Division and Pride: Friday of the Second Week in Ordinary Time (1 Samuel 24:3-21; Psalm 57:2, 3-4, 6 and 11; Mark 3:13-19)

I find some interesting parallels between the relationship of David and Saul compared to the relationship between the Catholic Church and the Orthodox Churches.  I will not go so far as to say the Great Schism is prefigured in our reading today, but there are some interesting parallels none-the-less.

We say the Great Schism occurred in the year 1054, when Cardinal Humbert, a papal representative, placed a bull of excommunication on the altar of the Hagia Sophia against Patriarch Michael Cerularius of Constantinople, leading to Cerularius excommunicating Humbert in return.  

Keep in mind the Hagia Sophia was the mother Church of the Byzantine Church similar to how the Basilica of Saint John Lanteran is the mother Church of the Roman Church.  Having said all of that, I prefer to not look at the Great Schism as a one time event, but rather an evolution of events that occurred over several centuries.

In 330, Constantine moved the capital of the empire from Rome to a city called Byzantium, which he rebuilt and renamed Constantinople…naming it after himself.

Constantine also wanted the head of the Church moved to Constantinople, but Pope Sylvester I refused to move from the original ancient patriarchate founded by Peter.  There were three other original patriarchates:  Jerusalem, founded by James; Antioch, also founded by Peter; and Alexandria founded by Mark.

Similar to the growing estrangement between David and Saul, there was an attempt to quell the growing estrangement between Rome and Constantinople.  The Council of Chalcedon officially recognized Constantinople as a patriarchate in line with the original patriarchates.

The well intentioned gesture did not really work.  Once declared a patriarchate in line with the original patriarchates, Constantinople effectively abandoned Rome, leaving the Pope defenseless.  

Thus, on Christmas Day, the year 800, Pope Leo III crowned Charlemagne, "Emperor of the Romans" in Saint Peter's Basilica, reviving the Western Roman Empire and creating the Holy Roman Empire.

Fast forward to the point of the story where the high priest gives David the “holy bread” and a powerful weapon in the “Sword of Goliath”, it was during this period of the Great Schism, two things happen:

First, the Holy Roman Empire, particularly the Knights Templar, became a powerful weapon for the Catholic Church.  In 1129, the Council of Troyes officially recognized the Templars as a military order.

Second, in 1215, Pope Innocent III called the Fourth Lateran Council . This council dogmatized the teaching of transubstantiation, confirming once-and-for-all that the Eucharist is truly the Body, Blood, Soul, and Divinity of Jesus Christ….holy bread indeed.

This leads to the next parallel, as we read today, David could have easily killed Saul, but chose not to.  There were a number of clashes between the Holy Roman Empire and the Byzantine Empire during the Second and Third crusades.

In the Third Crusade, the Holy Roman Empire had a treaty with the Byzantine Empire to allow safe passage to the Holy Land.  Despite the treaty, Byzantine forces attacked in 1189.  The Holy Roman Empire won a decisive victory.  They could have easily continued on to take Constantinople, crushing the Byzantine Empire, but chose not to.

This is one example where the true prefigurement breaks down as the Holy Roman Empire would temporarily occupy the Byzantine empire during the Fourth Crusade (in 1204)…temporarily meaning ~60 years.  

The point of the parallel is that David and Saul separated definitely, more over pride, power, and other factors related to human weakness than anything theological.  Similarly, the Catholic Church and the Orthodox Churches remain in schism.  

Many theological reasons are often cited for the separation, but understanding the history paints a more complete picture of the non-theological reasons why the separation persists.  

Further, the Eastern Catholic Churches are proof the theological reasons cited are very reconcilable as most of them were part of the Orthodox schism and have subsequently come back into full communion with Rome.

Politically, neither the Byzantine Empire, nor the Holy Roman Empire, exists today.  So, where is the path to unity?

At the end of November, Pope Leo XIV and Patriarch Bartholomew of Constantinople met for the 1,700th anniversary of the First Council of Nicaea. While in Nicaea, both patriarchs signed a joint declaration affirming their commitment to achieving communion between the two churches.

Pope Leo said, “We are all invited to overcome the scandal of divisions.”  He urged Christians to nurture “the desire for unity for which the Lord Jesus prayed and gave his life.” 

