09 April 2020

Homily - 9 April 2020 - Holy Thursday of the Lord's Supper


Holy Thursday
Evening Mass of the Lord’s Supper

Dear brothers and sisters,

J.R.R. Tolkien once wrote to his son Michael of the great importance and centrality of the Holy Eucharist. In doing so, the author of The Hobbit and the Lord of the Rings referred to a poem by Francis Thompson comparing the love of God to a hound who continually chases after him. Tolkien said, “Not for me the Hound of Heaven, but the never-ceasing silent appeal of Tabernacle, and the sense of starving hunger.”[1] Of course, by speaking of the “never-ceasing silent appeal of Tabernacle,” Tolkien did not mean the golden box in our churches, but rather that cherished treasure housed therein: the Blessed Sacrament of the Altar.

Who of us has not also experienced this sense of starving hunger for the Bread of Life and the Chalice of Salvation? Though we may have taken the gift of the Eucharist for granted in the past, our longing and yearning for it has, in these past few weeks, been heightened and we have become perhaps more aware of our need for Holy Communion, both with the Lord and with one another.

Particularly on this day, Holy Thursday of the Lord’s Supper, the never-ceasing silent appeal of Tabernacle stirs in our hearts all the more because on this day we participate in that Last Supper in which the Lord Jesus, who,

on the night he was betrayed, … loving those who were his own in the world even to the end, offered his body and blood to the Father under the appearances of bread and wine, gave them to the apostles to eat and drink, then enjoined the apostles and their successors in the priesthood to offer them in turn.[2]

What the Church believes about the Holy Eucharist has hit home to us quite deeply because we have not been able to gather at the altar of the Lord. We have come to realize in a profound way that it is from the Eucharist that we draw “the fullness of charity and of life.”[3]

Perhaps the Lord is inviting us in these days – and especially tonight - to quiet ourselves, to be still, and to allow his never-ceasing silent appeal to stir us from our spiritual sloth to a greater and more intentional devotion to the Blessed Sacrament. Perhaps he is inviting us to recognize our starving hunger for him in a way that normal fasting could not bring about. On this night, church bells will fall silent, but the tabernacle will not. Let us attune the ears of our hearts to its call and draw near to him at the altar of our hearts.

As a man deeply devoted to the Eucharist, Tolkien knew well the power hidden within such a humble appearance. He also knew that the Eucharist calls us to live in the fullness of charity and life. He said to his son, “But I fell in love with the Blessed Sacrament from the beginning – and by the mercy of God never have fallen out again: but alas! I indeed did not live up to it.”[4]

Although we draw from the Eucharist the fullness of charity and of life to which we are called as members of the Body of Christ, we do not always live up to the Eucharist; strengthened by the gift of the Lord himself, we do not always imitate his selfless service of others and make of ourselves an offering to God the Father.

The Sacred Triduum this year will be celebrated and observed in a most curious fashion, one that none of us would have asked for, but this does not mean divine grace will be absent or lacking; indeed, the Lord may yet surprise us with how his grace may touch our hearts. Let us, then, this night, recognize our starving hunger for him and hear his continual call of love that he may feed us with his love. Let us open our hearts to him who allowed his heart to be opened to us. Amen.


[1] J.R.R. Tolkien, Letter to Michael Tolkien, 1 November 1963. In The Letters of J.R.R. Tolkien, Humphrey Carpenter and Christopher Tolkien, eds. (Boston, Massachusetts: Houghton Mifflin Company, 2000), 340.
[2] Ceremonial of Bishops, 297.
[3] Roman Missal, Collect for Evening Mass of the Lord’s Supper.
[4] J.R.R. Tolkien, ibid.

05 April 2020

Homily - 5 April 2020 - Palm Sunday of the Passion of the Lord

Palm Sunday of the Passion of the Lord

Dear brothers and sisters,

It seems a strange thing that as today we commemorate those “crowds preceding [Jesus] and those following” him as he made his way into his royal city of Jerusalem that we find ourselves staying at home (Matthew 21:9). We do not want to be at home today and would rather join those crowds, yet here we are. The motivations for our desiring to join that great throng may be holy or social or something altogether different, but we understand we should be among them. What are we to make of this?

Unknown, Osnabrück alterpiece, Westphalia, 1370s
In Saint Matthew’s account of the Lord’s triumphant entry into Jerusalem, he provides a curious detail of those crowds. There appears to be two different crowds, one leading Jesus and one following him. In years past, in which crowd have we walked? Today, in which crowd would we prefer to be? In years to come, in which crowd will we be found?

