Homily 33rd Sunday Ordinary Time Cycle C November 17, 2019

Because we live in the Christian virtue of hope, hope in life after death being the highest hope, with each ending there comes forth a new beginning.

               Letting go of certain types of endings is very difficult. Endings that can hurt our souls to the core, such as another Firefighter’s family. Some endings can seem most unfair and unwanted, some. And, some endings will never be seen by us as being “meant to be.” And truthfully, I would agree with that. Like violence; it is never “meant to be.” Any form of violence is never meant to be in God’s plan, unless it’s the end of violence altogether.

               We must remember that when God said “Let there be light,” the following six days brought forth the perfection of God’s creation through His divine imagination. It wasn’t until shortly after his prized creation, Adam, and then Eve while Adam was taking a siesta, that certain types of endings became difficult. The first broken relationship was between us and God; then Cain and Abel; Adam eating dirt all the days of his life because he ate from the disobedient tree, rather than eating forever the bread of angels. The pain of childbirth for women rather than the perfect birth of Jesus through Mary. Only a kidney stone can closely match the childbirth pain.

               We take responsibility, I hope, for turning a perfect creation into shambles through the horror of original sin. It’s through that bad choice of our first parents that all difficult endings, from brokenness to death, are upon us. But, it’s also through the saving grace and power of Jesus Christ that all difficult endings eventually find a new beginning.

               “There will not be left a stone upon another stone,” says Jesus: an image of destruction. “Many will come in my name saying, ‘I am he.’” False prophets who destroy and beat up the sheep. “When you hear of wars and insurrection.” Just look to the middle East, again and again. As well as other continents and cities. Wars and insurrection abound. “There will be powerful earthquakes, famines, and plagues from place to place.” Illness abounds. Even Mother Earth is ill, moving and bouncing these huge faults, such as San Andrea. But prior to all this unwanted violence, there’s the greater unwanted violence of being seized and persecuted, being handed over because of the sweet, innocent name of Jesus.

               All these endings that lead to a new beginning. With some of them we fight and do battle. Others are thrust upon us beyond our control. When did any mere human ever stop an earthquake, or raise someone from the dead? Earthquakes, famines, and death are beyond human power alone to stop.

               Most endings are not welcomed into our lives because of the confusion, hurt, and adversity they cause. We seek peaceful lives, lives where love and respect win the day. Where Christ is the center and all. Where his way of being in the world is fully revealed through us without having to judge others harshly.

               As we arrive toward the end of Luke’s Gospel in the 3rd year of the 3-year cycle of readings, our Lord’s message is twofold: dependency and justice. Dependency when times get tough. When difficult endings are seemingly upon us. Our Lord’s message – a very strong one – is to draw into his life, into his world deeper, and allow him to calm turbulent waves that seek to drown us in those times.

Please note that Jesus makes no attempt at stopping the earthquakes, famines, persecutions, death, human brokenness, and such. They are going to happen. The less the better. Love will always lessen the bitter endings. But dependency upon his life and all its meaning is our path to a new beginning.

               And as for God’s justice…. It’s never in the manner of getting even or revenge. Justice belongs to God the Creator. Divine justice does not seek to exact vengeance on his most prized creation, as much as we may like to think so. Divine justice will exact “vengeance,” if you will, on what caused all this brokenness in the first place. Divine justice will get even, not with us, but with our personal wars and persecutions through the power of Divine Mercy. Divine justice gets even with sin through the power of Jesus’ Cross. That’s how God gets even; through his mercy. How many new beginnings are realized in the joy of God’s forgiveness? And in ours too!

               The kind of justice the Lord will perpetrate on all creation will be to renew all the terrible endings into lasting peace. I can’t wait for the day to come when there is no more war in the land where the Prince of Peace walked, suffered, died and rose from the dead. I know I’ll be in heaven by then. But it will still be good.

                Jesus Christ is the firstborn of all creation. In him, we live and move and have our being. In him, all things were created in heaven and on earth. Except for all the bad stuff. But he’s going to place all the bad stuff in one holy hand, and transform it into all that is good.

               The biggest step toward this has been taken in the Resurrection of Jesus. This is the hope that will lead all difficult endings into new beginnings. To God be all the praise and glory. Amen.      

Homily 32nd Sunday Ordinary Time Cycle C November 10, 2019

The one word life has two meanings.

               The first understanding of life is the present road we travel. A road that ends one day. We look, speak, and act in different manners, but we have in common the greatest of all gifts called life. This first life is lived within the walls and boundaries of space and time. If we ever feel restricted at certain times, like we’re being held back, that restriction is not the result of the 10 Commandments where God commands us what and what not to do. It’s not the result of Jesus commanding us to love enemies and pray for persecutors. In fact, if we do so, we experience more freedom.

