The Saint of Doubts

Second Sunday of Easter
Sunday of Divine Mercy
April 16, 2023 – Year A
Readings: Acts 2:42-47 / Ps 118 / 1 Pt 1:3-9 / Jn 20:19-31
by Rev. Dan Kelly, Guest Celebrant

Last Sunday’s gospel describes the first hint of the apostles’ understanding of the Resurrection. The women went to the tomb to anoint the Body and thought that somebody had taken the Body away.  Then when Mary Magdalene went there, she asked a person who she thought was the gardener (but was in fact Jesus), who had taken away the Body of Jesus away.

But the other apostles were skeptical. Remember the story of the two disciples who were walking a couple miles distant from Jerusalem to the town of Emmaus, and they were discussing all the things that had happened.  Jesus walks along and begins to explain all the scriptures, why this had happened.  Those two disciples invite Jesus to have supper with them, because it was the end of the day. But those disciples didn’t know it was Him. It was not until Jesus took the bread and blessed it.

What became of the apostles? All except John, the youngest apostle, were martyred. After the crucifixion, John the apostle took the Blessed Virgin Mary into his home as his mother, as Jesus commended him from the cross.  Everywhere around the Mediterranean that John went to preach, she accompanied him, and we believe she died in Ephesus, Turkey.

Two apostles were both named James: James the Less and James the Greater, based on their respective ages. One James missioned himself after the Resurrection to the Roman province of Santiago, Spain, and he preached there and did wonderful work, calling people to the Faith, explaining all about Jesus, and then preaching and celebrating the Eucharist. Eventually, he was martyred by the Romans in Spain. His remains are believed to be there in Santiago today.

The other James became bishop of Jerusalem. He also was martyred.

Thomas figures in our scripture today. He kind of gets a bum rap: Doubting Thomas, as if he did something wrong.  Thanks be to God that he had that doubt, because he expresses what we have in our own lives today: the doubts about things in our own life.  Are my prayers being heard? Why doesn’t God answer me? Why is my son or daughter not following the example I give? These doubts as to whether we have the attention of God and His coming into our lives.

So thanks be to God that we have Thomas saying, I’m going to want to see this in action. When he realizes and touches the Body of Jesus, he exclaims, “My Lord and my God!”  After which, Jesus asks for something to eat, to further confirm that He is not a ghost by eating baked fish or other food.  When we have the elevation of the sacred Eucharist, the Body and Blood of Jesus Christ, you can also say, “My Lord and my God!”

After the Resurrection of the Lord and His Ascension into heaven, after the coming of the Holy Spirit at Pentecost, the apostles spread out among the Middle Eastern countries.  Thomas gathered some others and went to present-day Jordan and into Syria, and began to teach about Jesus Christ, and to bring the Faith to the people in the northwestern part of Syria, where they developed an Eastern form of the Mass.

Thomas then learns about India and people there who yearned for the Faith. So Thomas made the very long trek to the south of India, to the modern state of Kerala.  He preached the Gospel there and formed a liturgy for them, too, based on the Syriac liturgy and vestments. These Christians were the Malabar people.  To this day, we have Syro-Malabar Catholics, even in the United States, using the liturgy that St. Thomas developed for them.

Thomas apparently went to other areas in the south of India and met people who were not in favor of what he was teaching to the people of Kerala, and he was eventually martyred.

So thanks be to St. Thomas, who helps us in our faith, even in our doubts.

A Very Good Friday

Good Friday of the Lord’s Passion
April 7, 2023 – Year A
Readings: Is 52:13-53:12 / Ps 31 / Heb 4:14-16; 5:7-9 / Jn 18:1-19:42
by Rev. Jay Biber, Guest Celebrant

There is a dimension to our faith that allows us to see and experience things in a way that’s deeper and contrary to the initial impression.  For instance, the very name that we have for this day is Good Friday. How can that be? How can that be, this greatest chaos, the unimaginable? The unimaginable is not that God rose from the dead, the unimaginable part is God in Christ died. He really did, that’s the unimaginable. How could this happen? This absolute chaos, and we call it good.

The letter to the Hebrews was written late enough in the first and second generations of Christians, for them to have had some time to reflect as a community, to absorb this trauma, and to reflect on it and then begin to develop a vision.

In the reading we just heard, “Son though He was.” When we are called son or daughter in baptism, it means you’re an inheritor, you’re in the will. I guess we would say everyone is conceived a child of God from that moment on. This familial relationship, this being a son, this being an inheritor of God, comes with baptism. God willing, it doesn’t end there, but begins a long journey, a great adventure of life.

Son though He was, He learned obedience from what He suffered and when He was made perfect. But wasn’t He perfect the whole time? In His mission and role as the Son of the Father, the first begotten of the Father, the mission becomes perfected in the obedience to the Father’s plan. The Father says this is what has to be done.

These people I love are yelling at me right now, are shouting insults at me right now, are denying they know me right now.  To bring these people whom I’ve loved from the beginning, to bring these people back up on the rails, back on track: This is the perfection. John even uses the word glory.

When I hear the word glory, I assume he must be talking about the Resurrection or maybe the Ascension. That’s the glory.  But no, when John writes about glory – “I will draw all people to me” — that’s not at the Ascension, that’s on the cross, the perfection of obedience. When He was made perfect, He became the source of eternal salvation for all who obey Him.

How unusual is this faith? We can’t really wish anyone a “Happy Good Friday.” Yet this is the day the work gets done. It’s a work that gets done not only so that we can benefit from it, so that we can take the fruits of it and be nourished and grow up in it and become an adult in it and become mature in it and go through a whole life with it as the mysteries continuously unfold and more will be revealed, always more will be revealed.

It’s not just so that we can benefit from it. The strange part is the work gets done so we can do it. We become perfected by that openness, by that obedience to the will of God. Accomplish in me, Lord, what You will. Accomplish in me, Lord, what You will, and let me get out of the way so You’re free to do what needs to be done.

What is so good about this day is of course we see disaster; we see the emptiness of it. Did you notice in the liturgy that there was no singing when we came in today? There was no singing because of the day. You realize something different is going on right now, and it is. But it’s a great gift.

