Homily for the Sixth Sunday in Ordinary Time

Sirach 15:15-20
1 Corinthians 2:6-10
Matthew 5:17-37

In today's Gospel, Jesus proceeds to remind us of what can only be described in today's culture and society as the hard teachings or the hard sayings of our faith. Many of us can define what mortal sin is because we were taught it in school or in Catechism, but a great many people don't understand where the definitions actually come from. The reality is that much of the definition of what constitutes mortal sin for the Christian-for the practicing Catholic-comes from today's Gospel.

In the first reading from the book of Sirach, we are reminded that we can keep the Commandments. Even though we have all sinned, Scripture repeatedly reminds us that we have the capability to keep God's Commandments in our lives if we are open to the Graces that we need in order to do so. The Bible tells us that the commands of God are not grievous. (cf. 1 John 5:3) It is important to remember that God understands our human weaknesses, He understands that we sin, but that doesn't mean that He's okay with it.

Jesus tells those who are listening to Him, both in His own time, as well as us hearing him two thousand years later through the words of the text, that he did not come to abolish the law, he came to fulfill it. In the Gospel, he doesn't do away with the Commandments of God and tell us we no longer have to obey them, as even some preachers today falsely teach. Instead, Jesus sets an even higher standard for what it means to obey God than many of His listeners had ever heard before. He tells them whoever fails to obey these Commandments, even the least of them-and teaches others to do so-will be called least in the Kingdom of Heaven, but the person will be called greatest who observes the Commandments of God and teaches others to do the same.

Our righteousness, says Jesus, has to surpass that of the Scribes and Pharisees. What does He mean by that? The Scribes and Pharisees had the outward appearance of being followers of the Lord. They not only obeyed the law of Moses, but they obeyed a strict rabbinic code that was designed to help them maintain outward legal purity. What this meant in reality was that many of the Pharisees were following the law of God in an outward way, but within their hearts they were anything but pure.

Jesus tells us that not only are we to avoid murder, but we are even to avoid anger with our brother-our neighbor. What Jesus means by this is that we cannot hang on to our anger or sore feelings, as scripture tells us, "do not let the sun go down on your wrath." if we do hang on to our anger, Jesus says that we are liable to judgment in just the same way as if we had killed that person. If we call a brother a fool, discounting their value as a human being, we are liable to the fires of Hell, Jesus says. Do we have something against another person, do we have something we need to settle? Jesus says we shouldn't offer sacrifice to God until we settle our issues with those around us. As far as practical application, that ideally means that we should settle our grudges and our issues with others before we come to the house of God for the Holy Sacrifice of the Mass.

When Jesus reminds us of the command of God not to commit adultery, he doesn't simply restate the law, and he certainly doesn't do away with it, as some misguided people would have us believe. Instead, Jesus tells us that we are guilty of adultery if we so much as lust after another person. We are guilty if we dwell on the sinful thought, not merely if we commit the act itself. Jesus raises the bar to a level that many in our society today might say that they find difficult to live out. The temptation to the sins of the flesh are everywhere to be found in our culture today, and because of the internet they are so easily accessible, when for centuries they were hidden from the view of the wider society. Yet Jesus asks us to live a life of chastity according to our state in life.

Jesus' repeated command in the Gospels against divorce and remarriage have been virtually overlooked by the entire Protestant world, and many Catholics only come in contact with this vital teaching about sacramental Matrimony when they come to the Church seeking to be reconciled and petitioning for a declaration of nullity. (Mind you, in no way am I saying that someone shouldn't do that if they have been in an invalid marital situation-that's why we have the annulment process-but it is terribly sad that for many people, the Church's teaching on the nature of marriage is not something they have been taught or fully confronted for one reason or another until they come to the Church needing to have the sacramental validity of a previous marital situation clarified). Jesus raises the bar of Holy Matrimony, telling us that Matrimony- sacred marriage- is between one man and one woman for life. Civil divorce does not bring an end to the Sacrament of Matrimony, and the Church clearly teaches us that civil divorce should only be used as a last resort or when it is the only option (cf. CCC 2382-2386), never as a solution to the problems that most married people confront in married life.

