Holy Obedience: Saturday of the Seventh Week in Ordinary Time (Sirach 17:1-15; Psalm 103:13-14, 15-16, 17-18; Mark 10:13-16)

Whoever does not accept the Kingdom of God like a child will not enter it.

I am looking forward to spending some time with my grandchildren later today.  When I am able to spend time quality time with them, I find I am able to access my inner child in a positive way.  

Now my wife would probably say there are plenty of times I access my inner child in a not so positive way, but that is a homily for another day.

When I am with my grandchildren, I see awe and wonder.  I see love and openness.  I see curiosity and eagerness to learn.  I see innocence.  I see humility and simpleness.  Above all, I see obedience.  

Even at times when they may be feeling out the boundaries and exploring limits, there is still a pervading sense of obedience.

That makes me think about what it means to be a Christian.  When we think about what it means to be a Christian, we may think of it in terms of the theological virtues: faith, hope, and love.  

As we learned from our Gospel last Sunday, even non-Christians love.  And, as we hear stories from the Gospel similar to the readings on Monday, we might start to wonder if Satan and the evil spirits might have faith….perhaps more faith than some of us do, myself included.  

So, it makes me wonder: what makes faith a true Christian faith, hope a true Christian hope, and love a true Christian love?  I propose the answer is true obedience.

The Lord said to Saint Faustina, “You will receive a greater reward for your obedience and subjection to your confessor than you will for the practices (fasting and mortification) which you will be carrying out. Know this, My daughter, and act accordingly: anything, no matter how small it be, that has the seal of obedience to My representative is pleasing to Me and great in My eyes.”

My grandchildren exhibit an innocent obedience to their parents and grandparents.  There is no way they can possibly understand the reason behind why there are certain rules and expectations in place, they simply obey out of love.

I am sure we all have memories from our childhood where our parents had certain rules and expectations for us that we didn’t understand at the time.  

Why can’t I ride my bike in the dark?  Why can’t I have cookies for breakfast?  Why do I have to go to bed now? Why do I need to eat my vegetables?   Why do I have to wear my coat?

Now that we have matured into adulthood, we understand why those rules and expectations were in place.  If you are like me, we are probably grateful for them now because we realize how they fostered our development and formation into mature adulthood.

At the same time, we need to appreciate the parallels of this analogy to our spiritual maturity.  Currently, each of us are in our spiritual childhood.  How we live now will impact what our mature spirituality will look like when we enter into eternity.

I realize some of us struggle with some of the challenging teachings of the Church.  I get it.  I know there are struggles over the Church teachings related to contraception.  I know there are struggles over the Church teachings related to in vitro fertilization.  I know there are struggles over why it is so important to abstain from meat on Fridays during Lent.  I know there are struggles over why it is imperative to go to Mass on Holy Days of Obligation.

We must always remember that just as obedience to our natural parents was the immensely important to our development as children and our maturing into adulthood, our obedience to our spiritual mother, the Catholic Church, is immensely important to our spiritual development and maturity.  Our obedience to our spiritual mother, the Catholic Church, ensures we have true Christian faith, true Christian hope, and true Christian love.

This Lent, let us take a serious look at those teachings of the Church that we struggle with.  Instead of resisting these teachings, lean into them.  Accept them, as an obedient child, even if we don’t fully understand them.  Trust that God has given us a good spiritual parent in His Holy Catholic Church, the bride of our Lord and Savior Jesus Christ, His Representative on Earth.  Allow holy obedience to transform us into a true child of God.  The Lord’s kindness truly is everlasting to those who fear Him, but only through holy obedience.

Thanks be to God!

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Love and Marriage: Friday of the Seventh Week in Ordinary Time (Sirach 6:5-17; Psalm 119:12, 16, 18, 27, 34, 35; Mark 10:1-12)

In the Gospel, we see the discourse playing out between the sacramental bond of marriage, conjugal love, and the human person.  Jesus is contrasting the purity of the original innocence of humanity to the sinfulness that is one of the consequences of the fallen nature of humanity.

In doing so, Jesus is confirming that human dignity is found in the image and likeness of God, which is found uniquely in humanity.  