We might say that that crowd which preceded Jesus did so out of a desire to lead him, to guide him, to show him what he should be doing and how he should be doing it. Some, perhaps, were like Saint Peter, who once said to Jesus, after he predicted his coming Passion and Death, “God forbid, Lord! No such thing shall ever happen to you” (Matthew 16:22). Can you imagine such a thing, Peter rebuking his Lord? However foolish, however bold, however arrogant, Peter’s intentions were good, though they were misguided. Jesus was not doing what Peter expected. How often do we imitate Peter in this? How often do we try to pick out the Lord’s path for him, thinking we somehow know better?

We might say that that crowd which followed Jesus did so because they allowed his teachings to penetrate their hearts, or at least because they desired to do so. And yet, it was only a few hours later when this crowd, like the one preceding him, abandoned Jesus because he did not do what they expected of him. Though they allowed his teachings to penetrate their hearts, they did not let his teachings take hold in their hearts. Like that crowd,

We want an almighty and strong God; we want to have faith in a God who gives us certainties and security. That reassures us in this sea of ​​fears and uncertainties in which we now find ourselves.

However, the Gospel tells us that the Christian faith is based on hope and love, not on certainty. He won’t solve all our problems, He won’t give us all the certainties that our human nature needs, but He won’t leave us alone.[1]

Have we allowed Jesus’ teachings to penetrate our hearts? How often do we fail to live up to them? How often do we also walk away from him when he does not do what we think he should?

In his homily this morning, His Holiness Pope Francis approached the motivations of these two crowds – of us - from a different perspective. He said:

Let us look within. If we are honest with ourselves, we will see our infidelities. How many falsehoods, hypocrisies and duplicities! How many good intentions betrayed! How many broken promises! How many resolutions left unfulfilled! The Lord knows our hearts better than we do. He knows how weak and irresolute we are, how many times we fall, how hard it is for us to get up and how difficult it is to heal certain wounds. And what did he do in order to come to our aid and serve us? He told us through the Prophet: “I will heal their faithlessness; I will love them deeply” (Hosea 14:5). He healed us by taking upon himself our infidelity and by taking from us our betrayals.[2]

How often do we want to go before Jesus, to precede him, and tell him what to do? How often do we want to follow Jesus, to get behind him, and go wherever he leads?

Although we cannot physically join those crowds today to greet Christ the King, that does not mean we should not strive to determine where our deepest loyalty lies, with him or with ourselves. Rather than welcoming him into the holy city of Jerusalem, we can welcome him today into the inner recesses of our hearts with exultant shouts. Let us renew in these days our desire not to precede Jesus, not to lead him, but to follow him faithfully until we can join with each other together to sing, “Hosanna to the Son of David” (Matthew 21:9). Amen.




[1] Pierbattista Pizzaballa, Homily, 5 April 2020.
[2] Pope Francis, Homily, 5 April 2020.

29 March 2020

Homily - 29 March 2020 - The Fifth Sunday of Lent


The Fifth Sunday of Lent (A)

Dear brothers and sisters,

Today, we hear Martha say to Jesus, “Lord, if you had been here…” (John 11:21). Are these not the same sort of words we want to say to Jesus as well? Do we not also cry out, “Lord, if you had been here…”? But whereas we might be tempted to use such words as a rebuke of the Lord, Martha intends no such thing. We know this is the case because she adds, “But even now I know that whatever you ask of God, God will give you” (John 11:21). Her phrase, “Lord if you had been here…” is not one of blame, but one of trust in the power of the Lord Jesus. As it was with her, so must it be with us: we must always speak to the Lord in hope born of faith.

Martha knew well the words of the Psalmist: “I trust in the Lord; my soul trusts in his word. More than sentinels wait for the dawn, let Israel wait for the Lord” (Psalm 130:5-6). When she and her sister Mary sent word to Jesus about Lazarus’ illness, Martha’s message was simple: “Master, the one you love is ill” (John 11:3). They did not ask Jesus to come; they did not beg him to come; they did not command him to come; they simply informed him. Why?

We so often seek to tell Jesus just how to solve our problems and the hardships of life; “Lord, if you had been here,” we say, “you could have done this or that.” But this is not how the women speak to Jesus; why did they not do so? "These women said nothing like this,” said Saint Augustine, “but only, ‘Lord, behold, he whom you love is ill' - as if to say: It is enough that you know. For you are not one that loves and then abandons."[1] Because she knew that Jesus never abandons those whom he loves, Martha did not tell Jesus what to do, but instead waited for him to act; she waited in hope born of faith.