I believe that if you can imagine it, you just say, Lord, I haven’t got this figured out now, and I’ll never get it completely figured out. But somehow, I’m looking at You and Your suffering. I’m thinking of the scourges, I’m thinking of the crown of thorns, I’m thinking of Peter’s denial, I’m thinking of the apostles running away. No illusions, but in that is Your glory. and when my heart becomes shaped over the years along Your lines, maybe I’ll be able to do something like that. because I will have morphed through Your grace into You.

I was talking to a parent up in Lexington a couple of days ago, and one of the kids is having a hard time and just feels that it’s impossible to be good enough for God. It’s funny how conscience works. I suspect parents can identify with this. With one child something happens, and it goes right by. With the other one, the same word is said, and it sinks in deep, and it alters things.

Similarly, I’ve seen over the years people who have a particularly keen conscience. We use the word scrupulosity when it really goes to the far end and becomes a serious problem. But some have a greater conscience than others and have a deeper sense that whatever their sin is, it is so serious and irredeemable that not even God can touch it.

This is what happened to Judas, as we hear in Matthew’s gospel. He felt that somehow his sin was greater than God’s grace could ever be. His sin was greater than the divine mercy could ever be, and so, he acted accordingly in his hopelessness.

Remember that God didn’t wait until you’re perfect to love you. That’s what we learned today. God didn’t wait for you to be perfect to love you. Yes, Good Friday is very good, because, as St. Paul says, nothing can keep us from the love of God.

Love Extra

Seventh Sunday in Ordinary Time
February 19, 2023 — Year A
Readings: Lv 19:1-2, 17-18 / Ps 103 / 1 Cor 3:16-23 / Mt 5:38-48
by Rev. Nixon Negparanon, Pastor

Late one night, a cheerful truck driver pulled up to a roadside café for some refreshment.  As he was eating, three wild-looking motorcyclists rode up to the café’s entrance.  The atmosphere became tense as they walked in wearing dirty leather jackets and tattoos.

Immediately they picked out the truck driver as the target of their meanness.  One poured salt and pepper into his coffee.  Another took his apple pie, placed it on the floor, and squeezed it under his dirty boot.  The third overturned his coffee, causing it to spill into his lap.  The truck driver said not a word.  He merely stood up, walked slowly to the cashier, calmly paid his check, and left.

“That guy isn’t much of a fighter, is he?” sneered one of the motorcyclists.  The waiter behind the counter peered out into the night and replied, “Yeah, he doesn’t seem to be much of a driver either.  He just ran his truck over three motorcycles.”

Brothers and sisters, in today’s gospel, Jesus says, “Offer no assistance to one who is evil.” (Mt 5:39).  He is really a good teacher, because He goes on to give an example of what He means.  He says, “Should anyone press you into service for one mile, go with him for two miles.”

During the time of Jesus, Roman soldiers controlled Palestine, and they had life and death power over Jewish citizens.  In other words, Roman officers could commandeer Jewish citizens and could order them to carry some objects for a distance – one mile for example.  In other words, as Christians, we are expected to do more, to do extra, to go beyond our human transactions.

The Code of Hammurabi that existed between 1793 and 1750 BC, expressed the law of retaliation which we heard a while ago, “An eye for an eye and a tooth for a tooth,” the very first verse of our gospel, Matthew 5:38, which was not a command to do violence, but to set limits on giving vengeance for an offense.  The debtor must pay his debts, but the creditor must never ask for more than the amount involved.  Payment for one’s misdeeds must be in the same measure – no more, no less.  In other words, before Jesus Christ, this precept was a law of mercy.

For example, if one of your friends knocked out one of your teeth, you could retaliate by knocking out one of his.  If someone struck you in the eye, you could return the strike, but no more than one eye.  But Jesus did not like this law and presents a real challenge – love your enemies and pray for your persecutors.

Why?  It is because Christians are expected to do more.  A bishop once said:  To love those who you know as friends is not extra.  To give to those who have given you in return is not more.  To work because you are paid a salary is not beyond.  To give in order to be given in return in the form of honor, praise, or promotion is not extra.  All this – friendship, salary, honor, praise, and promotion, are ordinary human grounds of transactions.  Everybody, even pagans and bad people, do this.

Jesus also adds to love our enemies and pray for those who persecute us (Mt 5:44).  Whether we like it or not, we like to return evil for evil.  We are like a rubber band; you stretch it hard and once it snaps, it stings.  Gandhi said that if we take an eye for an eye and a tooth for a tooth, then the world would be filled with blind and toothless people.  In Shakespeare’s Merchant of Venice, it is said that if the moneylender Shylock were to be allowed to cut a pound of flesh from the body of Antonio, who failed to repay him, what would become of us, but a walking bone.

The Divine Counsel, however, tells us to return good for evil.  In fact, St. Paul reminds us to conquer evil by our good deeds.

Just like what a mother said to a priest after Mass, “Father, we were late for Mass because on our way to church, we were robbed inside the bus.  There were six of us, and four young robbers pulled knives on us.”  Expressing concern, the priest asked, “Are you all right?  What can I do to be a help to you?  Do you still have money for your fare back to your home?”  She replied, “We are a bit shaken, but we are OK, Father.  I was able to hide enough money for our fare.

“But I want to make a request.  You see, I was touched by your gospel reflections about the man who was robbed, and a Good Samaritan came to help.  If you really want to be of help, in your next Mass, please pray for the young men who held us up.”  The priest was shocked because he was praying for kind and loving people most of the time, for sick persons, etc., but never in his life had the priest prayed for robbers.  If he would not pray, who would pray for them?

What Jesus said is a challenge to all of us.  But why do we have to love even our enemies and not hate them instead?  It is because first and foremost it is extra and more.  To love those who are not lovable, to give to those who cannot give in return, to serve those who cannot serve in return, and to forgive even our enemies.

The other reason is that we are created in the image and likeness of God.  Our vocation as humans is to resemble our Father in Heaven.

Love your enemies and pray for those who persecute you.

Salt and Light

Fifth Sunday in Ordinary Time
February 5, 2023 — Year A
Readings: Is 58:7-10 / Ps 112 / 1 Cor 2:1-5 / Mt 5:13-16
by Rev. Nixon Negparanon, Pastor

Pierre Charles, the son of St. Ignatius of Loyola once asked, “How can I see Christ if I do not see Him in Christians?”