As we complete this Week of Prayer for Christian Unity, let’s pray, fast, and give alms for the full unification of both lungs of the Church.

In our division and in our pride, have mercy on us, God, have mercy.

Thanks be to God!

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Like Other Nations: Friday of the First Week in Ordinary Time (1 Samuel 8:4-7, 10-22a; Psalm 89:16-17, 18-19; Mark 2:1-12)

If you have been following the news, you are probably aware of the physician assisted suicide legislature that was was recently signed into law in the State of Illinois.

Going against the Illinois bishops and even the Pope, Illinois is now a haven for physician assisted suicide.  A move that undermines the human dignity of some of the most vulnerable among us and undermines the Gospel of Jesus Christ.  

In Canada, where assisted suicide has been the law of the land for several years, 4.7% of deaths result from assisted suicide.  That may seem like a low percentage, but if you apply that to the population of the United States, that would be over 15 million Americans.

The real danger is where does this go from here.  

Remember the abortion argument from 30-40 years ago…remember when Bill Clinton famously stated that abortion should be “safe, legal, and rare”, and then contrast that to our current state.

Inch by inch, the culture of death built on that toehold to the point where abortion has not only been normalized and celebrated, but that infanticide has become accepted in many states such as Illinois and Minneasota.  

Procedures are not performed by well equipped physicians, but rather ambulances are called to Planned Parenthood on a regular basis due to complications.  And, everyday, women are coerced into abortions they do not really want.  Not safe.  Not rare.

The culture of death will not rest until death rules the day.  Each victory they win for a “rare” situation, or a “safe” situation, or in the case of assisted suicide, a “terminal” situation, only becomes the fortification for their next campaign.

In Canada, there are proposals to expand assisted suicide to allow those with conditions like Alzheimer’s and dementia to request their death before the effects of their illnesses set in.  Provisions are also under discussion to allow assisted suicide for those that suffer from mental illness.

Regardless of its legal status and how normalized it may become, assisted suicide is still, objectively speaking, a mortal sin.  As it says in the Catechism, “Suicide is seriously contrary to justice, hope, and charity. It is forbidden by the fifth commandment.”

As I lay that truth bomb out there, I acknowledge that many of us have known at least one person (and some of us my have known several people) who have taken their own lives via suicide.  Perhaps some of us have even struggled with suicidal thoughts.  

I do believe Jesus has a special place in His heart for those who were driven to the point where they felt ending their life was the only option.  In many cases culpability for the sin is likely reduced due to mental illness, social pressure, side effects of medication, or perhaps even demonic oppression.  

Ultimately, we need more social empathy and better ways to recognize when people are reaching this dreadful point.  That is a homily for another day.

At the same time, we need to recognize and hold to the serious moral nature of the situation.  We must stand firm in the Gospel Truth which is contrary to any form of suicide.

Yet, many “Christians” support it.  The National Institute of Health conducted a survey among clergy (which included the wide range of protestant denominations).  28% responded that physician assisted suicide is morally acceptable.  The rate increased to 56% among mainstream and evangelical Christianity.

As the non-Catholic ecclesial communities around us and even many of the Orthodox Churches continue to acquiesce to the ways of the world, we are reminded that the Truth of Jesus Christ does not change and that the Catholic Church is the pillar and foundation of that Truth.

Our challenge is similar to the one proposed in the first reading.  Who is our King? Are we part of His Kingdom, which is the Catholic Church?  Or, would we rather be like other nations?  Do we want to be set free by the Truth?  Or do we want to be slaves to human secularism and the culture of death?

In the battle of life versus death, let us for ever sing the goodness of the Lord.

Thanks be to God!

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Spirit of Epiphany: Friday after Epiphany (1 John 5:5-13; Psalm 147:12-13, 14-15, 19-20; Luke 5:12-16)

The season of epiphanies is upon us again.  Last Sunday, we celebrated the epiphany of the three Magi visiting the Child Jesus.   This Sunday, we will celebrate the epiphany of those that witnessed the baptism of the Lord.

As you may recall, this is a time for us to remember that epiphanies occur when people are hungry.  The wise men represent a hunger for a king.  John the Baptist and his disciples represent a hunger for a savior.  In our reading yesterday, the congregation at the synagogue in Nazareth represents a hunger for a prophet.

