Category: homilies

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Growing in the Fear of the Lord – A Homily for the 33rd Sunday of the Year

The past few Sundays have featured the November theme of the Four Last Things: Death, Judgment, Heaven, and Hell. In today’s Gospel we are reminded that we will one day have to account for our use of the gifts and resources that God has given us.

But today’s readings do more than that; they also set forth a virtue that helps us to use God’s gifts well. That virtue is the fear of the Lord. It is a foundational disposition of the wise, but not the foolish. Scripture says, The fear of the Lord is the beginning of wisdom (Prov 9:10).

In today’s first reading contains this nugget: Charm is deceitful, beauty is fleeting, but the woman who fears the Lord is to be praised (Prov 31:30). Today’s Psalm says, Blessed are you who fear the Lord (Psalm 128:1).

“Fear” of the Lord can be understood in two ways: perfect fear and imperfect fear. Both are important. Imperfect fear (which most of us begin with and still need from time to time) is the fear of punishment and the loss of Heaven. Jesus often appeals to this sort of fear in His preaching; He vividly warns of the punishments that come to impenitent sinners, both here in this world and ultimately in Hell. While imperfect, this kind of fear is necessary—especially for the spiritually immature (and all of us have our areas of immaturity). It is somewhat like a young child who needs punishment and/or the threat thereof in order to learn discipline and the consequences of bad behavior. As the child matures, we can begin to appeal to his reason and his love for others in order to encourage good behavior. Good preaching and teaching should not wholly neglect the appeal to imperfect fear because congregations have people at many different stages. Jesus did not neglect this kind of appeal and neither should we.

However, just as we hope to be able to appeal to higher motives as our children mature, so as we grow in the spiritual life do we hope to move toward a more perfect “fear” of the Lord. This more mature fear is not a cringing, servile one. Rather, fearing the Lord is holding Him in awe, revering Him, having a deep love and appreciation for Him as the source of all that we are and all that we have. Because we love God and He is Abba to us, we fear offending Him by sin, or severing our relationship with Him by refusing His grace. Out of love, reverence, and a sense of awe, we fear giving any offense to Him, who is Holy, God, and deserving of all our love.

With this background, we can look to a deeper teaching in today’s Gospel. On one level, the teaching is clear: We will all have to account for our use of the talents and resources God has given us. On a deeper level, we are taught of the importance of attaining to a mature fear of the Lord as the essential way of bearing the fruit that will be sought. There is a danger in remaining only in imperfect fear (which has its place and time in our life) because we risk developing resentment and avoidance if we refuse to grow toward a more perfect fear.

Let’s look at it with this perspective in mind and discover the differences of each kind of fear.

A man going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one—to each according to his ability. Then he went away. Immediately the one who received five talents went and traded with them and made another five. Likewise, the one who received two made another two. But the man who received one went off and dug a hole in the ground and buried his master’s money.

Three men are given resources to use. Two succeed; one fails. Why? Ultimately it is the difference between holy fear, love, and confidence on the one hand, and unholy fear and resentment on the other.

Consider the plan of the first two men (the ones who succeed):

  1. Receive Riches – One gets five talents; the other, two—each according to his ability. While the “inequity” may offend modern sensibilities, note the explanation in the passage itself: the men had different abilities. Before getting outraged, consider this: what business owner would not give more resources to an outstanding employee than to a mediocre one? The fact is, God blesses some more abundantly than others due to their good use of gifts. Later in the Gospel, we receive this fundamental rule: We must prove faithful in a few things to be ruler over many (Matt 25:23).
  2. Risk Reinvestment – Something in these two men makes them feel free enough to risk reinvesting the money: It is likely their relationship with the master. They view him as a reasonable man, one who would applaud their industriousness. Though they are taking a risk, they believe that even if there were to be losses, they will not be dealt with unmercifully. They seem to experience the freedom and courage to step out and make use of the talents entrusted to them. Notice that the text says they “immediately” went out and traded. They are eager to work for their master and take the risks on his behalf in order to please him.
  3. Render a Report – Upon the master’s return the men seem somewhat joyful as they report, “Master, you gave me five (two) talents. See, I have made five (two) more.” There is an enthusiasm for the opportunity they were given and a joy for the harvest.
  4. Rise in the Ranks – The men’s presumptions of the master’s fairness and reasonability are affirmed in his response: “Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.” We see that the master is joyful and wants to share his joy with his servants. Further, he is willing to give them greater access to share in his blessings and joy based on their openness to trusting him and their showing themselves to be trustworthy.

The two successful servants see the owner of the riches as a man with whom they can deal. They have a healthy respect for him but not an immature fear. They receive the funds gladly and with gratitude go to work, motivated and enthusiastic about the opportunity they have been given.