We see Jesus’ love for Lazarus in the brief but poignant words: “And Jesus wept” (John 5:35). Saint Bonaventure tells us that Jesus’ “compassion was a sign of his sorrow, and his sorrow was a sign of his love.”[2] Even those around Jesus saw his love in those sacred tears, which is why they said, “See how he loved him” (John 5:36). In these present days in which we are seemingly surrounded by sadness, we like to think that we should not cry, that we should not weep, that we need to be strong for others. Jesus, however, showed the strength of his love through his tears. Perhaps it was these very tears that led J.R.R. Tolkien to put this counsel on the lips of Gandalf the White as he boarded the white ship at the Grey Havens to leave Middle-earth: “I will not say: Do not weep; for not all tears are an evil.”[3] Indeed, Saint Augustine asks, “Why did Christ weep except to teach us to weep?”[4]

How many tears have we shed in these past many days, tears for ourselves, for our families, for our friends, for strangers? How many tears have we shed as we have cried out to Jesus, “Lord, if you had been here…”? How many more tears will we shed in the coming weeks? How many tears have been shed, and will be shed, because we do not have ready access to the Sacraments? How many tears have been shed, and will be shed, by priests who cannot be as close to our flocks as we would like? How many tears? Lord, if you had been here…

In the coming days, Mother Church invites us to unite ourselves ever more closely to the Passion of the Lord Jesus so we might understand more deeply that “with the Lord there is mercy and fullness of redemption” (Psalm 130:7). We will be invited to contemplate the tremendous compassion Christ Jesus demonstrated for us not only in his tears, but especially and above all in his willing acceptance of the Cross for our salvation. From the Cross, we will hear him call out to us, “I have promised, and I will do it. I will open your graves and have you rise from them” (Ezekiel 37:14, 13).

This past Friday, the Holy Father Pope Francis reminded us of what is most important in these days: “Embracing the Lord in order to embrace hope: that is the strength of faith, which frees us from fear and gives us hope.”[5] As we, then, turn our gaze ever more attentively to the Cross of Christ, let us cry out to him, saying, “Master, the people you love are hurting.” With hope born of faith, let us wait for the Lord, trusting him to do what he will, for he is not one that loves and then abandons. Amen.


[1] Saint Augustine of Hippo, Tractates on the Gospel of John, 49.5. In Ancient Christian Commentary on Scripture: New Testament Vol. IVb: John 11-21 (Downers Grove, Illinois: Inter Varsity Press, 2007), 3.
[2] Saint Bonaventure, Commentary on the Gospel of John, 11:35 (Saint Bonaventure, New York: Franciscan Institute Publications, 2007), 613.
[3] J.R.R. Tolkien, The Return of the King: Being the Third Part of The Lord of the Rings (New York: Houghton Mifflin Company, 1994), 1007.
[4] Saint Augustine of Hippo, Tractates on the Gospel of John, 49.19. In Ancient Christian Commentary on Scripture: New Testament Vol. IVb: John 11-21, 3.
[5] Pope Francis, Homily at the Extraordinary Moment of Prayer, 27 March 2020.

28 March 2020

Homily - 22 March 2020 - The Fourth Sunday of Lent


The Fourth Sunday of Lent (A)

Dear brothers and sisters,

Almost like a punch to the gut, on this Fourth Sunday of Lent Mother Church tells us to “rejoice, Jerusalem, and all who love her. Be joyful, all you were in mourning” (Isaiah 66:10-11). These words strike us so painfully because we are now in mourning, mourning over the fact that we cannot now gather at the Lord’s altar.

Saint Paul advises us today to “try to learn what is pleasing to the Lord” (Ephesians 5:10). The ancient Greek playwright and philosopher Aeschylus gave us this proverb: πάθος μάθος (pathos mathos), which means both “learning is suffering” and “suffering is learning.[1] Any student who has struggled to understand a difficult lesson knows this all too well. Mourning is always a form of suffering and so we might well ask ourselves now what the Lord might be trying to teach us. In what way might the works of God be made visible through our present situation (cf. John 9:3)?