As you know, a man leaves his parents and cleaves to his wife.  Through the sacramental bond, they become one flesh.  This sacramental bond, joined by God, is divine in its unity and indissolubility.  Regardless of what the world tries to tell us, humanity simply does not have the capacity to separate what God has joined.

Going back to the beginning, God created man to be male and female, both modes of mankind bear the divine image in the body.  Male and female are meant to be the perfect gift of self to the other.  A total gift of self in a reciprocal relationship.

This reciprocal relationship of deferential love is similar to that of the Holy Trinity.  In fact, Holy Matrimony is meant to be a sacramental image of the Holy Trinity. 

As you know, the Holy Trinity is a communion of persons, Father, Son, and Holy Spirit.  The Holy Trinity is an eternal union of love.  A love where each person is a total gift of self to the other.  A love that is humble and self-deferential, putting the other before Himself.

That is the image in which God designed us.  We are designed for that type of relationship…the relationship that is intended to be Holy Matrimony.

Regardless of what the world tries to tell us, Holy Matrimony is not the product of chance, evolution, or even human design.  It is part of the sacramental plan of God for our salvation and sanctification.

It is through the mutual gift of the husband and wife to the other, a gift that is exclusive and specific to them alone, that develops the union of the two persons.  Through this union, each person is perfected.  They perfect one another through cooperation with God’s grace communicated through the Sacrament of Holy Matrimony.

Incarnate Word's Marriage Enrichment Ministry creates opportunities to enrich our understanding of God's plan for us through the Sacrament of Holy Matrimony.  The ministry offers several different types of programs and events throughout the year specifically for this purpose.

For those of you that are married, I highly encourage you to avail yourself to these resources that you may more fully realize the sacramental marriage that God intended for you from the beginning of time.

For those of you (or anyone in your families) that are having difficulty in your marriages, are in irregular relationships (such as married outside the Church), or perhaps suffering from divorce, separation, or even widowed; there is help and support for you as well.  God’s love for us and the invitation to a life of grace is available for all.  If you are suffering in one of these situations, please reach out for support.

All of that being said, we must always remember that the secular worldview tries to deny the divine nature of marriage in order to treat relationships as temporary and experimental.  In doing so, the human dignity of those impacted is violated.

However, we know the truth.  We know the truth of the sacramental worldview.  We know the truth of the Gospel.  We know the truth that reminds us of God's love for us.  We know the truth that is made visible in a special way through the inseparable aspects of the Sacrament of Holy Matrimony.  

Let us renew our commitments to cooperate with God’s grace in our marriages (and really all of our relationships) in that we may be a sign of the glory of God to the world around us.

Thanks be to God.

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Pride and Humility: Friday of the Sixth Week in Ordinary Time (Genesis 11:1-9; Psalm 33:10-11, 12-13, 14-15; Mark 8:34—9:1)

Our readings today give us a stark contrast between pride and humility.

The first reading describes the pride that was rampant in the land of Shinar.  The whole world clambering to build great things and obtain great achievements, not for the glory of God, but rather for themselves.

We see in this self-interest and self-motivation that great things were accomplished…great by the standards of the world.  Regardless of how “great” it seemed, the ultimate outcome was the destruction of their civilization as they were scattered all over the earth.

In contrast, the Gospel reminds us there is no profit to gaining the whole world, if it means forfeiting our lives.  

There is nothing wrong with accomplishing great things in this life, but we must have the right intention.  Does our motivation consist of vainglory, or is our motivation for the Glory of God?  Are our efforts a serious attempt to expand the Kingdom of God into the world around us, or are we simply trying to build our own kingdom?

It is this type of humility that we are called to embrace in our daily walk with Christ as we deny ourselves, take up our cross, and follow Him.  

This type of humility is not a situation where we think less of ourselves, but rather, think of ourselves less…making sure that we are trying to think of God and others in everything we do.  

This type of humility is not a situation where we deny ourselves of things to the effect we create a sense of artificial martyrdom, but rather, a situation where we recognize the things we have are gifts from God and that we are stewards of these things as opposed to possessors.

In a recent General Audience, our Holy Father said, “Humility is everything. It is what saves us from the Evil One, and from the danger of becoming his accomplices. And humility is the source of peace in the world and in the Church. Where there is no humility, there is war, there is discord, there is division. God has given us an example of [humility] in Jesus and Mary, so that it may be our salvation and happiness. And humility is precisely the way, the path to salvation.”