Allow the posture of these two servants to be a portrait of a holy and more perfect fear of the Lord. With this sort of holy fear, we love God and are enthusiastic to work for Him, realizing that He shares His blessings and is both reasonable and generous. Confident of His mercy (though not presuming it), we go to work in His vineyard. Although there are risks and temptations in the vineyard, if we do fail or fall, we do not make light of our sin but rather repent of it and are confident of God’s mercy. A mature fear of the Lord does not box us in or paralyze us. It does remind of our boundaries and keeps us away from truly dangerous things that erode our talents, but because we love God we respect His boundaries joyfully, knowing that He protects us from “unsafe investments.” Within the designated boundaries, there is both room to maneuver and safety from the thickets of sin. Mature fear of the Lord is joyful and encouraging, not cringing or hiding from Him. Choose the fear of the Lord.

The servant who fails follows a different plan, one by which he

  1. is Fruitless – for he buries the treasure
  2. is Furious – for he says, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter, so out of fear I went off and buried your talent in the ground. He considers the owner a hard man. He also sees him as unjust because he has others do his planting, etc. The man sees his work as slavery, unlike the other servants who see it as an opportunity. Notice, too, this subtlety: The man refers to the talent he was given as “your talent.” In contrast, the other men say, “You gave me five (two) talents.” These men see themselves as stewards whereas the third man sees himself as a slave.
  3. is Fearful – for he says that he buried it out of fear. In this case, we see a cringing and servile fear, and immature and imperfect fear of the Lord. This is distinct from the more mature fear of the Lord, toward which we must move to bear fruit. Note that it is his image of the master that drives his fear.
  4. Forfeits – It is clear that he wants nothing to do with his master. In effect, the master says this to him: “Fine, if you don’t want to deal with me you don’t have to. I will take your talent and given it to the one with ten. If you do not wish to be in my presence or deal with me then consider yourself dismissed.”

The failed servant gives way to anger and resentment; he indulges his immature fears that the owner is out to get him, that the deck is stacked against him. He is not grateful for the opportunity he was given. Notice that these thoughts lead to his actions; but are his thoughts true and unassailable? It is clear that the other two men do not see the master in this way. We see through the reaction of the master to the behavior of the first two servants that he is in fact reasonable, decent, just, and joyful. The failed servant’s thoughts were not accurate. Rather than believing everything he thinks, the failed servant should test those thoughts against reality.

To fear the Lord more perfectly is to hold him awe, to rejoice in His power and wisdom, to accept His authority as saving and helpful. In this way we yield an abundant harvest with His gifts.

Now look, if imperfect fear is all you have, go with it! Sadly, many people today in this secular culture conduct their lives as though they will never have to account for it; they go on sinning, scoffing at the idea that they should have any fear of a judgment day. They are going to be surprised and unprepared for what they will face.

So, even if you have an imperfect fear of the Lord, rooted in punishment, don’t cast it away! To grow, though, seek a more perfect fear, rooted in love and awe of God’s majesty and goodness. If we remain in an imperfect fear that does not seek to grow in love, we risk falling into resentment and aversion and will not bear the fruits that the Lord seeks for us. This call for growth is what the Lord means here:

There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love (1 Jn 4:18).

The fear counseled against here is not the perfect and mature fear of the Lord referred to elsewhere in Scripture. Rather it is the immature fear, rooted merely in the fear of punishment. We are counseled to grow out of this imperfect fear through deepening love of God.

The deeper teaching here is this: grow in love; mature in your fear of the Lord and reap the abundant riches of a faithful servant and child of God.

 

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Keep Your Lamps Trimmed and Burning – A Homily for the 32nd Sunday of the Year

The Gospel this Sunday presents a number of practical principles of preparation. As always the Lord has a way of teaching us in a very memorable way. Let’s look at four principles taught in the Parable of the Wise and Foolish Virgins. In the end we will find that the Lord turns the tables on us.

I. Procure your Provisions – The text says, The kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones, when taking their lamps, brought no oil with them, but the wise brought flasks of oil with their lamps.

In looking at this text we see that humanity is divided into the wise the foolish. We generally live in times that like to deemphasize distinctions. While there are times when they truly do not matter, today’s Gospel does not depict one of those times. To be wise is to be richly rooted in God and in what He offers: His love, wisdom, grace, mercy, truth, vision, and priorities—His very life.

If one lacks these things is not merely a matter of unfortunate poverty or bad luck, for they are offered richly and freely to all by God.

Lacking these things shows one to be a fool. Many proceed through this life considering themselves very smart, and they may be smart in science, or finance, or business, or sports; but being smart is not the same as being wise. One can be very smart yet still a fool. One may climb the ladder of success, but if it is leaning up against the wrong wall it will lead only to ruin. The wise, whether smart or simple, know God and are recipients of His gifts. The foolish deny Him or His gifts, whether explicitly through conscious resistance or implicitly through lukewarmness and lip service.