As a student of history, I know that there are always important lessons to learn by looking to those who have gone before us, especially those who have gone before us in faith. In the midst of these strange days, some have attempted to look to the past by loosely comparing us to the ancient Christians who also had difficulty gathering for the Sunday Mass. The analogy, of course, only goes so far and, like all analogies, the similarity is less than the dissimilarity.

In the year 304, “the Emperor Diocletian forbade Christians, on pain of death, from possessing the Scriptures, from gathering on Sundays to celebrate the Eucharist and from building places in which to hold their assemblies.”[2] Today we can understand a small portion of what they endured, but whereas they still gathered under the threat of death, we have more or less voluntarily agreed to stay home for the well-being of all.

In the midst of those days of persecution, 49 Christians in the city of Abitene - in modern day Tunisia - were taken by surprise during the Sunday Mass. Because they were in violation of imperial law, they were brought before the Proconsul Anulinus in Carthage for interrogation. When asked why they disobeyed the Emperor’s command, those 49 Christians answered, Sine dominico non possumus, “that is, we cannot live without joining together on Sunday to celebrate the Eucharist. We would lack the strength to face our daily problems and not to succumb.”[3]

While they were tortured and killed for their faith in Christ, we now struggle to find a way to live without the Sunday Mass so that we, too, might face our daily problems and not succumb to the temptations of the Evil One. In a manner of speaking, we are learning what the earliest believers knew and held dear:

The Sunday precept is not … an externally imposed duty, a burden on our shoulders. On the contrary, taking part in the Celebration, being nourished by the Eucharistic Bread and experiencing the communion of their brothers and sisters in Christ is a need for Christians, it is a joy; Christians can thus replenish the energy they need to continue on the journey we must make every week.[4]

Those ancient martyrs may well be teaching us what the Lord wants us to learn at this moment in history by showing us what is pleasing to the Lord: the members of the Body of Christ gathering together for the Sunday Mass and for the fellowship of their brothers and sisters.

Many of us have already begun to realize that we sometimes take the Mass for granted. We too often let other things, such as sports or vacations, take precedence over the Mass. At the same time, many of us have also begun to realize that we sometimes take our parish family for granted. We too often let other things, such as meals, dinners, or parties, determine where and when we go to Mass, rather than making it a priority to gather with our parish.

As these two realizations take greater hold in our hearts, our mourning increases; we mourn doubly. We not only mourn because we cannot now gather together, we mourn also because we have taken for granted so much of what is essential for our true life. Yet still Mother Church tells us to rejoice. With Saint Paul, she says to us, “Awake, O sleeper, and arise from the dead, and Christ will give you light” (Ephesians 5:14). In these days of our suffering, let us learn well these lessons from the ancient martyrs and so awaken from our spiritual slumber.

This brings me to one of my favorite lines in J.R.R. Tolkien’s The Lord of the Rings: “The world is indeed full of peril, and in it there are many dark places; but still there is much that is fair, and though in all lands love is now mingled with grief, it grows perhaps the greater.”[5] In the midst of our grief, our love for the Eucharist and for the community of the Body of Christ can indeed grow the greater. Then, when at last the trouble of these days has past, we will gather again at the altar of the Lord and say to one another, “Be joyful, all you who were in mourning.” Amen.


[1] Aeschylus, Agamemnon, 177.
[2] Pope Benedict XVI, Homily, 29 May 2005.
[3] Ibid.
[4] Ibid.
[5] J.R.R. Tolkien, The Fellowship of the Ring: Being the First Part of The Lord of the Rings (New York: Houghton Mifflin Company, 1994), 339.

24 March 2020

Islamic State Ongoing Updates - March 2020

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25 March 2020


15 March 2020
4 March 2020

Islamic State Ongoing Updates - February 2020

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21 February 2020

18 February 2020

18 February 2020

Homily - 16 February 2020 - The Sixth Sunday in Ordinary Time


The Sixth Sunday in Ordinary Time (A)

Dear brothers and sisters,
           
Today, the Lord Jesus gives us a stern warning: “I tell you,” he says, “unless your righteousness surpasses that of the scribes and pharisees, you will not enter the kingdom of heaven” (Matthew 5:20). When we hear these words in the presence of Saints Damien and Marianne, we might begin to feel as if there is no hope for us; is it possible for us to do what they did, to love as they loved? The answer, of course, is yes; it is possible for us to do what they did and to love as they loved, although in different ways. Indeed, “If you choose you can keep the commandments, they will save you; if you trust in God, you too shall life” (Sirach 15:15).