Of course, starting the journey of being humble is in itself an act of humility.  We must realize that being humble is something that is very difficult for us to achieve on our own.  We need the grace of God to truly be humble.

Let us renew our resolve to follow the path of love and mercy.  Let us be watchful of those moments of pride, fear, anger, envy, and greed that inevitably surface.  When we encounter these temptations, let us surrender the emotions and related situations to the Lord.  Let us renew our trust in God’s providence in all things.  Let us pray for the grace of acceptance and detachment.

Through humility, we truly receive the full blessing that comes with being chosen to be His own.

Thanks be to God!

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Resentful and Crestfallen: Monday of the Sixth Week in Ordinary Time (Genesis 4:1-15, 25; Psalm 50:1,8, 16bc-17, 20-21; Mark 8:11-13)

Why are you so resentful and crestfallen?

We all have our moments where our temper and regret can get the better of us.  Yet, there may be situations in our lives where those negative emotions begin to spiral out of control and begin to fall to the level where Cain may have been.  Cain was clearly envious of Abel, angry at God, and ultimately confused by pride.

As we saw with Cain and Abel, resentment (and the underlying capital sins), if left unchecked, can lead to more serious offenses against God, self, and neighbor.

Are there times in our lives where we might be hearing God calling us...asking us why we are so resentful and crestfallen?  It was Saint Augustine that said, “Resentment is like drinking poison and expecting the other person to die.”  The reality is that resentment damages our relationship with God and, in the process, unsettles us spiritually, psychologically, and even mentally and sometimes physically.

Still, we all carry hurts and pains in our lives.  So, how can we know when the cross we think the Lord has asked us to carry is really a resentment that we need to let go of?  Here are a few thoughts for consideration.

Silent treatment after an argument - Do we ever find ourselves shying away from talking through issues with someone in our life?  Does the hurt we feel toward the person cause us to withdraw from them?  As much as we might want to say something, is is a challenge to find the words?

Keeping Score -  Do we find ourselves dwelling on the past mistakes of someone in our life?  Do you find ourselves consumed with feelings that someone in our life “owes” us something for the things they have done to us or for the things they have neglected to do for us?  

Mountains out of molehills - Do we constantly find ourselves reacting irrationally to the bad habits of someone in our life?  Do we try to control the smallest aspects of another person’s life?

Diminished affection - Do we tend to shut down in the presence of someone?  Do we find excuses to avoid being in their presence?  Are there other ways we withhold love from someone in our life?

Sarcastic or Passive Aggressive Comments - Is there someone in our life that is consistently the target of our jokes?  Do we make comments toward them that are fueled with negativity?  Is the source of our comments coming from a sense of revenge, envy, or some other negative sentiment?

Saint Maximilian Kolbe taught that resentment and bitterness are harmful to our spirituality, but they can be overcome by choosing to have a positive attitude.  Let us renew our resolve to truly accept the people and circumstances in our lives for who and what they are.  Let us renew our resolve to forgive the people in our lives that we feel have hurt us, and that may include ourselves and perhaps even God.  Let us renew our resolve to surrender our need to control, to surrender our need for revenge, to surrender our need to even the score, to surrender our need to be right, and ultimately to surrender every aspect of our lives to the care of God.  Let us renew our resolve to simply let go and let God.  Let us renew our resolve to be grateful for all of the blessings God has given us in our lives.  Let us renew our resolve to always offer to God a sacrifice of praise.

Thanks be to God.

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Apostles to the Slavs: Memorial of Saints Cyril, Monk, and Methodius, Bishop (Acts 13:46-49; Psalm 117:1bc, 2; Luke 10:1-9)

Let me be one of the few to wish you a happy Saints Cyril and Methodius day as opposed to, or perhaps in addition to, that other guy.  

Saints Cyril and Methodius were brothers that were born in the 9th century in Thessalonica.  They are known as the Apostles to the Slavs as Cyril is credited with creating the Glagolitic script symbols (also known as Cyrillic script) that formed the basis for the written Slavonic language.

