one. You and I cannot comprehend the mind of God, and the pandemic we currently face is not necessarily related to our sinfulness. Yes, God disciplines us…

The discipline of the LORD, my son, do not spurn; do not disdain his reproof; For whom the LORD loves he reproves, as a father, the son he favors [Prv 3:11-12].

Knowing this should lead us to repentance. It should deepen our faith and cause us to turn to the Good News of redemption in Jesus Christ. It should not cause us to blame the suffering so many are experiencing on their sin. In Job, it is revealed that through suffering and pain that there is no greater good, no greater love, than God.

Job seemed to understand almost instinctively that family, possessions, and health are not the source of true happiness. The ultimate satisfaction we all seek can be found only in God Himself. Once again Job prefigures the Gospel of Jesus Christ:

“Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up his cross and follow after me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it” [Mt 10:37-39]

St. Paul brings this teaching to the reality of his own life when he instructs the Philippians:

“But whatever gains I had, these I have come to consider a loss because of Christ. More than that, I even consider everything as a loss because of the supreme good of knowing Christ Jesus my Lord. For his sake I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ” [Phil 3:7-8].

We too, as we make our spiritual way through this pandemic, must recognize that our hope cannot be found in physical health, or in other people and things. As St. Peter reminds us, our hope is only in our loving God, even in the midst of suffering: 

“The God of all grace who called you to his eternal glory through Christ Jesus will himself restore, confirm, strengthen, and establish you after you have suffered a little. To him be dominion forever. Amen” [1 Pt 5:10-11].

God is here. He is Emmanuel – God with us – and He continues to rule over the entirety of His creation. Some will be restored from their suffering in this life, and others in the next, but God has promised salvation to His faithful ones:

"Then I heard a loud voice in heaven say: 'Now have salvation and power come, and the kingdom of our God and the authority of his Anointed. For the accuser of our brothers is cast out, who accuses them before our God day and night. They conquered him by the blood of the Lamb and by the word of their testimony; love for life did not deter them from death'" [Rev 12:10-11].

And how can we not turn once again to the prophetic words of St. Paul as we seek peace and comfort?

"We know that all things work for good for those who love God, who are called according to his purpose" [Rom 8:28].

Savor and bask in the glory of God today. As I walked through the near deserted streets of The Villages in this morning’s pre-dawn hours, I couldn’t help but notice that all of creation continued to praise its Creator. A nearly full moon hung over the western horizon while the morning’s first light painted the eastern clouds red. I watched as the planets – Mars, Saturn, and Jupiter -- all named after false gods, faded one after another in the first light of day. The birds, too, greeted the rising sun with a medley of glorious songs. 

Yes, indeed, it is the Rising Son that all creation celebrates during these three holy days of the Passion, Death, and Resurrection of our Lord, Jesus Christ. Thank God for this today. Thank our loving Father, the God of Job, for sending His only begotten Son to live as one of us, to die for our sins, and to destroy death through His Resurrection – all so we can enter an eternal life of happiness with Him.

As we await the end of the current crisis, we should learn from Job who placed his hope in God, knowing that God’s plans, God’s will, cannot be thwarted by any power. 

I see the image of Divine Mercy hanging of our wall and the words, “Jesus, I trust in You!” Trust in God’s mercy. Trust in the King of Kings, the Prince of Peace, the Lord of Lords. Trust in the God who suffered to provide us with life and peace. 

Videos: Morning of Reflection - Three Women

The parish's Council of Catholic Women asked me to conduct a Morning of Reflection -- really about a one-hour series of talks -- on Saturday, 22 February 2020. For a topic I chose to speak about three women: one from the Old Testament, one from the New Testament, and third from the Church. The women I chose were certainly not famous. Indeed, the two women from Sacred Scripture are unnamed, and the third is hardly well-known, and had her parents had their way, she might well have remained unnamed. But each of the three particularly manifested one of the three theological virtues: faith, hope, and love.