Considering all that Jesus tells us in the Gospel that is expected of those who follow him, and understanding the way that Jesus asks us to live in the world, there are many people who don't even try, they simply don't think it's possible to live in the way that Jesus tells us in the Gospel that we must live. Many people, and indeed many ecclesial communities, will tell us that they are all about living out the compassion of Christ, but the moral standards that he asks of us are another matter. Many people have come to believe a false theology that says that they can be saved regardless of what they do or how they act because at one time they made a sincere commitment to Jesus Christ. Those good people have it wrong… it is precisely because we make a commitment to Jesus Christ that we are expected to live the way that he has told us he wants his followers to live.

It is easy for any other member of the clergy to share the message of today's Gospel. It is quite another thing to live that Gospel out. How can we be expected to live in this way that Jesus describes here, in today's society and culture? there is only one way, and that is to allow ourselves to be open to God's grace in our lives to give us the help we need to live the life that Christ expects of us. We can be open to God's Grace by going to regular confession, and confessing our sins, we can live a fully sacramental life, we can be open to God's Grace by praying for strength to overcome our weaknesses and sins.

If we truly want a relationship with Jesus Christ, that involves accepting his Lordship over all things, including our life, and that means praying daily for God to give you the Graces you need through the sacraments. God's commands are not grievous, and he gives us the means before our very eyes in the Sacraments.

If we want to be as holy as Christ wishes us to be, we need to begin living a sacramental life, a life of prayer according to our station in life. If we are open to God's mercy and to his Grace, if we are willing to receive the gifts that he has for us, he can give us the grace to live exactly how he expects all of us to live, and to obey the moral law that he set down for all of us.

If we are truly open to a relationship with Jesus Christ, he will give us the strength we need to live the Gospel each and every day, in every aspect of our lives, including the strength to keep His Commandments.

Homily for the Presentation of the Lord

Malachi 3:1-4

Hebrews 2:14-18

Luke 2:22-40

The feast of the Presentation of the Lord commemorates the day that the infant Jesus was presented in the Temple in Jerusalem, and during these rites he would likely have received the ritual circumcision which the law required. Mary and Joseph took Jesus to the temple to dedicate him and his life to the God who sent him.

Very fittingly, on the old Roman calendar it was this feast day which concluded the Christmas season. For centuries, people would take their household candles to be blessed on this feast day, for not only is this a beautiful symbol of the light of Christ, but for much of the Church's existence, the humble candle was the primary means of light in anyone's home. Because candles were traditionally blessed today, this feast received the name by which it became known in the English-speaking world for many centuries: Candlemas. 

Mary and Joseph took Jesus up to the temple and offered a sacrifice in accordance with the Law of Moses, and they consecrated Jesus to the Lord, just as the law commanded. Once again we see the example set very early on in the Life of Christ that obedience is a critical part of the virtue of a life that is at one with God. In obedience to the commands of God, Mary and Joseph dedicated Jesus to God In His Holy house. 

When they arrive there, they are given yet another sign of just exactly who Jesus is, in an infancy that was full of signs and symbols which very much put into the reality that Jesus was and is the Messiah and the Son of God. Simeon, a man who scripture calls righteous (or just) and devout, believed God that he would not die until he had seen Christ, and he recognized Christ in this little baby which had been brought into the temple by his parents. He said that Jesus would be the "downfall and rise of many in Israel," but he also issued a prophetic warning to the Blessed Mother that a sword would pierce her heart, owing to the reality that the Messiah would die and that the Blessed Mother would be witness to this. 

We know that aside from our very redemption by the Lord, as well as the loving desire on the part of God to again be close to man who he created in his own image, another reason which Christ came into the world was to set the example for us of just how it is that God expects us to live. One of the most important virtues which Jesus teaches us, and which the actions of the Blessed Mother and St Joseph re-enforce, is the extremely important virtue of obedience.

Obedience is not a word that we, as a society and as a culture, like to hear much today, yet obedience is exactly what the Holy Spirit repeatedly calls us to in the pages of Sacred Scripture. The Presentation of Our Lord in the Temple, and the events which occur during this particular mystery of Our Lord's life, serve as an example and a testimony to us that from the very beginning of Jesus's life, He and His family on Earth practiced the virtue of obedience before God, and set the example for us, as we are called to imitate Christ.

Obedience is not something that is always easy, and let's face it, being obedient to God and to the Church is not always something that goes down well when we have to swallow some bitter spiritual or ecclesiastical medicine (I think that there are plenty of priests and not a few deacons who can verify that). However, no matter what our state is in life, or in the Church, we are called to a spirit of humility, and a spirit of what used to be bluntly called the fear of the Lord. We are all called to an obedient attitude toward what God asks of each of us, and what His Church asks of each of us.