Also, the German philosopher, Friedrich Nietzsche, once wrote, “If Christians wish us to believe in their Redeemer, why don’t they look a little more redeemed?”

What is the greatest hindrance to Christianity in our country?  This is a question that is bound to elicit a variety of answers, depending on whom you ask.  Possible answers might include mass media, popular culture, materialism, bad government policies, other religions, etc.

Jesus said to us in today’s gospel, “You are the salt of the earth and the light of the world.”  Both salt and light are indispensable in our daily lives.  Without them, we have major problems.  We use salt to prepare delicious meals, and we rely on light to go about our normal activities.  These two, salt and light, symbolize how we act and live as Christians in the world, to others, and also to ourselves.

Jesus did not say, “You should be…” or “You have to be like…”   He said, “You are.” This is already the nature and the characteristic of a Christian.  That is, to give good examples to somebody, so that, as the gospel says, “They may see your goodness.”  They will see the goodness in your acts and they will give praise to your Heavenly Father, and not to your own self.

That is why, when I say something nice, or I say I appreciate someone, they respond to me, “Praise be to God, Father.”  That really humbles me.  Yes, we are so proud if someone praises us, and that is normal, but let these praises lead us to pray, praise, and thank God, who is the giver and author of all real talents and abilities.

In today’s gospel, Jesus says to His disciples, “You are the light of the world.” (Matthew 5:14)   But elsewhere in John 8:12, Jesus says of Himself, “I am the light of the world.”  So, who, then, is the light of the world, Jesus or His followers?   This apparent contradiction can be solved by another passage in John 9:5, where Jesus modifies His statement about Himself.  He said, “As long as I am in the world, I am the light of the world.”

This shows that Jesus is talking about the flesh and blood as the embodiment of the light.  As long as He is physically present in the world, He is the light of the world.  But when He is no longer physically present, His followers will assume the role of being the light of the world.

The role of the Christian can be defined with two words in today’s gospel: salt and light.  Now, what do these mean?  Do you know that the word “sugar” never occurs in the Bible?  In ancient times, salt was the ultimate seasoning that gave taste to food.  Without salt, food would be tasteless.  Jesus is saying that as salt is to food, so are Christians to the world.  Christians are in the world to make it a better place.

How can we make the world a better place?  We find the answer in the parallel passage in Mark that says, “Have salt in yourselves and be at peace with one another.”  (Mark 9:50)   As salt, we are called to be good disciples, friendly and kind, living at peace with everybody.  As light, we are called to show the way.  Without light, we bump into each other and fall into the ditch.  But light says, “Here is the road:  take it.  Here is the danger:  avoid it.”  Without light and salt, the world would be in very bad shape, uninteresting, and impossible to live in.  With light and salt, the world becomes a safer and better place.  It is our duty as Christians to make the world a better place.

The Church tells us today how to do it:  the same way that salt and light do it.  First, salt must be different from the food before it can be of use.  If salt loses its taste, it is useless, and can no longer make a difference.  Light must be different from darkness in order to be of help.  A flashlight with a dead battery is no good for someone in the dark.  Being the salt and the light of the world means being different from the world.  If believers have nothing that distinguishes them from the nonbelievers, then they are like salt that has lost its saltiness, and therefore cannot make a difference.

And what distinguishes us from nonbelievers should not be so much what we claim to be, or the badges and pins we wear, but the lives we live.  As Jesus says in John 13:35, “By this everyone will know that you are my disciples: if you have love for one another.”  Love is the distinctive mark by which you can tell the true Christian from the false.

Secondly, both salt and light operate by associating with the thing they want to change.  Salt cannot improve the food unless it goes into the food and changes it from within.  Light cannot show the way unless it encounters darkness.

Sometimes Christians think that the way to go is to keep away from getting involved with society and popular culture.  But by shying away from the realities of our society and our world, we might indeed be hiding our lamp underneath a bushel basket.  To make a difference, we must get up and get involved.

Today’s gospel is frightening.  It says, in effect, that if there is so much darkness and bitterness in the world today, it is because we, as Christians, have failed in our job to be salt and light in the world.  But we can decide to make a difference starting from today.  We can decide to light a candle, rather than curse the darkness.  Even the smallest candle helps in a world of darkness.  This is our task; this is our challenge; this is our mission; and this is our goal.

Where True Power Resides

The Solemnity of Our Lord Jesus Christ, King of the Universe
November 20, 2022 — Year C
Readings: 2 Sm 5:1-3 / Ps 122 / Col 1:12-20 / Lk 23:35-43
by Rev. Mr. Barry Welch, Guest Homilist

Today we celebrate the Feast of Christ the King.  Why is this Feast Day of Christ the King placed at the end of the liturgical season?  Today we finish with the Liturgical Year C, reading from the Gospel of Luke.  We begin Year A next Sunday with the first Sunday of Advent and will switch to the Gospel of Matthew. Why Christ the King today?

Some background thoughts on the reasons for and need for this Feast:

Godless, atheistic nations and states rising in power, threatening their neighbors.  God and Jesus forced out of the public forum and leadership, forced out of politics.  Society and culture diminishing God.  It’s not safe in some places to talk about Jesus.  He’s kept in a small box at church or in your living room.

I’m not talking about society and the world today.  I’m talking about 1925.  In 1925, Pope Pius XI was looking out over the world in a post-World War I environment, and these are the evils that he saw.  He, along with the Church, decided to create a Feast, a Feast to remind the faithful and the world where true power resides, where to place our allegiance and devotion.  As we’re ending this cycle, this Liturgical Year, we’re punctuating this ending and transition time with this Feast of Christ the King.

But why not Christ the Risen or Christ Ascended or Christ the Shepherd?  Christ the King is what the Church chose.  It makes the point Pope Pius wanted to precisely make.  Jesus is Christ the King, and He supersedes all worldly views of power and influence.