Cyril and Methodius used this alphabet, if you will, to transcribe the Latin Vulgate and other Liturgical Church documents to the Slavonic language.  This enabled them to successfully expand the Church into much of the Byzantine Empire.  Their influence extended as far north as Moscow, leading to the baptism of the prince, Vladimir the Great.

The Church has long taught that the preservation of ancient languages is key to preserving Catholic culture and identity.  As the meaning of words in modern vernacular languages (such as English) evolve with time, words in the ancient languages do not change meaning, thus providing stability to the faith in a changing world.

The Catholic Church uses these ancient languages as the official languages of the Church to preserve Liturgical documents and other Church documentation.  Being Latin Rite Catholics, of course, we think of the Latin language as it is the most prominently used of the great Church languages.

Many of us might also think of Greek, which much of Scripture was originally written in and we use in some of our Liturgy; such as, the Kyrie Eleison.  Some of us might also think of Aramaic, which was the daily language of Jesus and is still in use as part of the Maronite Liturgy.  

Thanks to Saint Cyril, Church Slavonic is widely used throughout the world in the Liturgy of the Church.  This is particularly true across the Slavic backgrounds within the Byzantine Rite, both Catholic and Orthodox; including the Slovak Catholic Church and other Eastern Catholic Churches in communion with Rome.

The Feast of Saints Cyril and Methodius serves as a reminder of the unifying effect of the sacred languages and the rich, common heritage that Catholics and Orthodox share.  This feast is an opportunity to develop a deeper appreciation for the cultural diversity of the Catholic Church represented across all 23 Eastern Catholic Churches that are in communion with Rome.  Many of these Churches can trace their apostolic roots through Methodius, who was consecrated a bishop by Pope Adrian II.

Saints Cyril and Methodius are appropriate patrons of Church unity.  They can serve as inspiration for both lungs of the Church (east and west) to breathe in unison.  Their influence and intercession with God can pave the path for reunification within the Church as we continue efforts to bring more of the Orthodox Churches back into communion with Rome; following the same path we have seen with many of the Eastern Catholic Churches.

Saints Cyril and Methodius truly went out into the world to proclaim the Good News.  They fully embraced the desire that we be “one”: one in Sacrament, one in faith, one in Church unity.  They are not saints because of their work with language and Liturgy.  They are saints because they did their work with courage and humility.  This is the same courage and humility that will enable reunification of the Church.  This is the same courage and humility that will enable us to be an instrument of salvation and reunification to the ends of the earth.

Thanks be to God!

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Grace for the Dogs: Thursday of the Fifth Week in Ordinary Time (Genesis 2:18-25; Psalm 128:1-2, 3, 4-5; Mark 7:24-30)

We are a little over a year since the Dicastery for Doctrine of the Faith issued the controversial paper “Fiducia Supplicans”, which translates to supplicating trust.  It was intended to be a positive message of comfort, care, and encouragement within the Truth of sexual morality.  At the same time, it was intended to express the mercy of God and the motherhood of the Church in a way that invited those separated from us by sin to find their way to the table of grace, not entirely unlike the Syrophoenician woman from today’s Gospel reading.

We could get into quite a discussion on how the message “Fiducia Supplicans” was taken out of context and became a weapon to attack the Church and the Pope on false grounds.  But, I would rather take the opportunity to talk a little about grace and blessings, particularly through the lens of the Gospel reading.

No doubt the first century Jews would have looked down on the Syrophoenician woman in a vein similar to how many Christians look down on those in same-sex relationships.  Essentially saying they are not worthy to come to the table of grace.

We have to remember, the flow of grace, and therefore salvation, is through LIVING the Sacramental life of the Church.  Particularly the table of grace, which is the altar where we celebrate Mass.

We receive sanctifying grace through our reception of the Sacraments (as instituted by Jesus Christ).  It is sanctifying grace that enables us to become holy and continues to conform us into the image of Christ.  

When we possess sanctifying grace, we are said to be in a “state of grace”.  This is the state that we must be in in order to validly receive the Eucharist and be in communion with Christ through His Church.  If we commit a mortal sin and therefore are no longer in a state of grace, then we no longer possess sanctifying grace and we are no longer welcome at the table to eat the food of the children.  Rather, we are under the table with the dogs, hoping for some scraps.