               If there are times when we feel restricted or held back, there is no connection to God telling us what choices to make. What to do and what not to do. The truth of God is what sets us free, which contradicts the present cultural mindset that religion today is somehow restrictive, and that it holds us back from being all we can be. Rather, our faith holds us back from the slavery of sin. The feeling of restriction, where it exists, results from this present meaning of life being lived within the boundaries of space and time, and nothing more.

               This is what the Sadducees believe. That the word life has just one meaning. That life ends at death, so eat, drink, and be merry as much as humanly possible. We’ll still believe in God, which the Sadducees did. But they say that this is the one and only life that God created from the words “Let there be light.” If that’s the truth, then God’s light is not long-lasting. It’s like placing a 5-watt bulb placed into a streetlight 40 feet tall. There’s more darkness than light. And this is how the Sadducees approached life in the ancient time of Jesus.

               This first and only meaning of life for them brings forth this idiotic question of “Whose wife will this woman be? Which of the 7 brothers will she be married to in the resurrection, even though we don’t believe in a resurrection, therefore, we’re just going to make light of God’s light?” Of all the insane questions in Scripture, and there’s a few of them, this one could be on top of the list. “Whose wife will she be?”

               So, our primary understanding of this first meaning of life is that it will end. Even the Sadducees got that part correct.

               The second meaning of the word life is better understood by their denial. The refusal of the Sadducees to accept from God why this first life is so important to us. We look at our families, friends, your children and grandchildren, the beauty of God’s creation and nature and say, “We don’t ever want this to end. If this ends at the end of the first meaning of life, at death, then God had a really bad plan.” The worst plan, I would say.

               To say or believe there is no resurrection opens wide the door of this life to the option of slavery. Of living for oneself…because life is short and I need to get as much out of it as I can, no matter what the cost or who gets hurt along the way. “Get outta my way cause I’m doing whatever I want, commandments or no commandments, laws or no laws.” Is this freedom? Or is it slavery to the senses?

               What’s amazing about the Sadducees is that they were probably a group of decent human beings, despite testing the Master Teacher. Even though they believed the resurrection – the second meaning of life – not possible, that resurrection was not part of God’s saving plan, they did not run wild with their lives. They were religious-minded folks. They were God-fearing men. But they restricted themselves from accepting the truth that God’s plan for us goes far beyond the restrictions of this life. They couldn’t compete for the gold medal, because they didn’t believe there was a gold medal. They believed in a bronze medal eventually covered in six feet of dirt. They believed that was the best God could do. Or would do.

               The second meaning of life, based on the question “Whose wife will she be?”, Jesus gladly answers for us. The daily question for us in our Catholic faith is, “Do we live this first meaning of life according to the Sadducees insane question, or, do we live according to the Lord’s answer to them?”

               What is his answer? And is it satisfying enough for us to embrace the joys of the resurrection? Whose wife will she be is answered first, that marriage is not the defining relationship in heaven. Marriage is not the standard bearer of being with God in the resurrection. I’m sorry if that breaks your heart, but it shouldn’t. The dead neither marry nor are given in marriage. There are no Sacraments in heaven. Which is why Sacraments are for the living in this first meaning of life. Sacraments, including Matrimony, prepare us for the second meaning of life, being eternal.

               Instead of “Whose wife will this woman be?” Jesus answers the resurrection non-believers in a way that opens the door to what God has prepared for those who love him; “They can no longer die; they are children of God; they are the ones who will rise.”

               My dear friends, may we ever trust the words of Jesus in all he teaches, but most especially with regard to the second meaning of the word “Life.” It gives ultimate purpose and meaning to this first life, where restriction of space and time is real. This all leads to the second meaning of life, where freedom in Christ is eternal, even beyond the goodness of Holy Matrimony.        

Homily 29th Sunday Ordinary Time Cycle C October 20, 2019

When Jesus went up the mountain to pray at night, was it in silence, or did he speak words openly? When the Lord prayed in the Garden of Gethsemane the night before he was crucified, and the Apostles fell asleep on him, not “watching” with him, did he speak words openly on this fateful night of his arrest, or did he pray in total silence, contradicting the loudness of “Crucify him!” the following day?

Prayer is the salt of the Christian. It favors our lives, as well as having many flavors. There are many different forms of prayer, a few of them informal.