Let us pray for the spirit of obedience and piety that Mary and Joseph had when they came to the Temple with the baby Jesus, and for the grace to be obedient to the Church's teachings, and through the witness of our faithfulness, we can help spread the good news of Jesus to the ends of the Earth.

Homily for the Feast of the Holy Family

Sirach 3:2-6, 12-14

Colossians 3:12-21

Matthew 2:13-15,19-23

It is always a source of some discouragement to me that our second reading today is often shortened by many so as not to read the section which says "wives be subordinate to your husbands as is proper in the Lord." In that entire section of the reading, St. Paul lays down a very simple model of the Christian home. In addition to his admonition about wives and husbands, he urges children to obey their parents, something he also says in the Letter to the Ephesians, telling children to obey their parents "in the Lord," which is a very important distinction, and fathers not to provoke their "children to wrath." 

To understand what St Paul means here, we really need to look at a passage of Scripture that should be seen as the companion to our second reading today, and that is Ephesians 5:21-33. In this passage, Saint Paul underscores a reality that both the Second Vatican Council and recent Popes have reminded us of, and that is that just as the Church is the Bride of Christ, that the home should be a domestic Church. This is why Paul calls on wives to be subject to their husbands as to the Lord, but he also calls on husbands to love their wives in the same way that Christ loved the Church, in other words they are to love their wives to the point of even being willing to lay down their lives for them, just as Christ did for His own bride. 

The Apostles were keen that men should exercise the spiritual leadership in their homes in the same way that Christ exercises the spiritual leadership over the Church. There are some who misinterpret these passages and take them out of context, as if to say that the apostles would condemn women being in any leadership role in the larger society. They were more concerned about men behaving as Christ would, and taking the spiritual leadership in their own domestic Church.

The Church clearly teaches us that women are equal in dignity and worth to men, and we know that women can be equal (and often surpass us) in talent, abilities, and gifts. But what the Church has never taught is that men should abdicate the role of spiritual leadership in the domestic Church. The whole Church is built upon a Nuptial model, the Church is the bride of Christ, Christ is the bridegroom, and indeed the priest acts in the person of Christ. This is the reason why Sacred Ordination is limited to men, it has nothing to do with the equality, dignity or ability of women. 

When men abdicate the spiritual leadership of the home, this will begin to affect the leadership of the Church as well, since the family is the domestic Church. Studies on Church participation have repeatedly shown over and over again that in families where both the father and the mother attend Church with their children, the children are vastly more likely to continue in the practice of their religious faith. Saint Paul wasn't just an old fashioned male chauvinist fuddy duddy, he saw it with his own eyes in the early Church. When men take the role of spiritual leadership in their families, the families follow them, and that impacts the Church as a whole, and even the larger society.

Increasingly, in those households where the children are fortunate to have both parents present, it is not uncommon for men to abdicate the role of spiritual leadership and spiritual educator to the women of the house. Holy women set holy examples, holy families usually have holy men willing to be the spiritual guide that they need to be.

We see this very example in today's Gospel. When the angel made Joseph aware of the threat to the life of the holy child Jesus, Joseph led his family to Egypt, and when the time came to leave that place, the Gospel tells us that it was he who made the decision to return to Nazareth to avoid any further threats to the Lord Jesus. 

When Saint Paul repeatedly urges men to take the lead and wives to submit to their husbands as to the Lord, he is calling on Christian men to take that spiritual leadership. Our society needs the spiritual example of Christian men even more in our own day and age. Saying that does not mean that the contribution of holy and zealous mothers, daughters, and women in the Church is less valuable to the Kingdom of God or any less important, but it is saying that men should not abdicate their biblical and apostolic role.

All too often, we have seen mothers, grandmothers, aunts, cousins, be the ones to cry out in prayer for their straying family members, their children and grandchildren. Sometimes, men in families think that the women should take charge of the children's religious training, I've even heard some men say that the women are better at that, but the home that has families that pray together, including and especially Dad, is more likely to have children who observe the faith. When Dad takes God seriously, it is far more likely that the whole family is going to take the things of God seriously as well.

God's Word tells us that, in the end, there is nothing new under the sun, and so this is a problem that the Apostles saw in their own day. St. Paul reminds us that in our brokenness and our sinfulness, our home should still function as a domestic Church, and the Church is still the bride of Christ and is organized itself as a family, with Christ as the head and we as His bride.