But He doesn’t look like a king.  Imagine this scene from the gospels.  There are people gathered around.  Rulers were there, as were soldiers.  Jesus was hanging there on the cross with criminals.  The inscription above His head was, “This is the King of the Jews.”  Almost all of these people were deriding Him, poking fun at Him.  They were taunting Him with, “If you are the Christ, if you are the Chosen One, if you are the King of the Jews.”  These three taunts mirror the three temptations that the devil gave to Jesus in the desert.  (“If you are the Son of God, save yourself by turning these stones into bread, etc.”).

Remember also that the people of the Roman government of that day thought their methods were good, noble, kind, advanced, progressive, and fair.  Jesus didn’t look like a king.  He was a criminal, actually a slave.  At that time, if you were not a Roman citizen and you did something against the state, you became a slave.  He had no rights.  Convicted slaves, for a crime that warranted it, were subject to the painful and humiliating death by crucifixion.  (On the other hand, Roman citizens like the Apostle Paul were given a more humane sentence of beheading.)

Jesus was there on the cross as a slave with the criminals.  He was poor, beaten, humiliated, crushed.  He did not look like a king.  He did not act like a king either.

We know that God is all-powerful.  We know that Jesus is God.  In Paul’s letter to the Colossians that we heard today, he describes Jesus: “He is…the firstborn of all creation.  For in Him were created all things in heaven and on earth, the visible and invisible, whether thrones or dominions or principalities or powers; all things were created through Him and for Him.  He is before all things and in Him all things hold together.”

Do you think He was scared to death of Pilate?  Do you think He worried at all about what the emperor of that day might do?  He is all powerful.  Everything that exists, exists because of Him.  He could care less about the emperor, or the governor, or the president, or the czar, as these are merely a speck of dust in time.

Jesus had and has infinite power.  He could have annihilated everything in existence in the flick of a second while He was there on that cross.  He could have called a host of angels to save Him and everyone that was hanging there.  But He chose not to exercise that power.  We think that kings portray force, power, superiority, dominance, and violence.  But Jesus didn’t choose to lord power over us.

Even His closest disciple, Peter, did not comprehend what was going to happen.  Jesus told His disciples that He was going to go to Jerusalem, going to suffer and die, going to rise again.  Peter pulled Him aside and started to rebuke Him, saying that he would allow no such thing to happen.  Jesus said, “Get behind me, Satan.  You are thinking as humans do, not as God does.”

Jesus did not choose power, but rather mercy.  He allowed Himself to become powerless, to become a slave.  He allowed Himself to become the sacrificial lamb.  Why?  To atone for our sins and to save all of us.  His mercy is unbounded.  The good thief, the one who recognized what was happening, only asked to be remembered: “Jesus, remember me when You come into Your kingdom.”  In His unbounded mercy, Jesus granted that thief eternal paradise with Him right then.  His mercy is far beyond anything that we could comprehend.

Jesus did not act like any other ruler or king.  But He’s the king I choose to follow: a king that loved me so much that He gave up everything.  He suffered for me.  He took all those insults and humiliation for me.  He died, just for me and for you.  That is my king and yours.  Live that.  Be His living example in a fallen world.  Our society, our governments, think they are good, noble, kind, advanced, progressive, and fair, just like the Roman empire did.  They are far from it, and they need our help.

Go in peace, glorifying God by your life.  Serve our King in this world.  Our baptism demands it.  Jesus won’t be kept in a box, or here at church, or just in our living room.  As if He could be.  He can’t be contained.

This is the end of the Liturgical Year.  I am here on Pope Pius’s behalf, to give an annual reminder that Jesus Christ is King.  He will come again in glory to judge the living and the dead, and His kingdom will have no end.

Persevere in Faith

Thirty-third Sunday in Ordinary Time
November 13, 2022 — Year C
Readings: Mal 3:19-20a / Ps 98 / 2 Thes 3:7-12 / Lk 21:5-19
by Rev. Nixon Negparanon, Pastor

Thomas Alva Edison, the great inventor, used to say, “Genius is one percent inspiration and ninety-nine percent perspiration.” He conducted about eighteen thousand experiments before he perfected what we now call “the ordinary light bulb.” He became great through untiring work and utmost endurance.

For some of us nowadays, we are inclined to reverse Edison’s slogan by our longing for instant things. Thus, instead of ninety-nine percent perspiration and one percent inspiration, we would rather reverse that and have one percent perspiration and ninety-nine percent inspiration.

Yet Jesus, in today’s gospel, exhorts us, “By your perseverance you will gain your lives.” This statement highlights two important things. First, the need to endure. Secondly, the salvation of the soul.  The first, to endure, is absolutely necessary in order to have the second, salvation of the soul.

Why is it absolutely necessary to persevere in order to be saved? Perseverance is an active rather than a passive virtue for us Christians. Perseverance is built up against temptation to sin and apathy through a life of regular prayer, such as the rosary, our devotions to saints, meditation upon scripture, Sunday liturgy and recitation of the Liturgy of the Hours, and the graces given in Baptism and strengthened by the gifts of the Holy Spirit in Confirmation.

Today’s readings teach us the importance of perseverance. In the first reading we heard of the necessity to persevere in righteousness, because evildoers will be wiped off the face of the earth. But those who receive the Most High, the Lord shall raise them, sanctify them, and carry them to a safe place where no harm shall ever come to them. The safe place is heaven, where the Lord rules forever.

In the second reading, we heard of the necessity to persevere in our imitation of the saints. We heard St. Paul’s harsh words for those who fall short of imitating the saints. He told them that, if they were unwilling to work, they should not eat.

Why were some unwilling to work? Some of the faithful believed that Jesus was about to return at any time to establish His kingdom. As such, why work? This is wrong because, according to St. Paul, living in idleness, they occupied their time with small talk, rumors, hearsay, slander, with all of these things leading to disharmony and division. So every Christian, when he’s able to, must support himself and his brothers and sisters and not live off the income or wealth of others.

St. Paul’s first letter to the Corinthians gives us three characteristics of saints. First, they are human beings like us; they are made in the image and likeness of God. They have body and soul; they are made of flesh and blood. They need things all other human beings need.  Second, like you and me, they are also tempted. They can be tempted to do evil and be indifferent in their commitment to God. Third, which makes them different from us, the saints cling to God at all times. The saints rely on the power of God and not their own power.