               There’s what the newly canonized St. John Henry Newman calls form prayer: reading and praying words on a page open before us. Organized prayer. All clergy do this every day of every year in the morning and evening, better known as Lauds and Vespers. At least we’re supposed to, making the promise to do so at our Diaconate ordination before priesthood.

               There’s the prayer of praying with the Scriptures, reading God’s word, and allowing it to speak to us in ways that lead to a more solid, lasting relationship with Christ Jesus. In the words of the Patristic Church Father, St. Jerome, “Ignorance of Scripture is ignorance of Christ.” It’s why we listen to God’s word at every liturgical celebration, and why we should read it at home every day; so we are not ignorant of our Savior. Reading Scripture is a most beautiful way to pray.

               There’s what I call the “prayer of grunting; the prayer of deep breath alone; the prayer of exasperation; the prayer of rolling our eyes at God, which he can clearly see; the prayer of no discernable words, but only sounds that only humans can make. The prayer of sighing and the prayer of “when am I going to catch a break?” This is one of my personal favorites; the prayer that speaks no words, held in the deepness of our hearts, that God can read and hear with perfect clarity. It’s the prayer where God actually writes the sentence, because we cannot speak it.

               And there’s the spontaneous prayer. the Evangelicals like this one; so do the charismatics in the Catholic Church, as well as the Quakers and Shakers. There’s no written text; without the Good Book; just take a deep breath and let the Spirit blow where it wills.

               In our readings this Sunday, we’re offered for our benefit a few forms of prayer. In the 1st reading where Joshua mows down Amalek – one of my favorite verses in the Old Testament – we’re given this visual of Moses with hands raised during the battle. When his hands are raised, Joshua and the Israelites get the better of the fight. When the hands of the one who carried down the 10 Commandments from Mt. Sinai grow tired and weary, the Israelites are pushed back by Amalek the adversary.

               What we see here in this reading is that there are no rules to this prayer. We can even cheat a little. Such as having Aaron and Hur hold up your hands when they grow weary. Here, the understanding of prayer is twofold: first, that the Israelites pray, and Amalek does not. That’s a recipe for disaster for Amalek, as well as all of us. If we fail to incorporate daily prayer into our lives, then eventually we will be mowed down by Amalek, the adversary. We will die in body and spirit. And second, cheat little if you have to. Pray in your car. But don’t read the Scriptures while you’re driving. But praying a decade of the Rosary is possible. Cheat a little with prayer in places that are out of the ordinary. It has great benefits.

               And the prayer that comes from Paul to Timothy is called the prayer of remaining faithful. To what we have learned and believed. This is simply the prayer that is ever faithful to our Christian nature. We don’t pray for violence; or revenge; we avoid the type of prayer that seeks to do damage to another. “Vengeance is mine, says the Lord. I will repay.” Where repayment is due, God is the just Judge.

               The prayer of remaining faithful to what we have learned and believed is our search for unity, while not watering down or compromising our faith. Such as when life begins, or the Sacrament of Matrimony.

               And the prayer Jesus addresses in the Gospel parable is the prayer of not becoming weary. Which is an ever-present danger. The parable our Lord shares with us disciples seeks to render a just decision against an adversary. The widow wants justice. For what we don’t know. What we do know is that whatever is bugging her, she isn’t going to stop pestering the judge until he arrives at her answer. She’s already written the answer for her case, just as Jesus has already written the answer for our case through his Cross. It’s the widow’s stamina that will wear down this judge who fears no one, except one widow.

               The prayer marvel in this parable is the energy and persistence of the widow to go up against a heavyweight and knock him out. She knows the judge is the only one who can bring about the verdict she wants against her adversary. And she’s going to bother him until she gets it.

               How brave are we in our prayer? How bold can we be? Are we one and done with prayer? Or, are we bold and persistent over time? Do we have the spiritual energy over years, like St. Monica praying for the conversion of her son St. Augustine for 30 years? The energy and determination to overcome the adversaries of this world through the power of prayer to God?

               Prayer is the salt of the Christian. There are many forms of prayer we can attend to. But first, be open to praying, like Moses, Timothy, and, yes, even the widow in her bothersome requests. Have hearts that seek communion with God, the just Judge.         

Homily 28th Sunday Ordinary Time Cycle C October 13, 2019

Gratitude is an attitude that has the force to overcome much of the ugly things we deal with in life. From the crazy, zany world of politics, to issues of life and death, and how hearts can be converted to a love for God rather than a love for passing things.

               Gratitude, and maintaining its spirit throughout a given day, has the good power and capacity to turn the ugly into beautiful, the confusing into sense, hatred into love, and anger into forgiveness. All because we are grateful to God.