It is not an accident that it was the plan of God that the Second Person of the Trinity, His only-begotten Son, Our Lord Jesus Christ, would enter into the world and be born into a human family, and then he would make his Church in the image of a family with himself at the head of it, and ordained men who represent Him at various levels leading the Church on earth.

 We have been fed a steady diet of scandal in the Church now for many years. What the feast of the Holy Family should remind us of is the reality that as the family goes, so goes the Church, and as the Church goes, so goes the nation and the culture. All of the problems we see in the Church and in society don't happen in a vacuum, they happen in a family, or in the lack of one. In our own brokenness let us pray that the Holy Family will be the model for our own, and that as we rebuild our families, we will rebuild our Church, and rebuild our nation and our world.

Homily for the Fourth Sunday of Advent

Isaiah 7:10-14

Romans 1:1-7

Matthew 1:18-24

Sacred Scripture tells us very little about St. Joseph, it tells us that he was betrothed to the Blessed Mother and calls him her husband, it tells us that he raised Our Lord as if the Lord Jesus were Joseph's own son, and the Scriptures tell us that Joseph was a carpenter, because the people of Nazareth refer to Jesus as the Carpenter's son. Perhaps the most important thing we are told about Saint Joseph, however, occurs in the Gospel today. We are given the Gospel account in Luke of the Annunciation as well as Joseph's reaction to it in today's Gospel from Saint Matthew, and then it is explained to us how the Holy Spirit revealed to Joseph that the baby Mary was carrying would be the Messiah. The Gospel uses a simple description of St Joseph, God's Word refers to him as "a just man."

Another way to translate this would be to say that Joseph was a righteous man. Just as Mary said yes to God with her fiat in the Gospel, St. Joseph also said yes to God when he woke up from that dream and took Mary into his home. After all, we can only assume based upon the biblical text that Joseph initially believed that Mary had been unfaithful to him, but Joseph was unwilling to expose Mary to shame, the Bible tells us. What that meant in reality was that Joseph was unwilling to see Mary stoned to death.

We do not see Joseph as a character throughout the New Testament, but we do see him in some very critical places in the early stages of Our Lord's life on Earth. We know that he was betrothed to the Blessed Mother, and that as the text says here, he recognized God's voice and God's call on his life to be the Foster Father of Christ. We know that he sheltered the Holy Family from harm by taking Jesus and Mary into Egypt when Our Lord's life was in danger, and then returning safely home to Nazareth. It is there that we know that Joseph was a carpenter, and taught that trade to the young man that his neighbors knew to be his son. We know that St. Joseph played a critical role in the early life of Christ, enough that he is remembered with a place of honor on the Church's calendar, and in the Canon of the Mass itself.

Yet we know a little about this man's life beyond those few details, but even knowing that, there is much that Saint Joseph can teach us about humility, and even the Advent season which we see drawing to a close today.

St Joseph truly took the role of spiritual leadership of the Holy Family, he took charge of a delicate situation and he made the very most of it for the sake of the Kingdom of God, when the easy thing for him to do would have been to walk away, and had he done so, we might not have known the wiser. Instead, he did the hard thing, he took on a child that was not his to raise, and a family he didn't have to take on for fear of scandal. He did this because he understood that this was the will of God and he wanted to live by it.

We get a glimpse of Mary's humanity as well, because Scripture does not tell us that Mary didn't question what was going on. She asked the angel the obvious question: "How can this be, considering that I haven't been with a man." Mary was not merely asking this question in order to get the direct answer, although the angel gave it to her. Mary was fully aware that there was a great possibility that her neighbors, her friends, her family, and her Betrothed would all believe that she had committed adultery, and Scripture indicates that that's what Joseph thought at first. We have the benefit of viewing the situation in hindsight, and with the eyes of two thousand years of Christian faith. They didn't have that benefit in those days, most people would have believed the evidence they could obviously see.

But through the messages of the angel of God, Mary and Joseph were made aware of the plan of God, as surely as they were aware of the risks that they would both be taking my carrying it out. As melodically beautiful as the song is, Mary's very response tells us that she knew exactly what she was getting into, she and Joseph were asked to answer God's Eternal call for their lives, and the unique role that they had in the plan of Salvation. Because they willingly put themselves at risk and answered God's call, because Mary and Joseph willingly said yes to God, today we call Mary the Immaculate Mother of God, the Queen of Heaven, and we remember Joseph as a hero of the faith and Foster father of the Messiah.