To get back to the table, we need to receive the Sacrament of Reconciliation.  A prerequisite for the Sacrament of Reconciliation is of course a contrite heart.  A contrite heart can only be created by God, through what we call actual grace.

Actual grace is external to the soul.  God provides actual grace to move us to conversion and to deepen (or establish) a relationship with Him.  Actual grace is fed to the children of God sitting at the table (along with sanctifying grace) to aid in their walk with God, but actual grace also constitutes the scraps that fall to the floor.  The scraps that are consumed by the dogs.

While the Church can never bless sin, including same-sex relationships as well as our own personal sins; the Church has always blessed all people, including those that may be in a state of mortal sin.  The Church has always blessed the sinner, just not the sin.  And praise God for that, otherwise I probably would not be here today.  Through the blessings of the Church, actual grace can enable the conversion of a soul and generate a contrite heart that can lead a person to a good and holy confession.  

Let us be conduits of actual grace to those that may currently be living immoral lives.  Let us be conduits of actual grace to those that may be living lives that we may not agree with.  Let us no longer deny them the blessings offered by the Church.  Let us support them that through the blessings of the Church, they may receive the actual grace necessary to have a conversion of heart.  Let us support them, that through the blessings of the Church, they may receive the opportunity to be converted into children of God so that they may receive sanctifying grace with us at the table of the Eucharist.

Thanks be to God!

Isaiah Goes to Mass: Fifth Sunday in Ordinary Time (Isaiah 6:1-2a, 3-8; Psalm 138:1-2, 2-3, 4-5, 7-8; 1 Corinthians 15:1-11; Luke 5:1-11)

The prophet Isaiah is easily considered one of the greatest prophets of the Old Covenant.  The book of the prophet Isaiah is considered to contain the most comprehensive prophetic picture of Jesus Christ in the Old Testament.

Isaiah is the prophet that most accurately and most extensively describes the coming savior, His Kingdom, and His plans for salvation history. His prophecies include the virgin birth, the suffering servant, the crucifixion (at least four centuries before crucifixions were even a thing), and the second coming.

We, as devout Christians, then should take notice of the prophecies of Isaiah when they come up in our cycle of readings, such as the prophecy we heard read today…praying that the Holy Spirit will make it real in our lives.

What in our readings today could be so important?   Ultimately, Isaiah gives us an almost perfect image of what authentic worship will look like in the New Covenant.  He gives us an image of how God calls us to worship Him in our day and age.  

Let’s break down the major components of his prophecy.

First, Isaiah speaks of the Temple and the throne.

The vision of Isaiah is set in the Temple of Solomon and the throne represents what was referred to as the Holy of Holies. The Holy of Holies is where the presence of God was enthroned among His people.  

When we allow ourselves to see our parishes through the sacramental worldview, we begin to see the vision of Isaiah all around us.  Particularly the inner sanctuary, easily identifiable by the raised floor.  The three steps represent the three levels of ordination: diaconate, presbyterate, and episcopate.

Just as God commanded in the Book of Exodus that vestments be created and worn by those in service to Him in the Holy of Holies, the Catholic Church requires liturgical actions occurring in the sanctuary to be performed wearing the appropriate vestments (such as those Father and I are wearing).  

This is just one example of how the Catholic Church embraces the sacramental reality of the authentic worship called for by God and provides ways for us (as His children) to enter into that sacramental reality more deeply.

The core of Solomon’s temple, of course, was the Holy of Holies.  In the Catholic Church, the Holy of Holies is the sanctuary.  In the sanctuary, of course, is the tabernacle, where the Eucharist is contained.  The Eucharist, of course, is the true Body, Blood, Soul, and Divinity of Jesus Christ Himself.  True to the prophecy, the presence of the Almighty is enthroned among His people in the Holy of Holies of every Catholic church.

Then, Isaiah speaks of Seraphim singing.

In the Sacramental reality, God exists in the eternal now.  In the Mass, we step into the reality of the eternal now.  Through the Mass, we are omnipresent to the ultimate sacrifice of Jesus Christ on Calvary as well as the heavenly worship described in the Book of Revelation, just as God is omnipresent to those events.  

Angels are also omnipresent to these events, which means angels are present with us here at the Mass.  We may not be able to see them with our physical eyes, but the sacramental reality remains true even when our human senses fail.