In the gospel reading, we heard of the necessity to persevere in our living faith. We heard Jesus’ discourse around 30 A.D. on the fall of Jerusalem. While Jesus was speaking of the fall of Jerusalem and the destruction of the temple, which occurred in 70 A.D., those who were present were associating this event with the arrival of the kingdom of God on earth, since the temple was associated with God’s presence. So if the temple were to be destroyed, it would mean the end of the world. Forty years later, those who were still living around 70 A.D. saw the completion of Jesus’ prophecy.

Our gospel today reminds us that, while waiting for the great moment to come, which is the end of times where God will reign as Lord, we must adjust to a long period of waiting. We must persevere in our living faith by taking our crosses and carrying them as Jesus did, so that we too may arrive into our eternal glory. As St. Paul said, we must not be idle, waiting for things that will not come to pass in the present time. We must move on with our lives and be fruitful in the work of the Holy Spirit, while awaiting the final return of Christ that will precede Judgment Day and the resurrection of the bodies.

The question is, are we ready to suffer and to shed our blood, if necessary, for our faith? Christianity is a religion of martyrdom. Jesus willingly shed His blood for our sake, and He calls us to be martyrs. The word martyr in Greek means “witness.” The Book of Revelation says that Jesus was the faithful witness who freed us from our sins by His blood.

Tertullian, the second century lawyer who converted when he saw Christians singing as they went out to die, exclaimed, “The blood of the martyrs is seed. Their blood is the seed of new Christians, the seed of the Church.” Why is this the case? The martyrs witness the joy and truth and freedom of the Gospel by their life, their testimony, and by their blood.

Brothers and sisters, some of us may not have very heavy crosses to bear. Our lives have been pretty good, filled with blessings from the Lord. But we have some brothers and sisters who do have very heavy crosses to bear. We must pray for them, so they will persevere until the end, that they not be counted among those who have renounced their faith and their salvation in Jesus Christ.

We will be well prepared, too, if we try every day to live our Christian life well and full; if we do our best to build that part of the kingdom which God expects from us in the here and now, a kingdom of peace and justice; if we daily water the seed of love that Jesus has already planted; if we pass onto others the light of faith that He has already lit; if we act as yeast that Jesus has already put in the dough, in order to ferment the world with the Gospel values; and if we serve the world as its salt, which He called us to be, to preserve the world from every corruption.  All this means that we cannot sit down, doing nothing, just waiting for the end time. It means that we need to keep ourselves always busy in order to hasten the coming of God’s kingdom.

So, brothers and sisters, as we go home today, let us persevere in our living faith until the end of times, through righteousness and the imitation of the saints. Let us also pray for one another, that we all endure until the end, so we will gain our lives.

May Jesus Christ be praised.

Share the Abundance

Twenty-sixth Sunday in Ordinary Time
September 25, 2022 — Year C
Readings: Am 6:1a, 4-7 / Ps 146 / 1 Tm 6:11-16 / Lk 16:19-31
by Rev. Mr. Barry Welch, Guest Homilist

The parable we heard today is certainly an indictment of the rich man.  But the rich man didn’t really do anything wrong.  He didn’t kill anybody; he didn’t harm Lazarus; he didn’t call the cops and have him sent away.  He didn’t really do anything wrong, but still he was indicted here, and he was indicted because of what he did not do.  In the beginning of the Mass, we recite the Confiteor:  Forgive me for what I have done and what I have failed to do.

When Jesus was giving this parable, the people who were present probably all had a rich man in their hearts – especially the Pharisees, because that’s whom he was directing His message to.  At the very beginning it says “He said to the Pharisees…”

Frankly, there is probably a little bit of the “rich man” in all of us today.  In this message, we have the “literal” or surface meaning:  It’s pretty clear that Jesus is calling out greed, self-importance, selfishness, gluttony, all of those things that are clearly ailments of our current society and culture.  That surface message is a strong lesson for all of us to pray about, meditate on, and to consider in our lives.

Also, this severe contrast between the very rich and the super poor spotlights God’s love for all human beings and also our role in bringing about His love and His kingdom.  I think the riches, the superabundance, the sumptuousness that we see on the rich man’s table in this story represent the grace of God, overflowing.  And it’s available to all.  But do we all know it?  Do we all sense it, feel it, and believe it?

Israel, the people of God, in a very special way were called apart and gifted with the knowledge of this grace of God.  God spoke directly to them; He walked with them, and talked with them, and brought them out of slavery in Egypt, crossed the Red Sea, and eventually brought them to the Promised Land.  Ultimately, he made salvation available to everyone through the Chosen People, in the person of Jesus Christ.

The rich man had all of this showered upon him in his house:  the food, the abundance, the overflowing table representing God’s grace every single day – not just Sunday – and yet, he keeps it to himself.  He’s comfortable.  He’s fine.  He’s taken care of.  He’s secure.  Or so he thinks.  But we’re not called to gorge on God’s grace for ourselves.  We, too, have these things, like the rich man had:  We have Moses and the prophets; we have the Word of God; and we have the One who rose from the dead.  We also have the Church and her sacraments.

In the story, Lazarus was close to the feast.  He was right there: he could have picked up the scraps.  There are probably Lazaruses even here in this gathering space or at home on Facebook, poor in spirit and desiring but a small scrap, not really knowing Jesus and His love for them, but do we see them?  Do we even get close enough to know their names, the way Jesus knew Lazarus’s name?  Note that this is the only parable Jesus told in which someone was named.  In all the others, it’s “the father”; it’s “the women”; it’s “the blind man”; it’s “the virgin”.  In this one, Jesus named him, because it’s important.

Then there are those brothers.  There are those who are out there that may not be “close to the feast” of God’s grace:  our friends and family, children and grandchildren, co-workers, fellow students.  After we’re gone, it’s too late; we can’t reach them then.  They have the prophets, they have the Word, they have Moses, they even have someone who rose from the dead, but do they know?  It’s your job now — your job and my job.

We go through our lives in this material world and this Western enlightened culture with it baked into us:  individualism.  It’s all about me.  I have a right.  And consumerism.  I, me, mine.  I worked hard for this; this is mine.  It trains our brains toward selfishness, even with grace, and the knowledge of salvation and the forgiveness of sins.