All of us, if we are willing to take up the mantle of Christ, have a role to play in the plan of Salvation. We may not be fully aware of all of the details of what that role is in this life, but if we are willing to say yes to God, all of us have a place in promoting the Salvation of Souls, and the growth of the Church until the end of time. Everyone of us can say yes to God and be filled with the gifts of the Holy Spirit, to be a witness to Jesus Christ according to our state in life. 

Just like Mary and Joseph, we are all called to say yes to God and to play our role in the promotion of the Gospel. There is no believer that God does not ask to step out in faith, to trust in Him, and to be used to advance the Kingdom of God. 

At its very heart, this is what Advent is truly all about. Every year, in the first weeks of the liturgical year we are reminded of two great truths of our faith. The first is that Christ will one day return to judge the living and the dead, that he will judge every man and woman according to their works, and one day the secret of all hearts will be revealed. The second great truth is that to save humanity from our own rejection of God, God sent His Son into the world not to condemn the world, but so that the world through Him might be saved. God used a Galilean peasant girl and a carpenter from Nazareth, who said yes to lives of uncertainty in order to step out in faith and be part of the plan to save all of us.

Advent reminds us that Christ came once, and he came in order to give humanity a second chance. Mary and Joseph were given the opportunity to say yes to God, and we remember them because that is exactly what they did. We are all given the same opportunity, the opportunity to say yes to God and yes to the plan of Salvation and our role and place in it. Let us answer God in the same way that Mary did. "Be it done unto me according to thy Word." 

Homily for the Solemnity of All Saints

Fra Angelico, “The Forerunners of Christ with Saints and Martyrs” (c. 1423-24)

Revelation 7:2-4, 9-14
 1 John 3:1-3
 Matthew 5:1-12a


Today's feast day and holy day of obligation is a reminder to us all just what it is that we are called to be, and where we are called to make our ultimate destination. We know that the Church has quite literally canonized many thousands of Saints whose feasts have found their way into various places on the ecclesiastical calendar. For most of us, in our own time we have had the honor and the pleasure of seeing many great Saints recognized by the Church, and their holiness correctly placed as an example for all of us to follow. Most recently, we have seen the canonization of Saints John XXIII, Paul VI, John Paul II, and John Henry Cardinal Newman. Many of us have seen other great Saints canonized in our lifetimes, and these events have rightly made headlines in both the religious and secular world.


The Church officially declaring someone to be among the Canon of the Saints, however, is merely an official recognition by the church that this person lived a life with and for Jesus Christ and in His companionship and friendship, and as a result of that, the Church can officially declare because of the evidence, that this person is among the saints, they are among the holy who are in Heaven with God.

Not every saint will be canonized, however. The reality is that most will not. The reason for this is because being a saint is not some special dignity conferred upon someone by the Church after they are dead-that's merely a recognition of the obvious. Being a saint of God is what you and I are called to be right now, in this life, among our neighbors in the world today. A life of Holiness-a life of saintliness-is the life of a Christian. The Latin word for saint, sancte, literally translates as "holy," and the early Christians understood that this kind of holiness is what should distinguish all Christians. "Saint" is what they called one another.


In more than one of St Paul's Epistles, he refers to the believers in Christ as "the saints." St Jude, in his General Epistle or Catholic epistle, calls on believers to "earnestly contend for the faith once delivered to the saints." (cf. Jude 1:3) When the Lord spoke to Ananias and told him that Paul was coming to see him, his first reaction was to say "Lord I have heard how much evil he man has done to your Saints at Jerusalem…" (cf. Acts 9:13) in the epistle to the Romans, Paul tells believers to "contribute to the needs of the saints." (cf. Romans 12:13) When Paul is warning fellow Christians against filing lawsuits against each other, he tells them that it is better to go before the saints then before the law of the unrighteous. (1 Corinthians 6:1) He warned the Ephesians against immorality because that is not behavior befitting saints. (cf. Ephesians 6:18) The writer to the Hebrews tells the Christians in Palestine to greet their leaders "and all the saints." (cf. Hebrews 13:24) To the early Christians, being a saint, holy one, wasn't just something that the Church recognized of people after they died-although that absolutely did happen-but being a saint and living as one is something that all Christians are called to be and to do. If the apostles were here with us today, they would refer to us as saints, that is how they referred to their fellow believers.