At every Mass, we join these angels in singing to our God.  Just as we saw in the vision of Isaiah, with Angels and Archangels, with Thrones and Dominions, and with all the hosts and Powers of heaven, we sing the hymn of His glory, as without end we acclaim:

“Holy, Holy, Holy Lord God of hosts.  Heaven and earth are full of your glory.  Hosanna in the highest.  Blessed is he who comes in the name of the Lord.  Hosanna in the highest.”

Next, Isaiah speaks of the Temple Filled with Smoke.

The use of incense in connection with worship is something that we see throughout Scripture, enough that the biblical connection between the use of incense and authentic worship should be fairly evident.

It isn’t practical to use incense at every single Mass we celebrate.  Yet, through the Paschal Mystery, every Mass is connected to those high Solemnities where we use incense thoroughly.  

Incense helps us engage our natural senses as it relates to the invisible reality of the sacramental worldview.  Incense signifies the Church’s offering and prayer rising in the sight of God. Incense also shows a connectedness between the altar of sacrifice, those offering the sacrifice, and those uniting themselves to the once and for all sacrifice of Jesus Christ.

Before being incensed we bow not only as a sign of reverence but as a sign of affirmation.  It is an affirmation that like the incense, we offer our lives to God and pray our lives be lifted up and transformed through the Liturgy.

After that, Isaiah speaks of Expressions of Unworthiness

Isaiah said, “Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!”

It is clear that Isaish has been convicted by his conscience that he is not worthy to be in the presence of the Lord.  Ultimately, that is all of us, right?  Like Saint Paul said, we all fall short of the glory of God.  As such, we echo Isaiah’s cry when we say, “Lord, I am not worthy for you to enter under my roof, but only say the word and my soul shall be healed”.

Healed in this sense is sanctification and transformation.  As it says in the Catechism, “There is no surer pledge or dearer sign of this great hope in the new heavens and new earth ‘in which righteousness dwells,’ than the Eucharist. Every time this mystery is celebrated, ‘the work of our redemption is carried on’ and we ‘break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live forever in Jesus Christ.’”

Speaking of the Eucharist, Isaiah also speaks of Food from Heaven

Of course this food is the Eucharist, but we see it represented in Isaish’s vision with the ember that seraphim had taken with tongs from the altar.

Saint Cyril of Alexandria wrote, “One of the seraphim is sent to Isaiah with a burning coal which he took from the altar with tongs. This is clearly a symbol of Christ, who, on our behalf, offered himself up to God the Father as a pure and unblemished spiritual sacrifice with a most pleasing fragrance. In the same way, Christ is received from the altar. We must, however, explain why Christ is like a burning coal. It is customary in Holy Scripture for the divine nature to be likened to fire.”

In the fifth century, Saint Cyril is using the same words of sacrifice to describe the vision of Isaiah that we use to describe the Mass as he affirms that Isaiah is receiving the Eucharist, Jesus Christ Himself, from the seraphim.  The vision of Isaiah is the Mass.

After receiving the Eucharist, Isaiah hears, "See, now that this has touched your lips, your wickedness is removed, your sin purged."

When we receive the Eucharist with the correct intention and disposition, the life of grace is preserved and increased within us.  Also, we are absolved of venial sin and strengthened to resist mortal sin.

Finally, the vision completes when Isaiah is sent by the Lord.

Isaiah hears the voice of the Lord saying, “Whom shall I send?  Who will go for us?” Isaiah responded with “Here I am, send me!”

The Mass is called the Mass because of the Latin phrase “Ite missa est”, which means “Go, it is the sending”. This is the very end of the Mass, where I proclaim, “Go in peace, glorifying the Lord by your life.” To which each of you respond, “Thanks be to God”.  

This is your moment to unite with Isaiah to answer the call of the Lord.  Let your response to the dismissal truly mean “Here I am, send me!”  

Send me, Lord, to your lost sheep that have denied themselves of the gift you have given us in the Mass and the Eucharist.  Send me, Lord, to help them find their way to the truth faith, the fullness of the faith that can only be found in the Eucharist.  Send me, Lord, to spread the grace I have received through the Eucharist to my neighbors and to extend the Kingdom of the Sacred Heart of Jesus into the world around me.

Thanks be to God!