But here we are, we’re called to come.  We’re here to worship.  We’re not here to worship the priest, or the deacon, or the choir, or the altar servers.  We’re not here to worship each other, or the architecture, or the décor.  Don’t get me wrong:  All of those are very, very important, because every single one of them either represents Jesus Christ or points us toward Him.  They’re all very important.

But why are we here?  We’re here to worship our Lord and Savior:  the One who willingly sacrificed and died on the cross.  We’re here to receive that abundant, sumptuous, overflowing grace poured out on this altar, on this table.  We feed on that sumptuous altar with the Word and the Eucharist.  And then we go out, and we take it out into the world where our brothers and sisters are.  That’s why, at the end of Mass, the very last element of the Mass is “the Dismissal”.  The Dismissal is so important that the Mass itself gets its name from the Latin word for dismissal.  The Deacon, when present, gets the privilege of executing the Dismissal: “Go in peace to love and serve the Lord.”  “Go in peace glorifying God by your life.”  “Go and announce the Gospel of the Lord!”

Think about that:  At the end of every Mass, we’re given that Dismissal; that call.  Think about how important that Dismissal is.  Because we’re to take those graces – that overflowing abundance of graces – and not hoard them for ourselves but take that abundance and that love of Christ out into the world to our brothers and sisters to make them aware of the knowledge of salvation and the forgiveness of their sins.

There are lots of ways we can do it:  We can do it by words, smiles, hugs, encouragement, our actions, with our love and care for every human, with our charity, and with our prayers.  Please pray – It works!

Certainly, we can help – and we are called to help and assist – everyone in need with physical needs, material needs, medical needs, all of those things.  We’re always called to do that.  Always!  But foremost is to bring them the grace of Our Lord and Savior Jesus Christ.  They have Moses, and they have the prophets, and praise God, they have you.

How to Pray

Seventeenth Sunday in Ordinary Time
July 24, 2022 — Year C
Readings: Gn 18:20-32 / Ps 138 / Col 2:12-14 / Lk 11:1-13
by Rev. Mr. Mark De La Hunt, Permanent Deacon

In this homily we will look to Mary and Jesus to give us examples of how to pray.

In the year 1450, an Italian Dominican friar named Fra Angelico painted a fresco of Mary and the angel Gabriel at the top of a staircase in a convent in Florence. There is a nearby window that allows the sun to shine on the fresco in the early morning hours, enlivening its colors. Interestingly, the effect is most pronounced around March 25, the Feast of the Annunciation. Well done, Fra Angelico. What does Fra Angelico’s fresco of the Annunciation have to do with prayer?

While reflecting on this fresco in a papal audience, St. Pope John Paul II said that Mary represents the model of the Church in prayer. He said she was probably praying when Gabriel came to her home in Nazareth. Being immersed in prayer enabled her to receive Gabriel’s message and to say yes to God’s plan. John Paul II went on to say that “Mary represents the model of every expression of our prayer life. In particular, she teaches Christians how to turn to God to ask for his help and support in the various circumstances of life” (General Audience, Sept. 10, 1977). How so?

In the Annunciation, Mary models for us the form of prayer known as Lectio Divina, which means divine reading. If you only hear silence when you pray and just feel like you are talking to yourself, Lectio Divina would be a great way to turn that prayer monologue into a dialogue with our Heavenly Father.

There are five steps to Lectio Divina prayer: 1) Read a passage from scripture; 2) Reflect or meditate on it; 3) Pray; ask God what that passage means for you; 4) Rest and be quiet, listening for His response; 5) Act on what God placed on your heart. Let’s look at how Mary models Lectio Divina during the Annunciation event.

In the Annunciation, step one of Lectio Divina occurs when Gabriel, God’s messenger, speaks to Mary. This is like our hearing God speak to us while we read scripture. Mary then “ponders what sort of greeting this might be.” That is step 2, reflecting on God’s word. In step 3, Pray, she speaks to Gabriel, asking “How can this be, since I have no husband?” After speaking, she listens to Gabriel, which is step 4, being quiet and contemplating. It is only while listening that Mary hears Gabriel tell her God’s plan for her life. Finally, in step 5, she acts on what God placed on her heart, going in “haste” to help her cousin Elizabeth, who was pregnant with John the Baptist.                       

Mary is a model of prayer and indeed the last time we see her in scripture, she is at prayer with the newly formed Church (Acts). She and Joseph taught Jesus how to pray, and we best learn from His example (CCC 2598-2622). It starts with His frequenting the synagogue, where He focused on the word of God, and in the temple, where He focused on the Holy Sacrifice (CCC 2599). In both cases He did so in community with other believers. What He did in the synagogue and the temple is perfected and fully experienced by us at every Mass.  To pray like Jesus then, we should go to Mass frequently.

In today’s gospel, notice that, after seeing Jesus pray, His disciples ask Him to teach them how to do so (Luke 11:1). Regarding this passage, the Catechism says, “By contemplating and hearing the Son, the master of prayer, the children learn to pray to the Father” (CCC 2601).  How did Jesus pray?

The Catechism tells us that Jesus prayed before decisive moments in His life, including before His baptism, before His passion and death, and before choosing the Twelve apostles (CCC 2600). To pray, He sought solitude, often at night, and often after caring for many people, such as feeding the 5,000 and healing “many who were sick” (CCC 2602 Lk 5:16, Mk 1:35; 6:46).

Wouldn’t you have loved to be able to listen in while Jesus was praying? Fortunately, He let us do so on a few occasions. In two of them, He began by thanking God, acknowledging Him as Father and Lord (CCC 2603; Mt 11:25; Lk 10: 21-23).

I’ll share one of those. Before raising Lazarus from the dead, Jesus says, “Father, I thank you for having heard me” (Lk11:41).  This teaches us that God hears our prayers, and we can and should thank Him in faith before we receive what we asked for (CCC 2604). King David expresses this truth well in today’s psalm, “On the day I cried out, you answered” (Ps 138:3). In that same prayer before raising Lazarus, Jesus added, “I know that you always hear me,” which implies that Jesus prayed often (Lk 11:41).