In this parable, the wise virgins bring extra oil. They have procured their provisions.

What is this oil? The Fathers of the Church had many answers. Some said it was love, others wisdom or holy deeds. We need not limit it to any one thing, though. The oil is the love of God, the Wisdom of God. It is God Himself. It is all God’s treasures of Scripture, the Sacraments, prayer, the Church, and the liturgy; it is joy, mercy, forgiveness, peace, and the gift of holiness. The wise virgins have stocked up on God’s abundant gifts. They have richly availed themselves of God’s goodness and plentiful graces.

The foolish virgins are not wholly lacking in God’s gifts, for no human being made in the likeness of God is, but they have endowed themselves sufficiently to see the night of this life through. They are careless and lazy. Perhaps carrying extra oil is too much trouble, just as going to Mass, praying, and reading Scripture are too much trouble for “the foolish” today.

What about you? Are you wise or foolish? Put another way, are you procuring your provisions? Are you availing yourself of the oil of God’s good gifts or do you have other “more important” things to do?

The first principle of proper preparation is to procure your provisions.

II. Prepare Personally – The text says, The foolish ones said to the wise, “Give us some of your oil, for our lamps are going out.” But the wise ones replied, “No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.”

At first the answer of the wise virgins surprises us. Shouldn’t they share? Isn’t that what we would expect Jesus to say?

But there are some things you can’t lend and some things you can’t borrow. You can’t borrow someone else’s relationship with God. You can’t borrow holiness, or mercy, or love, or wisdom. You can’t borrow someone else’s prayer life. You have to have your own.

As a priest, I get lots of requests, sometimes for money, sometimes to use the Church for a funeral. I often inquire, “Was the deceased a parishioner here?” So often the answer is, “Well, no, but his grandmother was,” or “his second cousin used to be.” Now I’ll celebrate the funeral Mass, no matter, but the answer is “No, he wasn’t.” The fact that his Grandmother or his second cousin attended Mass here has nothing to do with it. None of that will profit him before God; none of that adds even a drop of oil to his lamp. You can’t borrow your grandmother’s holiness; you have to have your own.

Hence we must personally prepare to meet God. We must come to know Him and to love Him. We must be open to receiving the gifts He offers: prayer, Scripture, the liturgy, the sacraments, the moral life, a new mind and heart.

What about us? Do we have our own oil, or are we just talking about what a great person our grandmother was? An old gospel hymn says, “Yes, I know Jesus for myself.” Do we? Another old gospel hymn says, “My mother taught me how to pray. So if I die and my soul be lost, it’s nobody’s fault but mine.”

The second principle of proper preparation is to prepare personally.

III. Persevere in Preparations – The text says, At midnight, there was a cry, Behold the bridegroom! Come out to meet him! … and those who were ready went into the wedding feast with him. Then the door was locked.

This is an important reminder we must persevere in our walk until the end. The groom did not come until midnight and the foolish virgins could not hold out to the end.

I cannot tell you, how often people tell me things like this: “I used to be an altar boy.” “I used to go to your church.” “I went to St Cyprian’s School” “I’m old St Cyprian’s. Our family goes way back; my Grandfather helped build the place!” I think I’m supposed to be impressed, but instead I ask, “Where are you today?” Usually they aren’t anywhere at all. If so I often respond with something like this: “You’re telling me that you used to have your lamp trimmed and burning, but it sounds like you’ve run out of oil. Watch out, the Day is drawing nigh!”

The point is that only those who were ready with their lamps trimmed and burning when the groom arrived were allowed to entered the wedding with him. After that, the door was barred. We must be faithful unto the end. Jesus says, He who perseveres to the end will be saved (Matt 24:13). Scripture also says, Call no man blessed till he die. For it is by his end that a man is known (Sirach 11:28).

Persevere. It’s wonderful that you read the entire Bible when you were in high school, but where are you today? Where will you be at midnight?

The third principle of proper preparation is to persevere in your preparations.

IV. Procrastination is Perilous – The text says, While [the five foolish virgins] went off to buy [the oil], the bridegroom came … those who were ready went into the wedding feast with him. Then the door was locked. Afterwards the other virgins came and said, “Lord, Lord, open the door for us!” But he said in reply, “Amen, I say to you, I do not know you.” Therefore, stay awake, for you know neither the day nor the hour.

In the end, our wisdom goes with us or our foolishness catches us. The foolish virgins scrambled at the end to get what they needed, but it was too late. The door was barred.

One physical explanation for this detail may be found in the fact that houses of the ancient world were often rather small, but backed out onto a closed courtyard. Hence, when all the guests had arrived, the doors of these small houses were close and the furniture moved up against the walls and the door to make room as the celebration began. To move everything to open the door was problematic, and it was rude to ask for this.