Pope Saint John Paul II wrote and spoke repeatedly about the universal call to Holiness. That great Pope understood that Holiness is the call of every single Christian, it's not only reserved for a few, and certainly not only for those that the Church has officially recognized for their sanctity. Indeed, those people whose sanctity the Church has officially recognized are simply a sampling of the Holy people that have graced the lives of many through the centuries. Those who the Church recognizes in an official way seem to be a great number to us, but there have been many others who truly lived their lives for the sake of Jesus Christ and the spread of his Gospel message, many people who live the Christian Life in such a way as to be an example to those around them, but who may not be well-known to their local bishop or to the authorities of the Church.


 The book of Revelation refers to the number of the Saints as a number which no man could number, and so even taking into account Jesus' admonition to us that the gate to Heaven is narrow and few will find it, we know from Sacred Scripture itself that many people have made it to Heaven over the centuries whose names are not known to us, but they are saints nonetheless. These people lived out their baptismal call to Holiness as best they understood how to do it, and they lived their lives for Jesus Christ as we are all called to do.


Sainthood is not merely for those who are publicly declared by the church to be Saints, as great an honor as that is, and as much as those who have been so declared certainly deserve it. Sanctity is what we are all called to live as followers of Christ.


 This feast is the feast for all of those people which Sacred Scripture mentions who are part of the Kingdom of God, part of the Church triumphant in Heaven, but we will never find their names on the Church's calendar. In our hearts and minds, we might have some inkling of who some of them are, but none of us are in a position to say that for sure, but God knows each one of them by name, and today we honor them, today is their feast day.


It is a day for all of us as well, a day for us to be reminded of our call to live and be Saints. If we live as a friend of Christ, if we serve Him, if we are living the sacramental life, if we are striving to live out the call of God in this world today, the apostles call us saints. Let this great feast with a reminder to us of our baptismal call to live out the Holiness of Jesus Christ in our every day life.


 Holiness is not just for priests or deacons or bishops, and it's not just for those whose causes are approved by the congregation for the causes of saints, people who were and are holy before God, but can seem distant to us because we fail to see that all of them were recognized because they did exactly what we were called to do. According to their state in life, they lived the call to holiness.


 To quote the late Mother Angelica, "we are all called to be great Saints, don't miss the opportunity!"

Homily for the 26th Sunday in Ordinary Time

Amos 6:1A, 4-7
1 Timothy 6:11-16 
Luke 16:19-31


We are not told that the rich man in Jesus’ parable didn’t believe in God, or that he lacked faith, or that he didn’t observe the letter of the law of Moses himself. What we do learn about the rich man is that he has one of the worst problems that any professing believer in God, any professing Christian today can have, and that is the problem of indifference. The rich man was obviously indifferent to the plight of Lazarus who was at his gate, but even more, it is clear that while he was alive, this man had no fear of God. Why can we say that? He saw Lazarus all the time out at the entrance to his property, and he chose to ignore the situation. This is not only an illustration to us from Jesus that we should not ignore the poor and the helpless and should be keen to lend them a hand up, it also represents a flagrant violation of repeated commands of God not to ignore the cry of the poor.



Indifference may be the greatest tool of Satan to bring the greatest number of people into Hell. The Devil isn't worried about the hardened sinner, the unrepentant murderer, the unrepentant adulterer, the unrepentant criminal, the atheist who violently renounces the faith (out of spite against God), a phenomenon we see more and more of today. Satan already has these people, those who have turned away from God in a very public way. He doesn't have to make any effort to try to get them, Jesus is the one who gave his all to bring those people to repentance, and it is the Lord who makes the effort to pursue the hardened sinner. Instead, the Devil has to make an effort to lure the decent and the reasonable people into the Kingdom of Darkness, and indifference is how he does it. The rich man in Jesus's parable is a classic example of how indifference can ultimately send someone to Hell.



Nowhere are we told that the rich man was a personally bad individual, or that he treated members of his own family or his friends with such a lack of care or concern. We are told, however, that while he was eating and drinking well, and while he was well clothed and all of his needs were provided for, there was a need in front of him, a man who was his neighbor. To Lazarus and to his needs, the rich man was indifferent.