I have embedded videos of each of the three parts of my reflection below. Each talk is about 20 minutes long and was followed by a few minutes of silent reflection. For obvious reasons, I have edited out the periods of silence, and just included the talks. 

If I have time I will later add the complete text of each of the three talks.
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Part 1 of the Morning of Reflection focuses on the FAITH of the Widow of Zarephath, who fed the prophet Elijah, as described in 1 Kings 17. A video of Part 1 follows:

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Part 2 of the Morning of Reflection focuses on the HOPE manifested by the "sinful woman" who approached Jesus at the home of Simon the Pharisee, bathes His feet with her tears, dries them with her hair, and anoints Him with precious nard, as described in the final verses of Luke 7. A video of Part 2 follows:

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Part 3 of the Morning of Reflection focuses on the LOVE of God and neighbor shown by Blessed Margaret of Castello (1207-1320), a remarkable woman who suffered much and yet shared God's love with all whom she encountered. This year, on April 13, 2020, we will celebrate the 700th anniverary of Blessed Margaret's death at the age of 33.

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Finally, I have added a video of our brief concluding prayer:

Homily for Mass and Healing Service: Dedication of St. John Lateran Basilica

I have embedded a video of the homily I preached at our semiannual Mass and Healing Service, which fell this year on the feast of the Dedication of St. John Lateran Basilica.

The full text of the homily follows the video:

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Readings: Ez 47:1-2,8-9,12; Ps 46; 1 Cor 3:9-11,16-17; Jn 2:13-22
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“Zeal for your house has consumed me” [Ps 69:10].

John tells us the disciples recalled these words from Scripture as Jesus cleansed the Temple area. But that verse from Psalm 69 concludes with a few more words:

“I am scorned by those who scorn you.”

And, oh yes, how Jesus was scorned: scorned by those who should have known better: scorned by those who heard His Word, witnessed His works, and yet rejected His gift of Faith. That rejection continues, both within and outside the Church, the Church He founded 2,000 years ago.

Today, on this great feast, we remember that even though no building could ever be large enough to contain our God in His divine greatness, still He makes Himself present to us in the most human way, under the appearances of bread and wine. In its earliest days the Church celebrated Christ’s Presence in the smallest of churches, the homes of the faithful, where communities gathered for prayer and the breaking of the Eucharistic Bread. As the Church grew, so too did the number and size of the places where it gathered to meet with God. 

Today we celebrate the dedication of the greatest basilica of them all, St. John Lateran, the cathedral of the Diocese of Rome where Pope Francis, the Bishop of Rome, formally presides. Because it dates back to the 4th century, the Lateran Basilica is really the mother of all churches. Known more by is partial dedication to St. John, its full proper name is the Patriarchal Basilica of the Most Holy Savior and Saint John the Baptist at the Lateran. 

Thanks to the gift of the Eucharist, God is equally present in every church, large and small. As St. Paul reminds us, this gathered community is God’s Holy Temple. It is here that we encounter the pouring out of God’s grace, flowing from the sacraments, and presenting us with God’s mercy, healing, and hope. And, oh, does our world need God’s mercy and hope. Perhaps Pope St. John Paul said it best:

“Apart from the mercy of God, there is no other source of hope for the healing of humanity.” 

How wonderful that our last three popes – St. John Paul, Benedict, and Francis – preached and wrote so much about healing…certainly about physical healing, but most frequently about the deeper, inner healing of the spirit. As each has reminded us, when we come to Christ as wounded people in need of healing, all is changed.

Not long ago, Pope Francis said that, when it comes to healing, “You have to start from the ground up.” In other words, we must first accept the need for healing in our own souls, our families, our workplaces, and, yes, in our Church. Then, when we turn to Jesus and follow Him, who knows what miracles might be wrought?

When recovering from substance abuse, most seem to have learned that recovery can’t happen until one accepts that one’s own efforts have been fruitless. But this doesn’t apply only to addictions; no, it applies to all that separates us from God. As the pope said recently:

“It’s useless to think of being able to correct oneself without the gift of the Holy Spirit. It’s futile to think of purifying our heart in a titanic effort of only our will. This is not possible.”