               Grateful for what? For the gift of who you are, while not being a curmudgeon. For the gift of the blessing of years; honestly, if many of us moved on to eternal life this week, and we could look back a moment before we take our last breath, we could say, “God has been good to me with the amount of time I’ve been personally given to live and love, to enjoy the blessings of this world, and know in my heart I haven’t been cheated in days, months, or years.”

               That’s not to say we don’t look forward to much more. I pray you do. But many of us can call it a day and know we haven’t been robbed of time. And be grateful for it before the heart stops beating. We always have more to do. But we can be satisfied with what we’ve accomplished.

               And, the young folks should be grateful to God for the many good parents who guide them and lead them to a good place in life. We can tell how spiritually mature a youngster is by how aware they are of the blessings and good situation they have in life, and continually thank their parents and/or grandparents for all the sacrifices made over the years on their behalf. And be grateful they don’t live in a tent behind City Hall or under some bridge.

               Faith was the word last week, and commanding Jesus to increase that fundamental virtue in our lives. This week the word is gratitude. A virtue to be grateful for. Being grateful bonded with humility. Humility is not a first cousin to gratitude. Humility and gratitude are siblings; of the same flesh and blood. It’s not possible to offer to God or anyone else genuine gratitude absent a profound sense of humility.

               So, the lepers are over in their own special corner of the world. A corner created special for them. “You got rotting skin? Go over there and stay there, away from everyone else, except those who are like you.” Lepers were confined, restricted, in a real sense imprisoned. Not behind bars or in dungeons. But territory-wise, they had they own little forced corner of the world with like members of the Rotting Skin Club. Where skin rots and falls off like a real-life horror movie. No directors, no producers, no actors and actresses. Just a real life 1st century horror flick.                                                          

Obviously, they heard about the one mediator between God and men, the man Christ Jesus. Otherwise, they wouldn’t yell out at the top of their lungs from a distance, “Jesus, Master! Have pity on us.” In that request, in that command, another command this week directed at Jesus to show pity, there’s the potential for a volcano of gratitude ready to erupt.

Thankfully, our Lord’s hearing is very good. However, hearing his name yelled out by a group of confined lepers doesn’t guarantee good results. But Jesus is having a good day and he’s in a good mood. He feels like revealing his loving power. ‘Go show yourselves to the priests.”

So off they fly. The 10 of them. To the priests to be unconfined. As they go, the volcano of gratitude is welling up, moving closer to the top of the mountain. And as they realize God has performed another special act of love on their behalf, he has spilt the Red Sea in two again for them, cleansing their rotted flesh, the eruption of gratitude begins. Mt. Vesuvius and Mt. St. Helen’s pour forth their ashes of gratitude.

Here’s the lynchpin point. Which direction do we go? Do we run away from that territory of confinement as far as we can go? Run to another country. Run to another god. Run back to my old life. Run to the moon now that I’m cured and free. All of which are the opposite direction from “Jesus, Master!” Is the eruption of my gratitude heading in a misplaced direction?

Or, do we go back to the Source of all blessings? Where the eruption of our gratitude returns to Pure Goodness in the Person of Jesus Christ.

It’s hard to believe that the hearts of 9 lepers were not filled with gratitude when they realized they were cured from such a dreaded disease. Just like it’s hard to believe a teenager lacks gratitude for all that parents sacrifice for them. But it’s possible. It’s possible for a heart to be that confined, that restricted, in a territory of prison, behind barbed wire fences.

The invitation of Jesus is to travel back each day in the direction that returns to him, to extend gratitude, even to the point of our suffering. Only he can demand such, because he carried a Cross for you.

Gratitude is easy when heaven is upon us; when we know it’s heaven touching us. Like 10 lepers who were personally touched by heaven. But even then, the worst decision can be made by not returning to Christ to offer thanks.

Genuine gratitude offers thanks to God in the good times and rough times. Early in life, at the end of life, and in the mid-years. May we never lose sight of the one cure that has touched all of us. The cure of the Cross of Jesus Christ that has won for you and me an everlasting victory over rotting flesh. The cure of our bodily resurrection.       
 

Homily 27th Sunday Ordinary Time Cycle C October 6, 2019

We remember Ben Franklin’s famous quip, “Do not put off till tomorrow what can be done today.” Not hard to picture his lips moving on the 100-dollar bill saying this quip for the benefit of our ministry and life. It’s a very Christian thought, what Ben thought up, coming from a Deist.