The man in our Gospel today also experienced an epiphany.  He was hungry.  He was hungry to be cleansed.  He was hungry for a savior.  He surrendered that hunger to the will of the Lord.  The Lord made him clean.  His epiphany made manifest as the report of his healing spread among the people.

We talked about Advent being a season of spiritual reset and preparation for receiving the ultimate Christmas gift.  Advent has passed.  Christmas is here and nearly gone.  However, some of us may still be hanging on to the spiritual leprosy we carried into the Advent season.  Some of us may still hunger for the Christmas gift that we feel like we never received…or if we are being honest, we probably received but never opened.  We hunger for our epiphany.

Meanwhile, the Spirit wants to testify to the Truth in your life.  The Spirit wants to work great signs and wonders in your life.  The Spirit wants to give you the epiphany you are hungry for.

This gives us an opportunity for self reflection.  Have we truly fallen prostrate like the Magi, surrendering our hunger, our life, our will to the Lord, pleading with Him to fulfill our desires?  Forsaking all else that we are tempted to put before Him?  Forsaking all else that may prevent us from experiencing the epiphany?

We must remember the Blood and Water that flows from the side of Jesus Christ on the Cross flows into the sacramental life of the Church and becomes the source of our great epiphany.

When we present ourselves to the priest for the Sacrament of Reconciliation, we surrender our burden of sin and any other sources of pride or selfishness that may blind us to epiphanies.  We are truly made clean.

When we present ourselves to receive the Eucharist at Mass, we receive the medicine of immortality.  We receive the means of our sanctification and our conformity to Christ.  We receive the fulfillment of all our desires.

The Blood and Water that flows from the side of Christ can satisfy any hunger you may have, if you are truly open to and receive the testimony of the Spirit.

What is it that you hunger for today?  Pray for the Spirit to reveal to you where pride, selfishness, or some other human weakness may be interfering with your ability to receive the gift Jesus wants to give you to satisfy that hunger.  Surrender that weakness through the Mass, perhaps even through Reconciliation.  Then allow yourself to be truly bathed by the Blood and Water flowing from the side of Jesus Christ on the Cross.  Allow that grace to enter into you through the Eucharist….healing all wounds, cleansing all imperfections, wiping away all tears.

In doing so, we join the great crowds that assembled to listen to him and to be cured of their ailments, as we answer the call to “Praise the Lord, Jerusalem!”

Thanks be to God!

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Epiphany of Life: Thursday after Epiphany (1 John 4:19–5:4; Psalm 72:1-2, 14 and 15bc, 17; Luke 4:14-22)

In his monthly challenge, Archbishop Lori reminds us that the solemnity of the Epiphany of the Lord (which we celebrated last Sunday) recalls the visit of the Magi to the Child Jesus. The Magi recognized the newborn king and paid him homage. As you know, this great feast occurs during the liturgical season of Christmas, which begins on Christmas Eve and continues through the feast of the Baptism of the Lord.  

During the Christmas season, Archbishop Lori hopes we remember and celebrate the reality that God assumed our human nature and became a little child.  He hopes this season also reminds us to recognize the dignity of all children; including unborn children.

Our Gospel reading today also falls under this theme of epiphany.  Jesus returns to Nazareth to reveal that He is the fulfillment of Isaiah’s prophecy.  He is the anointed one to bring glad tidings to the poor.  He is the one to proclaim liberty to the captives, sight to the blind, and freedom to the oppressed.  The Nazoreans experienced this epiphany as they “were amazed at the gracious words that came from his mouth.”

Comparing the two Gospel readings, we can contrast the potential the Magi recognized in the child to the fulfillment announced by the man.  The continuity of the plan of God made manifest first in the child and then later in the man.

Sometimes the true epiphany is not in what we can see or hear, but rather in what we recognize in how God’s plan is being made manifest in even something like an unplanned pregnancy.  

The questions asked by Archbishop Lori as part of his challenge might help us reflect.  Do you look upon the lives of children (and all people) with respect, recognizing the dignity of human life? What more can you personally do to protect and support life wherever it is threatened or in need? Are there ways you can witness to others (in word or deed) to foster awareness of the sanctity of life?

Archbishop Lori’s challenge is to work toward greater recognition of the sanctity of unborn human life (and really all human life) by participating in a peaceful pro-life demonstration or supporting a pregnancy resource center.