Because this was a parable of Jesus, we aren't told much about the rich man's personal life. However, because of the way things worked in 1st Century Palestine, we could probably glean that such a rich man was a Jewish person who was probably at least outwardly observant. That could mean that he went to the synagogue or to the Temple on a regular basis, and certainly for Holy Days and the Sabbath. He would certainly have paid his Temple tax and given the expected alms to the poor, and likely a sizable donation to the Temple treasury. His friends and family likely would not have seen him as anything other than "a good Jew," because that would have been what was accepted in that day and time for someone of that kind of status.


But as men see on the outward appearance, God sees on the heart (cf. 1 Samuel 16:7), and more than anything else it was the rich man's indifference to Lazarus and to the sin of failing to love his neighbor as himself which is what sent the rich man to Hell. (A note here… some of you may remember that a couple of years ago we had Father Stephen Imbarrato here, and he gave a wonderful Parish mission. In one of his talks he suggested that the rich man in the Gospel today might be in purgatory. I'm going to respectfully disagree with him, every decent commentary I have found places the rich man in Hell).


It should stand as a warning to all of us. God does not wish to send anyone to Hell, even Sacred Scripture tells us that much. Going to Hell is not in God's will for you, it's not in God's will for me, and despite what some of our ultra-Calvinist friends may think, it's not in God's will for anyone's life. (cf. 2 Peter 3:9) But God is both a wonderful father and wonderful friend, he doesn't force anyone to love him and he doesn't force anyone to keep His commandments… however, we are repeatedly warned that there are consequences if we don't keep His commandments. These are not consequences that he heaps upon us out of vengeance, but the consequences of failing to follow God are the results of the choices we face in life and the choices we make. The most dangerous choice of all is the choice of indifference. Indifference to our sins, yes, but also indifference to the things of God and to the plan of God.


God created us, and God loves us. He loves us enough to respect the choices that we make. If we choose to live a life without God (something that is possible to do even if you put up the front of coming to Mass on Sunday), we are the ones who have made the choice, and we've made it for eternity.


How can we make the right choice? We have the tools in front of us, we have the teachings of the Church, we have Sacred Scripture, and we not only have the Sacraments, but if we want to be right with God, and if we choose to accept the Graces that God wants to give us through the Sacraments, He will give us the Graces to live the kind of life that he expects of us to live (and part of that means not being afraid of the Sacrament of Reconciliation, God loves a repentant sinner).



But we can make the wrong choice as well, and that's entirely up to us. We can choose to be overly concerned with the things of this world, with our own self-enrichment, with our own pleasure and the things which please us. We have the choice to concern ourselves with getting by from day-to-day in this world with little concern for the next. So many people do as Saint Paul described, they have the form of religion, but deny the power thereof (cf. 2 Timothy 3:1-5).


 The Holy Spirit has given us everything we need to succeed in the Christian Life and to win the race. Do we avail ourselves of those tools? Not only coming to Holy Mass on Sunday but also on holy days of obligation? Are we people of Prayer? Do we pray the Rosary? Do we pray the Liturgy of the Hours? Do we pray the traditional prayers of the Church? Do we remember those who have asked us to pray for them? Do we read our Bibles? Study our Catechism? Do we make an active effort for intimacy with God because we love him?


The rich man asked Abraham to go to his brothers and warn them of the torments of an eternity without God, and Abraham reminded him that they had all they needed in this life right now to avoid the torments of Hell. "They have Moses and the Prophets, let them look to them." "But if only they could see you, Father Abraham and you warn them, they will believe."


"If they will not believe Moses and the prophets, neither will they believe if someone should rise from the dead." Someone did rise from the dead, that is why we are here, and we have two thousand years of the Church's Magisterium to guide us. Don't be like the rich man or his brothers...

Preach the Word In and Out of Season

I recently read an article in First Things entitled "Fear of the Word." In this piece, Hans Boersma, who is a professor of theology, says that many of his students are afraid to preach, and the part of the reason for this is because they have become so steeped in what is today known as the historical-critical method of Scripture Scholarship that they are afraid of preaching texts the "wrong way." The Church has teachings which we are duty-bound to uphold, and that is especially true for those of us who are ordained. A huge part of these teachings revolve around Scripture, and there are many texts of Sacred Scripture about which the Church has traditional teachings, many of which are not at all very popular today.