We know that “death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ.”[1] This is why the manner in which we live this life is so important, for by it we make our decision for “life or death, good or evil,” which is to say either for or against Christ Jesus (Sirach 15:17). “With death, our life-choice becomes definitive – our life stands before the judge.”[2] This choice can have a multiplicity of forms because each of our lives is different, but the fundamental choice before us remains the same.

There are some people whose lives are so filled with wickedness that any desire for truth and love has been completely snuffed out within them. This is what is meant by the word, “hell,” “the state of definitive self-exclusion from communion with God and the blessed.”[3] But there are also people whose lives are so imbued with love and purity – those like Father Damien and Mother Marianne - that their love for God flows readily to their neighbor. Such holiness of life clearly marks one for heaven, “the ultimate end and fulfillment of the deepest human longings.”[4] But such people are not common, are they? What, then, of the rest of us, who want to live holy lives, who want to keep the commandments, but who fail so often?

We can presume that in the majority of people 
there remains in the depths of their being an ultimate interior openness to truth, to love, to God. In the concrete choices of life, however, it is covered over by ever new compromises with evil – much filth covers purity, but the thirst for purity remains, and it still constantly re-emerges from all that is base and remains present in the soul.[5] 
What, then, becomes of these souls who are open to, and are desirous of, truth and love, but whose lives are also marked with sin? “Will all the impurity they have amassed through life suddenly cease to matter?”[6]

It would go against God’s mercy to cast them into hell, but it would go against his justice for them to enter heaven straight away with such stains covering their souls. The answer is clear: they must first be purified. Thus, we hear the Savior’s warning that “you will not be released until you have paid the last penny” (Matthew 5:26). This process of purification is called purgatory for it is a purgation, a cleansing, of the soul.

We speak of the pain of the fire of Purgatory because Saint Paul tells us we will be saved, “but only as through fire” (I Corinthians 3:15). What is this fire, if not the fire of divine love? The Lord’s “burning flame cuts free our closed-off heart, melting it, and pouring it into a new mold to make it fit for the living organism of his body.”[7] This fire is the encounter with Christ Jesus himself, who is both Judge and Savior, and this encounter with him is the moment of judgment.

Many today are afraid of the notion of judgment “because they confuse judgment with petty calculation and give more room to fear than to a loving trust.”[8] They do not realize that

Before his gaze all falsehood melts away. This encounter with him, as it burns us, transforms us and frees us, allowing us to become fully ourselves. All that we build during our lives can prove to be mere straw, pure bluster, and it collapses.  Yet in the pain of this encounter, when the impurity and sickness of our lives becomes evident to us, there lies salvation. His gaze, the touch of his heart heals us through an undeniably painful transformation “as through fire.” But it is also a blessed pain, in which the holy power of his love sears through us like a flame, enabling us to become totally of ourselves and totally of God. In this way the interrelation between justice and grace also becomes clear: the way we live our lives is not immaterial, but our defilement does not stain us forever if we have at least continued to reach out towards Christ, towards truth and towards love… The pain of love becomes our salvation and our joy.[9]

In all of this, we see that “before man are life and death, good and evil, whichever he chooses shall be given him” (Sirach 15:17). If we want our righteousness to surpass that of the scribes and the pharisees, if we want to enter heaven, then we must do better than them. They kept the commandments on the outside, but not in their hearts; we must do both.

We cannot forget that, in Jesus, every commandment “becomes true as a requirement of love, and all join in a single commandment: love God with all your heart and love your neighbor as yourself. “Love is the fulfilling of the Law”, St Paul writes (Romans 13:10).[10] Dear brothers and sisters, if we keep the commandments out of love for God and neighbor, then one day we, too, like Saints Damien and Marianne, will be plunged into the ocean of infinite love and be “simply overwhelmed with joy.”[11] Amen.


[1] Catechism of the Catholic Church, 1021.
[2] Pope Benedict XVI, Spe salvi, 45.
[3] Catechism of the Catholic Church, 1033.
[4] Ibid., 1024.
[5] Pope Benedict XVI, Spe Salvi, 46.
[6] Ibid.
[7] Ibid., 229.
[8] Joseph Ratzinger, Seek That Which Is Above: Meditations Through the Year, Second Edition. Graham Harrison, trans. (San Francisco, California: Ignatius Press, 2007), 77.
[9] Pope Benedict XVI, Spe salvi, 47.
[10] Ibid., Angelus Address, 13 February 2011
[11] Ibid., Spe Salvi, 12.