To help us remember what Jesus taught us to pray and in what order, there is an acronym, ACTS. The “A” stands for Acclamation or Adoration. The “C” stands for Confession of your sins. The “T” stands for Thanksgiving, and the “S” stands for Supplication, which is asking for what you and others need.

Like the Lord’s Prayer in the gospel, ACTS starts with Acclaiming or Adoring God, “Hallowed be thy name.” This is important for two reasons. One, we were created for praising God and are most at peace when we are doing so. And two, it grows our humility to acknowledge God is almighty, and we are not. Confessing our sins also grows our humility and opens us up for Him to heal us. Thanksgiving helps us remember the grace and gifts we have received. This in turn strengthens our faith that God has heard and answered our prayers before and will do so again. With our faith strengthened, we can confidently enter into Supplication.           

Here is an example of prayer from my life. This was fifteen or so years ago. My lung disease was flaring up, it was around midnight, and I was coughing, trying to clear my airways. Suddenly, the stuff in my airways lodged, and I could only take very short breaths. I was scared and called the emergency line for the pulmonology clinic, which I had never done before and have not done since. The doctor told me to go to the ER. I fell on my knees in the dark and started to cry in my tiredness and fear and prayed to Jesus to help me. I then got up and started to dress to go to the ER when the blockage unexpectedly broke free.

The blockage turned out to be what is called an airway cast. It was a perfect mold of the inside of my airway, about an inch long and solid. It’s a miracle that it broke loose. Coincidence? There is more. The next day I was symptom free, no fever and no congestion. Normally I need an antibiotic to recover after an infection like that. Jesus didn’t just clear my airway as I asked, He healed the infection too.

What was notable about that prayer? I completely surrendered to Christ. There was not a shred of pride between me and Him; I was helpless. I prayed with all my heart, fully aware of how dependent upon Him I was. 1 Cor 12 comes to mind, “for when I am weak, then I am strong.” Psalm 116 also comes to mind, “I was helpless, but He saved me.” Jesus heard me, and He cared, and He healed me. He is that way with everyone who asks, seeks, and knocks.

We can’t have an intimate and fulfilling relationship with our spouse without regular, undivided attention and conversation, so too with God. And just as regular and meaningful conversation with our spouse is an act of love and brings happiness and joy and gives us strength to meet the challenges of life, so too conversation with God in prayer builds our relationship with Him. You may think you are too busy for conversations with God like that between Mary and Gabriel, but when you make time for prayer you will start noticing that everything else works out just fine.

I’m going to let the member of the Holy Family who never spoke have the last word. The scripture says Joseph was righteous, meaning he was aligned with God’s will. And not once, and once would have been impressive, but twice, God speaks to Joseph in his dreams. Surely these things are the result of Joseph having a rich prayer life. He didn’t just pray, though. After God spoke to him in his dreams, immediately after waking up, Joseph did what God asked of him. In doing so, he saved those he loved.

Mary and Joseph, pray for us. Jesus, thank you for hearing us and perfecting our prayer before your Father. Heavenly Father, thank you for caring. Amen.

Waiting on, Waiting for

Sixteenth Sunday in Ordinary Time
July 17, 2022 — Year C
Readings: Gn 18:1-10a / Ps 15 / Col 1:24-28 / Lk 10:38-42
by Rev. Nixon Negparanon, Pastor

There is a story about three prisoners on death row, who were asked for their last wish.  The first one wished for pizza.  It was given to him, and then he was executed.  The second one asked for a steak.  It was given to him, and then he was executed.  The third one asked for cherries.  When the guard told him that cherries were not yet in season, he replied, “Well, that’s all right, I can wait.”

In today’s gospel, Jesus reminds us about the value of waiting, and the ways of waiting.  Martha was the one waiting on the Lord, while Mary was the one who waited and listened at the Lord’s feet.  Martha was busy and anxious serving the Lord, while Mary was still and calm, listening to the Lord. And in the end, Jesus tells us that Mary has chosen the better part.  

There are a Martha and a Mary in each one of us.  In prayer, may we be given the wisdom to know who we really are and what we should be, as we follow and serve the Lord.  Mary sat beside the Lord at His feet, listening to Him speak.  Martha, burdened with much serving, came to Him and said, “Lord, do You not care that my sister has left me by myself to do the serving?” 

The gospel also introduces us to two women:  Martha, the perfect host, and Mary, the perfect disciple.  They are both eager to serve Jesus, but they go about it in different ways.  

Martha is the perfect host.  She prepares the house for Jesus and His disciples.  She cooks the food and serves everyone because she thinks they are tired and hungry.  She has no idea that Jesus comes, not to be served, but to serve. 

That is why Martha is so upset, so preoccupied with preparing nice food.  She becomes anxious and even snaps at Jesus for allowing Mary not to help her in the household chores.  But Jesus gently rebukes her.  “Martha, Martha, you fret and worry about so many things, but just one thing is needed.  Mary has chosen the best portion.”  Mary listens to Him, learns from Him, experiences His presence, and occupies a place that only men should have – sitting at the foot of her master – in order to learn and be taught. 

Actually, Brothers and Sisters, we also experience this.  When we invite someone to our house, after we greet them and welcome them, sometimes we leave them alone for some time while we continue to prepare their food.  For example, we may give them photo albums to look at, or give them magazines to read, or the remote control for them to watch television.  Like Jesus, our visitors didn’t come for a free meal; they came to be with friends.  They came to be with us. 

On the other hand, Mary is the perfect disciple.  She sits beside the Lord at His feet, listening to His instructions and teachings.  She seems to know instinctively that there is need for only one thing:  to listen to the good news that Jesus brings. 

This might be the reason that God created us with two eyes and two ears, but only one tongue.  He wants us to speak less, but see and listen more, especially in our hearts.  God cannot speak to a noisy heart.  Second, the heart must be obedient and submissive.  God cannot speak to a heart that denies, rationalizes, or postpones.  Third, the heart must be open, so that all the deepest concerns and chambers can be reached and cleaned.  In the same way, God cannot clean and heal a heart that is closed tight. 

It does not mean that Jesus did not appreciate Martha’s hospitality, but He chided her for being so anxious and upset about many things.  She forgot a very important element in her relationship with Jesus.  That is, to allow time to listen to a friend, a beloved, and most of all, to her Lord and Savior. 