One reason why Boersma says that many of his students are afraid to preach is because they see the Word of God as something historically distant from them. I find that a lot of Catholic priests and deacons are caught up in trying to do historical exegesis of the text, and as a result of this they don't want to even tackle the theological and doctrinal meaning of a text, and the Church teaches that the Scriptures have a theological and doctrinal meaning. Boersma rightly points out that the best thing we can do is follow the Tradition of the Church when it comes to the hermeneutics and exegesis of Sacred Scripture, and that means that the first thing we should look for is Christ in the Scriptures.

Sacred Scripture often presents us with surprisingly clear doctrinal and theological exegesis right in the text. Those of us who are charged with preaching the Word of God should not be afraid to proclaim it when the Scriptures present us with plain meaning. Often, we become so concerned with "applying the Scriptures to daily life" when we preach that we forget to apply the Scriptures with clarity to explain what we believe. Failure to do this adequately leads to people in the pew who say "I've been going to Mass all my life and I've never heard anyone say that the Church believed that." I have lost count of the number of times that I have heard that statement or something like it from well-meaning people who were stunned to learn some aspect of Church teaching which is a bread-and-butter part of our faith.

If you don't believe this is a widespread problem, consider the most recent studies on the matter of whether or not Catholics believe in the Church's basic teaching on the Eucharist. Depending upon which of these surveys you believe, somewhere between 1/2 or as many as 2/3rds of Catholics surveyed do not believe in the Church's teaching on the Eucharist, that when the bread and wine are consecrated during the Holy Sacrifice of the Mass that they become the Body and Blood of Christ, really, truly, and substantially, retaining only the outward appearance (or accidents) of bread and wine. This is bedrock Catholic teaching, yet so many professed Catholics don't believe it or (as much, or more likely) can't explain it.
 

All Christians are called to spread the Gospel, but the People of God can't do that effectively if they can't explain the Gospel. The reason that many of them cannot effectively explain the Gospel is because many of those in charge of preaching the Gospel have not done so with effectiveness.

The statistics I cited above are such that all of us who are charged with preaching and teaching in any way must treat ourselves as though we are at least partially responsible for the problem.

A number of years ago, Father Bill Casey of the Fathers of Mercy hit on the real source of the difficulty we face in a talk that he gave to priests.

When Father Casey speaks so strongly against superficial preaching, he is hitting at the heart of the problem, I believe. I've heard many people, many of them very good people, actually make the argument that the homily is not the time for catechesis or teaching, or even worse, that the homily is not the time for controversial topics. The real problem with both of those suppositions should be painfully obvious.

First, while it is vitally important for there to be multiple opportunities presented at the parish level for continuing education in the Faith (and certainly in our parish we try to make those available, including FORMED, which I cannot recommend enough) not everyone is going to avail themselves of the opportunities made available. Yes, there are always going to be some who are spiritually lazy, but very often what happens is that even the very best Catholics get caught up in the business of daily life.

I can speak to this personally, as someone who is both a deacon and a husband and Father, it is only by God's grace (and a supportive wife and pastor, both gifts from the Lord) that I am able to fulfill both of these rolls. There are many days that I do not know how it is that I have managed to maintain a prayer life, but I manage to do so. I would write much more on this blog and in other outlets because I know that this ability is part of the gifts that I have been given, but I do not have the time to do as much as I would wish. This reality has given me new empathy for those who have very little time to themselves for time with God. For many of those people, that means they are going to have very little time for the frequent opportunities of parish life.

That makes the Sunday homily extremely important for a lot of people, because for a great many of them, that homily is going to be the only teaching they get all week, it should be preached well and with clarity, presenting the truth of Church teaching, hopefully in a way that the People of God can understand and take home with them.

The notion that we should not present controversial topics in a homily seems rather silly when we consider the reality that we are conformed to Christ both as believers and (for those of us who are ordained) in ordained Ministry, and Jesus hardly avoided controversy. The Gospel, when properly preached and understood, is going to be controversial, especially in today's culture. There are going to be some people who do not like it when the truth of the message is fully presented. Does this mean we should aim for controversy every time? No, but we should also not avoid dealing with difficult texts of Scripture and the difficult issues those texts often present.

As St. Paul said to Timothy (2 Timothy 4:1-4):

I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and his kingdom: preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own likings, and will turn away from listening to the truth and wander into myths.


The primary purpose for the Church in this world is the salvation of souls. It is critical, then, that the Gospel be preached with love and charity, but also with clarity, and without fear.