               But what Mr. Franklin offers is only half of our Lord’s teaching from the Gospel parable. Not putting off until tomorrow what can be accomplished today assumes we have the time to finish today what needs to be done. Some of our lives are so busy, even some of you retired folks, that trying to finish up all that can be done today will keep you awake well past the time when the skunks and raccoons come out from hiding.

               At the heart of our readings is the word faith. And, Jesus being commanded by his Apostles to increase it in them. There’s a twist. They command him. But the command is for something worthwhile, and not about who’s the greatest. The increase our faith command is one we best be ready for. If we tell the Lord we want a deeper intake of some virtue, like faith, get ready for the response to overpower you in God’s time. Or any virtue. 

               When’s the last time we said, “Lord, increase my love for people.” Do we even want to go there? Or to hang on to the bitter pills of people who frustrate and anger us? Yet, there’s a way out of that bag of misery. ‘Lord, increase my love for people.”

               Or, “Lord, increase my capacity to forgive.” Increase my forgiveness toward those family members, former friends, strangers, and even politicians? Is that even possible? Increase my forgiveness toward them? Have we ever demanded and commanded such things from the Lord, even in the silence of our hearts? From the One who said on the Cross, “Father, forgive them. They know not what they do.” Don’t be shy when commanding God to increase your forgiveness. It will pay immeasurable spiritual and physical dividends.

               All good increasing from the Lord, however, begins and ends with faith. For faith one day will end when we gaze upon the face of Christ in heaven, where faith is replaced by an everlasting vision. “Blessed are those who see God forever, for your faith will no longer be needed.”

               But right now, faith it necessary. And the Apostles offer to us the perfect command that tells Jesus what we want him to do for us, “Increase our faith.” Their search for increasing has nothing to do with Powerball, our 401-K, or increasing any sort of mammon. We’ve touched on the mammon stuff the last two weeks. We cannot serve both God and that. Financially, we can put off till tomorrow what can be done today. But with faith in Christ, there’s no guarantee of tomorrow.

               Increase our faith is always a “today” command. It’s not a “tomorrow” command, even though it took the Apostles a good part of Jesus’ public ministry to arrive at their command to him. Which really begs the question, “Where are we in our faith journey at this time? Have we commanded the Savior to increase our faith? Are we miles away from commanding him to increase our faith? Or will we never command him to give us such a gift?

               By commanding Jesus to increase their faith, the Apostles are commanding the Lord to touch their hearts so intimately that when the day is done, they will accomplish all they were commanded as unprofitable servants, doing all they were obliged to do. Faith does not concern itself with any tomorrows. As the Lord teaches, “Do not worry about tomorrow: tomorrow will take care of itself.” Faith is a coin that has two sides: today, and eternal life. Increasing faith today, living a life steeped in Jesus Christ, brings us to the other side of the coin.

               With all the commands that God has sent our way for our benefit and good-living, here’s a Gospel that presents us the opportunity to command God in return. Where we can tell God what to do, and it’s not done through the sin of pride, but through our search for holiness. “Okay Lord, you desire me to have faith in you, now increase it in me!” So, if we’re going to tell God what to do, let’s make sure it works to our eternal benefit, and not to selfish motives.

               “Lord, increase my faith, my love, my hope, my forgiveness, my generosity, my compassion, my visits to the sick, my tending your sheep, my better language, my presence with your people, especially the dying. Increase it all! Turn me into a Saint! If you want to increase my bank account a little, that’s okay too.”

               But that’s not the first objective in commanding Jesus what to increase in us. It’s the virtues. The virtues that we don’t put off until tomorrow.       

Homily 26th Sunday Ordinary Time Cycle C September 29, 2019

It’s the greatest happening in human history. Yet, some toss it aside like a bad-tasting carrot. But a bad carrot it’s not. It’s a good carrot. Good for the eyes, as my mother used to tell me about eating my carrots. It’s good for the body and good for the soul. It’s good for the entire person. What is it? Someone rising from the dead. And, if it can happen once, it can happen again.

               We get the name of the poor man in our Lord’s parable. Lazarus. Jesus must have asked Lazarus from Bethany, the brother of Martha & Mary, if he didn’t mind if he used his name in a story of someone rising from the dead. An event in which Lazarus from Bethany would be very familiar with. “Lazarus, come out!” So, Lazarus from Bethany said to his good friend Jesus, “Sure, Lord. Use my name if it brings people home to heaven, and how to get there.”

               On the other hand, the rich man is … the rich man. With no name. I suspect Jesus wasn’t too chummy with any rich men at this point in his ministry. But we further suspect that our Lord wasn’t into using people’s names in ways that would cause others to walk away from him. He always used people’s names in a way that showed their dignity as a child of his heavenly Father. Thus, he’s the rich man, and not George or Harry, whom Jesus is trying to personally embarrass. God doesn’t stoop that low.