Last month, I briefly mentioned the reimagined Pro-Life ministry that we will initiate later this year.  Through this initiative, we enter into the true Pro-Life battlefield: changing hearts through an epiphany of love and giving life a real opportunity to manifest according to God’s plan.  By providing a Life Mentor to an expectant parent of an unplanned pregnancy and giving them an environment of hope and support they can lean on, we can help create the recognition called for by Archbishop Lori; as well as, the epiphany of new life and its ultimate fulfillment in God’s plan.

Perhaps involvement in this critical mission of the parish, the new Pro-Life Ministry, is how you will choose to answer the challenge of Archbishop Lori.

Through our efforts like the reimagined Pro-Life ministry, we will bring about the ultimate epiphany where we cry out, “Lord, every nation on earth will adore you.”

Thanks be to God!

What Do I Want?: Memorial of Saints Basil the Great and Gregory Nazianzen, Bishops and Doctors of the Church (Ephesians 4:1-7, 11-13; Psalm 23:1b-3a, 4, 5, 6; Matthew 23:8-12)

Saint Basil and Saint Gregory of Nazianzus were life-long friends in the fourth century, both becoming important and influential bishops of the Church.

Saint Basil and Saint Gregory of Nazianzus (along with Saint Basil’s brother Saint Gregory of Nyssa) were known as the Cappadocian Fathers which were immensely important in forming early Christianity and monastic tradition, particularly in the East.

Additionally, Saint Basil and Saint Gregory of Nazianzus (along with Saint John Chrysostom) are known as the Great Hierarch of the Eastern Catholic Churches, as well as many of the Orthodox Churches.  In the West, they are revered as part of the distinguished group of the Doctors of the Church.  These men were instrumental in the development of the liturgy and the combat against heresies, particularly arianism and apollinarianism.

One contribution we do not generally talk about is a contribution of which many in our 21st century society need to be reminded.  I am referring to the social vision espoused by these great men; in particular, Saint Basil.  I’ll warn you, this may be a bit convicting (at least it was challenging for me as I reflected on the life of Saint Basil).

Saint Basil taught the need for spiritual growth through prayer needs to be balanced with engaging with society through charity.  A fruitful life is one of simplicity, prayer, and service.

A proper engagement with society would naturally lead a person to desire to address the tangible needs of others.  Saint Basil spoke often of the challenge Jesus made in the Gospels:  “If you wish to be complete, go and sell your possessions and give to the poor, and you shall have treasure in heaven; and come, follow Me.”

Saint Basil did not see this challenge as a problem with attachment to wealth (as we often hear), but rather a failure to love.  Saint Basil did not see the challenge as an individual moral decision, but rather a call for social responsibility.  For Saint Basil, it is about recognizing the human dignity of the other and charitably providing for their care.

Saint Basil routinely critiqued those who spent lavishly, spending well beyond necessity, while their neighbor suffered.

Saint Basil said, “It is evident that you are far from fulfilling the commandment, and that you bear false witness within your own soul that you have loved your neighbor as yourself. For if what you say is true, that you have kept from your youth the commandment of love and have given to everyone the same as to yourself, then how did you come by this abundance of wealth? Care for the needy requires the expenditure of wealth: when all share alike, disbursing their possessions among themselves, they each receive a small portion for their individual needs. Thus, those who love their neighbor as themselves possess nothing more than their neighbor; yet surely, you seem to have great possessions! How else can this be, but that you have preferred your own enjoyment to the consolation of the many? For the more you abound in wealth, the more you lack in love.”

To be clear, Saint Basil is not promoting socialism, which cares nothing for either charity nor human dignity.  But rather, Saint Basil simply reminds us, in perhaps a hyperbolic fashion, that we all have a responsibility in providing for the needs of the suffering…whether that is through supporting organizations like Saint Vincent de Paul and the Saint Patrick Center, or through direct corporal works of mercy.

Ultimately, Saint Basil is warning against the dangers of selfishness.  Selfishness stands in the way of true spiritual growth.  Selfishness prevents us from sharing our wealth with those in need.  Selfishness prevents us from looking at others with compassion.  

For Saint Basil, spiritual piety and social responsibility are inseparable.  He reminds us of the Gospel message to care for and love those in our midst.

Today, let us echo the Cappadocian Fathers: “The Lord is my shepherd; there is nothing I shall want.”

Thanks be to God!

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