Brothers and Sisters, we can discern from the action and reaction of Martha and Mary in serving the Lord their different forms of spirituality.  With Martha, we have an active form of spirituality, while for Mary we have the contemplative spirituality.  It is a combination of prayer and action and reflection which we need in our lives as Christians.  Action and contemplation are not viewed as opposing forms, but complementary. 

We are drawn to the danger of too much activity; we work and work as if there is no tomorrow.  We are so involved in our apostolic activity, outreach programs, and looking for money, but we miss giving attention to enlivening our relationship with God, family, and friends, and listening to them. 

If we have given so much time to work, we must also in the same manner, have time for prayer, meditation, reading scripture, and the Eucharist.  All of us are a bit of Martha and Mary.  We are both body and soul, and we must keep both in balance.   We must give each of them its due.  Jesus does not need people who work for Him; He needs people who do His work.

Lastly, let us pray that the Lord may teach us the value of being prayerful, hopeful, and joyful in waiting. 

We Are His Body

The Ascension of the Lord
May 29, 2022 — Year C
Readings: Acts 1:1-11 / Ps 47 / Eph 1:17-23 / Lk 24:46-53
by Rev. Nixon Negparanon, Pastor

The four gospels contain many parables of a master who sets out on a long journey and gives his servants charge of his estate until his return. In the Feast of the Ascension of Our Lord Jesus Christ, this parable becomes a reality. As we have heard in the gospel, Jesus departs to His Heavenly Father and leaves His disciples in charge of the affairs of His kingdom until His return in glory.

Each of the gospels ends with a scene in which Jesus finally takes leave of His disciples. These parallel scenes focus, not on describing the event in detail, but on the last words that Jesus leaves with His disciples. In fact, the very fact of a bodily ascension of Jesus into heaven is described only by Saint Luke.

It is Luke who wrote the Acts of the Apostles, from which we got our first reading today. A later ending of Mark also includes the Ascension. There are important similarities and differences between Luke and Acts, on the one hand, and Matthew and Mark, on the other, regarding the details of His farewell scene.

For example, in Luke/Acts, the ascension takes place in Jerusalem, whereas in Matthew and Mark, it takes place in Galilee. Both traditions, however, agree that it took place on a mountain.

In Luke/Acts, the ascension happens forty days after the Resurrection, during which period Jesus appears repeatedly to His followers. In Matthew and Mark, there is no indication of a time period between the Resurrection and the Ascension. Rather, the first appearance of Jesus to His disciples after His Resurrection is also the last.

So the gospel writers apparently were not aiming at accuracy in historical details. They were more concerned with transmitting a message. So now, the question is: What is the message? What is the charge that Jesus gives His disciples as he physically takes leave of them?

The message, if we look at the different gospels, is phrased differently in the Acts and also in the gospels. Let’s first look at the Acts of the Apostles (Acts 1:8).  It says: “But you will receive power, when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

In Matthew (Mt 28:19-20), it says: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teach them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”

The gospel of Mark (Mk 16:15-18) says, “Go into all the world and proclaim the good news to the whole creation. The one who believes and is baptized will be saved, but the one who does not believe will be condemned. And these signs will accompany those who believe: by using my name, they will cast out demons; they will speak in new tongues; they will pick up snakes in their hands; and if they drink any deadly thing, it will not hurt them. They will lay their hands on the sick, and they will recover.”

So, brothers and sisters, these are the last words of Jesus, as recorded differently in the Acts of the Apostles, and in Matthew and Mark. But all of them are in agreement that Jesus gave His disciples a mission, a task to engage in until His return in glory. Second, He assured them of divine assistance in carrying out this mission.

The mission is to be a witness to the good news of Jesus to the ends of the earth, to go into all nations of the world, and proclaim the good news to the whole creation. The universal reach of this mission is very clear. The message of Jesus is meant to be good news in the ears of all humankind, irrespective of nationality or culture.

Given the fact that, today, many nations have embraced other religions in preference to the Gospel, maybe it’s time to ask ourselves: Are these people rejecting the message of Jesus, or are they rejecting the messengers and the way they represented it? The air of superiority and triumphalism assumed by many Christian missionaries is a disservice to the Gospel and not part of the good news. Have we perhaps despoiled a good story in the telling?

At the beginning of the twentieth century, some mission-minded Christians started a periodical and called it “The Christian Century.” That title was an expression of their triumphalist belief that, by the end of the century, the whole world would have been Christianized. Today, we have hopefully grown wiser and humbler, as we realize that, in the twentieth century, not only did we fail to Christianize the whole world, but rather that we added two world wars to our record of “accomplishments.” To this day, there is still war and ongoing threats of war in other parts of the world.

Spreading the good news to all nations is not a goal that can be attained by dint of human mind and craft. That is why Jesus promises to empower His messengers from on high by His abiding presence, and of course, with the help of the Holy Spirit. The challenge of sharing the good news with all humankind should, therefore, begin on our knees, as we confess that we have often taken matters into our own selfish human hands, and promise to give the Holy Spirit a chance.

There is a story told about a small town in Germany that was severely blasted during the last war. Some years later the buildings were restored. One of the buildings was the town’s cathedral. When the renovation was completed, it was noticed that the large figure of Christ the King, which stood in front of the cathedral, was still unrepaired, when both hands had been blown off in the explosion.

When there was no sign of its being repaired, some parishioners went to their pastor to inquire if he had any plans to repair the statue. He surprised them all by saying that, no, he was going to leave the statue exactly as it was. He explained that, when Jesus ascended into heaven, He took His body with Him. He asked us to provide the body, which is the Church, and His Spirit would provide everything else. He would not replace the hands on the statue, to remind people that Jesus has no other hands but ours when it comes to continuing the building of His kingdom here on earth.

Let me end by quoting what Saint Teresa of Avila once said: “Christ has no body now but yours; no hands, no feet on earth but yours. Yours are the eyes through which He looks with compassion on this world. You are the feet with which He walks to do good. Yours are the hands through which He blesses all the world. Yours are the hands; yours are the feet; yours are the eyes. You are His body. Christ has no body now on earth but yours.”