               So, what we have in this parable are two names; Lazarus, and the rich man. One known, the other unknown. Also, one silent, for Lazarus in the parable speaks not a word. And, one who talks a lot, begging Abraham to do something he cannot do. Something reserved for God alone; welcoming a soul into heaven.

               And in the parable what we have at stake are some pre-resurrection issues. The issues of neglect, intentional avoidance (“I know you’re at my front step, Lazarus, but I don’t see you”); the issue of the material goods of the world, and how they can blind a human soul, preventing us from acts of love; and, the issue that “You Lazarus, don’t even exist in my world.”

               Let’s admit it; it’s very difficult to believe that the rich man doesn’t see Lazarus sitting at his front door every day. But he likely doesn’t see him. Because if he did, he would have Lazarus removed by a couple henchmen. “Get that poor beggar out of here! Remove his carcass from my step!” But no. There’s no removal of Lazarus, because he really doesn’t see him. Lazarus is a non-entity; a zero; a nothing. How can anyone be so blind? Is that even possible? When’s the last we entered our home, and there was a poor person sitting at our front step, and we didn’t see them? I guess it’s possible, according to how Jesus tells the parable.

               Even though it’s a parable, a story Jesus put together, we can be certain there are people who live like the unnamed rich man. It’s a real person somewhere. Otherwise, Jesus wouldn’t waste his breath telling the story.

               So, our Lord does tell the story, with an emphasis on neglect and avoidance, and how as Christians we are to avoid neglect and avoidance in our faith lives, which is all the time. Is there anything that makes us more uncomfortable, or feel like we’re at the bottom of our humanity, than when we intentionally avoid someone in need? I can say firsthand there’s nothing I can think of, because I’ve done that. I’ve been guilty of such neglect on my part. But I’ve confessed those sins. And God has forgiven me.

               But we also know, I pray, the immense joy it brings to our spirit when we make a loving difference in someone’s life. There’s nothing better. When we see them “sitting at our front door,” and treat them with Christian dignity. In the same way God treats us sinners.

               The parable, however, is not centered in good works alone. This story of Jesus is centered in good eternal life. The life all of us are walking toward and will arrive faster than we would like. (Except for all those older folks who say, “Father, why doesn’t God take me? He doesn’t like me.” “Yes, he does, Mrs. Smith. God likes you. He’s still painting your room right now, and he needs to buy you some furniture. He’ll be done shortly.”)

               Good eternal life is our destiny. It’s the final, lasting stage of our humanity. Jesus tells this parable because there is the real possibility that some folks, like the rich man, will miss the mark. After death, they will take a route to the other side that corresponds to their lack of faith in God, their absence of fear of the Lord, and their lack of good actions. Their soul will take a route, a highway, that God did not lay out, or pave. The route God has paved for us is the road that that travels through the Cross of our Lord. Lazarus was familiar with this route before his death into eternal life. The rich man was not.

               Our Lord’s parable seeks to call our attention to the joy of our final, everlasting destiny. In a world that grows more and more less afraid of God, and less believing in God’s gift of eternal life, where more and more humans are pretending to be God, and play God, we are to remain steadfast in the humble truth that as authentic Christians, we love and care for those in need. It is a sign to the world that we are Church. We recognize the value of every person, because God does.

               The good side of the chasm is our destiny, our true home. And whether we are rich or poor, or somewhere in between, we take joy in the truth that Jesus knows our name.                 

Immaculate Conception Parish Council Meeting: 15 SEP 19

Attendees:

Fr. Riley
Deacon Kevin
Matthew Foster
Adam Foster
Ann Marie Sheehan
Stephen Sycks
Polly Flynn

Topics:


Mr. Sycks gave a finance overview.  Discussed in detail the Legacy of Hope results and we had a brief discussion on the projects that will impact the parish as a result.  Also mentioned a new subgroup focusing on the lifecycle management of the church property in support of budgeting for infrastructure needs.  There was a discussion about the growing changes in the trending of our annual giving and the change in demographics of the parish community. 


Fr. Riley reported that the parish will be removing the old oil tanks from the basement and is pursuing quotes for that work.  He mentioned some upcoming parish projects to include the design and layout of the new adoration chapel.  There was a discussion regarding the 9th division mass and that the changing of the colors ceremony will be held on Oct 20th after the 10AM mass.  There was a discussion about investigating how best to post some signs and possible paint on the pavement to prevent cars from driving poorly and protecting the people.  Also, we discussed the Ice Cream social, but have yet to lock in a date for the event.