You and I must turn away from ourselves and seek a new way to bring about the healing we need, not the healing we think we want. Until we’re ready to engage God openly and honestly as the imperfect creatures we are, we’ll never know just how close God is to us.\

God isn’t out “there” somewhere. He’s not remote, separated from us at some immeasurable distance. His love for us is so great that He humbles Himself and comes to meet us where we are. Yes, He humbles Himself, just as Jesus humbled Himself, became one of us, came to us as we are in our sinfulness. Just as He allowed that…the Cross [Phil 2:6-11].

Brothers and sisters, we have an awesome God – Father, Son, and Holy Spirit – a God who presents us with a beautiful paradox: He is a God of unimaginable greatness and indescribable humility. What’s keeping us from opening our eyes to this truth, and our hearts to His merciful Presence? Are there areas of your life, of my life, where we’d rather not be healed? Are these the very things that separate us from God? 

And so, we pray: God of Healing, God of Hope, help us to open our hearts to you and face you unafraid.

Returning again to St. Paul: If we accept that we are God’s Temple and part of its construction, the Holy Spirit dwell within us. How many, here at Mass every weekend, remain on the outside spiritually, looking in, pausing hesitantly at the Church’s threshold? We’re all members of this Temple, body and soul. Don’t settle for just observing from the threshold. To achieve healing, enter with hopeful hearts and approach the God who waits to welcome us.

Are we close to God in prayer? Or do we stand at the doorway, unsure of God’s love and forgiveness?

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” [Mt 7:7].

Jesus promised this.

We pray: God of Healing, God of Hope, guide our steps across the threshold, from fear to trust, from sorrow to joy.

Do we stand at the threshold satisfied with the externals, the wrapping of the gifts before us. Like Ezekiel, we see the healing waters at the entrance of the Temple. But are we afraid to step in, to go deeper into the amazing gift of God’s grace?

In the Gospel Jesus draws near and says, “Do you want to be healed?” And to those who reply, “Yes,” He gives grace and sends them on their way. Here we see the power and depth of Jesus’ healing. 

When Jesus healed, He always healed more than the body; He forgave sins, healing the soul. When He healed the blind, He restored more than the sense of sight. He also awakened the gift of faith. And God does the same for us. Jesus offers something far greater than physical healing, for He heals both body and soul, offering us a serenity of spirit and a desire to share this gift with others. Jesus prays, and Jesus heals. He prays and heals here in His Church, as we gather in His Name.

Consider a time when your own prayer was answered, but not as you expected. That’s the gift of God’s healing at work, always surprising, blessings in marvelous disguise. It’s this grace that gives us the power to take the next step – of appreciating and offering thanksgiving for all God gives us. To open God’s gifts means accepting the responsibility to use them well. Am you and I ready to open the gifts that God offers us? 

God of Healing, God of Hope, I am as blind as the blind beggar. Help me to see your presence, to want your gift of grace!

In our humanity we demand that God see things our way, that He fix everything just as we want. But God always leads us in a different direction. He begins by forgiving our sins and healing that which so often keep us from God, He removes our fear and shame through His mercy and forgiveness. 

If we approach Him with a genuine desire to be forgiven, if we accept God’s desire to embrace us, we then begin to heal from the inside out. Jesus begins our inner healing through the sacrament of reconciliation, and through that forgiveness, He creates us anew, so we can share the good news of healing with others. 

God of Healing, God of Hope, give me the courage to face my weaknesses, to accept my failings, and to welcome your healing. Fill me with the wonder of trusting you.

Brothers and sisters, by sacrificing His life for us all, Jesus opened the doors to the heavenly paradise. And through His Resurrection, He destroyed death forever and gave us hope! He wants us to seek His healing grace.

So, let the re-creation begin here today!