Mr. Foster discussed the scouts of Troop 84 and how there is a push this year to recruit more from the parish.  He discussed a plan to advertise and support the church with the troop and attempt to swell the ranks with boys from within the parish community.  The troop is planning to help with the signage initiative mentioned above, support the 9th division ceremony and plan a trip this year to Gettysburg as a learning trip.


Next meeting will be set in January.

Father Riley gave the closing prayer.

Homily 25th Sunday Ordinary Time Cycle C September 22, 2019

And since all of us are servants, servants for Christ, we cannot serve two masters. Stop trying to perform the impossible, the unreachable, the unattainable, the unwanted situations in life that do great damage to the human soul at the end of the day.

               We cannot serve both God and cheating. We cannot God and greed. We cannot serve God and infidelity. We cannot both God and selfishness. We cannot God and a false human brand of marriage that more and more Christians have no issue with, while God continues to be insulted. We cannot serve both God and Planned Parenthood, as they continue to treat the beautiful gift of human life as easily disposable, and then sell parts of it for a little extra mammon. We cannot serve both God and a sports team, or Sunday morning sports, or yelling at the television. But we can serve God and enjoy any sports in a healthy context.

               This is one of those parables Jesus tells to his disciples where at the end of it, either your head is spinning out of control, trying to figure out exactly what he’s saying, or, there’s a natural understanding in one’s heart that he’s teaching something rather simple. I prefer the simple interpretation. Such as, don’t place your politics and bank accounts beyond the reach of humbly kneeling before a merciful God who desires our prayer, prudence, and penance, and not our punishment.

               This parable, simply, points to the power of Divine forgiveness and the master’s willingness to let go of some debt owed to him, rather than hold that debt – that sin – against the foolish steward, which we all are at times. The foolishness of acting in a manner that is unworthy of the master’s compassion is reversed by the steward – us – acting prudently on behalf of the master, and not oneself.

This parable is like a semi-conversion story, where the steward realizes he’s in some very deep do-do because of his intentional waywardness. The line in the sand has been crossed. The wall has been hit hard. He’s in trouble, and he knows there’s no place where he can go that will take him beyond the reach of God. There’s nowhere in this created world, even to the farthest ends of the universe, where God will not see us. Beautiful Psalm 139. Read it please. “O where can I go from your spirit, or where can I flee from your face? If I climb to the heavens you are there. If I lie in the grave you are there.”

               The steward has nowhere to go. Nowhere to hide form the Master, the Savior. And neither do we. So the steward’s best bet, coming to his senses like the Prodigal Son, is to give in, somewhat. It reminds of St. Augustine’s famous quip, “Lord, make me chaste, but not yet.” The steward becomes prudent instead of greedy; In his fear he says, “I’ll do something in favor of my master instead of against him before my master does something to me. I’ll beat him to the punch, and hopefully avoid his punch.”

               The good news is the turning away, at least momentarily, from serving himself in greed, and serving the goodness of his master. I suspect that’s a continuous temptation for many of us…where the blessings and the temptations of a passing world can override being a faithful, humble servant to Christ on his terms. And representing our Lord with truth and accuracy. Prudent acts are required on our part, be they spiritual or physical, to allow God’s grace to carry us back to a better place where we stand before the Master.

               Interestingly, the master in the parable admires and commends the semi-conversion of his unfaithful steward. “Here’s your promissory note for 50 measures of olive oil, instead of 100 owed, which is better than zero collected.” You know what that is in the world of eternal thinking? That’s a recipe for Purgatory. The semi-conversion keeps us out of eternal damnation; H-E- Double Hockey Sticks. So the master here is okay – for now – with semi-conversion. The prudent acts of the steward on behalf of the master means the master doesn’t have to wipe out the steward. Because of mercy and compassion.

               This parable reveals very clearly that we have much to say about our final destination. However, in being servants for Christ, it’s okay to have some semi-conversions along the way over the years, as long as we don’t stay there. But not serving both God and mammon is a teaching from Jesus that calls us to full conversion.

               Full conversion to Christ is nothing short of maintaining a daily life of prayer; performing consistent works of mercy – from the sick to the poor; being faithful to the teachings of our Christian faith without watering them down, or trying to change the unchangeable. Full conversion to Christ incorporates the prudent act of reading about the lives of the Saints, and increasing in our lives the virtues in their lives that raised them to a holy Communion.

Full conversion to Christ, the only true master between God and men, must be grounded in the reception of the Sacraments of the Eucharist and Reconciliation. Many folks are satisfied with collecting promissory notes for 50 when 100 is available and owed to Christ.

               The steward in this parable is satisfied with Purgatory. Through God’s mercy and compassion, he has at least been saved for the moment through acts of prudence. Our goal is not Purgatory. Our goal is heaven, which means full conversion to Christ.       

Homily 23rd Sunday Ordinary Time Cycle C September 8, 2019

Normally, on September 8 each year, the Church proclaims the readings from the birthday of Mary, the mother of Jesus. If she was conceived on December 8, the feast of the Immaculate Conception, then we go forward 9 months to the day of her birth, September 8.

               But falling on a Sunday this year, as will December 8 also, we blow out the candles for Mary’s birthday and light the candles for Jesus’ resurrection, as we do every Sabbath. Thus, our readings direct us toward that great event that will consume our lives on the day of the Lord, the day Jesus returns in glory and comes to snatch you out of your grave, to snatch you from the jaws of hell, to raise your undefiled and never again to be corrupted body to the place where Blessed Mary prays and waits for us.

               Along the way, meaning now, we seek to build a tower. Building it through the countless blessings that God extends to us as we journey as pilgrims. And we’re all in different places on this road to salvation. A father who’s supposed to hate his children according to the words of Jesus – can you believe we still worship him after speaking those words? – the father is further along the path than the child. We’re all in different spots on this journey, as long as we make it to old age. And that’s no guarantee for some of us.

               Remember when our past President spoke what became a popular phrase during his Presidency, “You didn’t build that!” Well, there is some truth to those words. You didn’t build your body. God created you. You were created in the mind of God. You had no say in your existence. So you didn’t build your nose, your legs, your voice, or your brain. I suspect if we all built our brains, we’d be someone else right now. I’d be John Paul II. I wouldn’t just look like him, I’d think like him.

               But, constructing our tower, and making sure we have enough tools to finish the job, is not beyond our talent. It is within the circle and reach of our talent. We have much say in how this tower continues to be built. God does not control us. But he does, in his unconditional love, provide the tools to finish the work we’re responsible for, each of us in a unique way particular to our lives.

               First, the hating family teaching by Jesus in this Gospel does not mean hate your family literally. These words of Christ do not give free reign to family strife. God is always the God of love. These words – at least in the 2000-year history of the Catholic Church of Jesus Christ – we do not take literal. They’re spoken for the purpose of loving our Creator and Savior above all. Christ teaches radical love, not pure hatred. The hatred here in the Gospel points to a prioritized love. The priority of eternal concerns over temporal goods, which includes our families.

               Second, the tower we build, and have so much say in building it, must be finished by the time the angels come for our souls. It must be completed, even if the angels show up unexpectedly or unannounced on a day and hour we don’t know. There are many spiritual and physical directions to travel with this tower-building image that Jesus speaks. But I offer you just one. And we’ll use today’s second reading as a proper example.

               Paul is in prison. No big shocker there. Prison was his second home for preaching Christ as Lord. Paul has a guy from the outside serving his needs while in prison. Back then, if there was no one to serve your basic needs in prison, you would die in prison by starvation and thirst. There were no 3 square meals a day in the prisons of the Roman Empire. The guy serving the basic needs of Paul, ironically, is a slave. The slave is free, he’s not in prison, and Paul the free man who is a slave for Christ, has lost his physical freedom.

               The slave’s name is Onesimus. Paul writes a letter to the master of Onesimus, whose name is Philemon. And Paul basically says, “Philemon, I’m sending Onesimus back to you, although I need him more than you do. When he returns after be AWOL from you,” – literally absent without permission from his master – “I want you to treat him kindly because his kindness toward me has saved my life.” And then Paul writes this one point of tower-building for every Christian. He writes, “In fact, Philemon, I not only want you to be kind to Onesimus, but if you regard me as a partner, welcome him as you would me.” Welcome this slave equally as you would welcome an Apostle of the Lord.

               What Paul is teaching Philemon is that this fellow Christian, Onesimus the slave, has the very same dignity, worth, and equality before God. Paul has finished constructing his tower. He will live for more years. But his tower of Christian love is built, and will be standing on the day the angels appear and take his soul to God.                For our tower to be finished and ready for the day and hour when the angels come by, it is fundamentally Christian to live the truth that Christ died for all. Or, as we say in the Eucharistic prayer, “for the many,” which means all. He did not die for any of us more than he did for someone else, such as someone in prison. He died for all of us, every person, equally, with unconditional love. Our Christian tower is completed when we treat all people as having equal dignity in the eyes