It was just too late for them. Yes, procrastination is perilous.

Two things call for our special attention:

First, there are the words of the Lord, “I do not know you.” The Greek word here is οἶδα (oida) which bespeaks a kind of intellectual knowing. It may surprise us to hear the omniscient Lord say that He does not know them. Perhaps we can understand the word as meaning that He does not “recognize” them as guests; they are not on the guest list. Or, to use another metaphor, they are not among the sheep of His flock. Later in this same chapter of Matthew Jesus will speak of dividing the sheep from the goats. Hence there is a judgment issued here: I do not recognize you as one of my flock; the door cannot be opened; it is too late. But how did it get to be so late and what does it mean that the door is barred?

This leads us to the second point that demands our attention. It is said that the foolish virgins are knocking on the door, or at least calling out, asking for entrance.

But this precisely backward. It is not we who knock, but the Lord. It is He who bids us to open and we who must answer. Jesus says, Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me (Rev 3:20). It is the Lord who calls, It was I who chose you (Jn 15:16).

The way to heaven is not through some door “up there.” It is through the door down here, the door that we must open, the door of our heart. The Lord is knocking now. Procrastination is peril; it is foolishness. Now and every day, we must answer the knock. The choice is ours. Yes, the door to Heaven is opened from the inside of our heart. It is we who ultimately determine our destiny. At the judgment, the Lord merely ratifies our decision.

The Lord wants to know us, to recognize us as His own. That is why He knocks and knocks. Will you answer?

Be careful, the fourth principle of proper preparation realizing that procrastination is perilous. There comes a day when the door is forever closed. Remember, the door is your heart. Answer! Open!

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Teachings On Authority – A Homily for the 31st Sunday of the Year

The Gospel this Sunday is familiar to many Catholics (in a negative way) because many Protestants use the verse Call no one on earth your father, to assail the Catholic practice of calling priests “Father.” Never mind that the text also says that we should call no one on earth “teacher.” Never mind that the New Testament contains almost 200 uses of the word “father” to refer to earthly males. Apparently Matthew, Mark, Luke, and John along with Paul, Peter, and Stephen never got the memo banishing all use of the word in reference to anyone on earth.

However, to turn this into a Gospel about appropriate terminology is to miss its main point, which is to teach us about authority. This teaching is both beautiful and essential, especially in modern times when the notion of authority is so often misunderstood and maligned.

Before looking at Jesus’ teaching on authority it is good to be clear one point: While each of us is under authority, we also have authority. Whether it is as a parent, a supervisor at work, a community leader, a leader in the Church, or just because you’re older—you have authority.

Because we live in a culture that largely despises authority, we tend to think it is always the “other guy” who has authority and needs to be “put in his place.” Maybe it’s that pompous guy in the corner office, those nasty politicians, or the boorish and backward pastor. Look in the mirror! This Gospel isn’t just for “them,” it’s for you, too. As we explore this teaching on authority, remember that it applies to you and me just as much as to “them.”

Let’s look at the teaching in four stages.

The Tenure of Lawful Authority – Jesus says, The scribes and Pharisees have taken their seat on the chair of Moses. Therefore, do and observe all things whatsoever they tell you but do not follow their example.

Jesus teaches the disciples that for now they are to remain under the lawful authority of the Scribes and Pharisees. In the future, Jesus will fully send forth His Church and establish the authority of the Apostles themselves, but for now they are to follow lawful authority, just as Jesus will expect the Church to follow the lawful authority of the Apostles and their successors later on.

Nowhere in Scripture are Christians encouraged ridicule, resist, or overthrow lawful authority. The human tendency (especially evident in modern times) to be insubordinate to and disrespectful of lawful authority is neither encouraged nor supported in biblical teaching. Consider some of the following examples:

      • Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore, he who resists the authorities resists what God has appointed, and those who resist will incur judgment (Rom 13:1).
      • Submit yourselves for the Lord’s sake to every authority instituted among men. (1 Peter 2:13).
      • Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good (Titus 3:1).
      • I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth (1 Tim 2:1).
      • Honor all men. Love the brotherhood. Fear God. Honor the king (1 Peter 2:17).
      • Give to Caesar what is Caesar’s, and to God what is God’s (Matt 22:21).
    • The Lord Jesus, indeed Scripture in general, upholds the proper need and place for authority. The modern tendency to celebrate rebellion and disrespect toward authority is clearly not supported by Scripture.

This tendency is exhibited throughout Western culture. Children are disrespectful to their parents, younger people to their elders, subordinates in the workplace to their supervisors, Catholics toward the Church hierarchy, and so forth.

One may argue that some who are in charge are poor leaders. Perhaps, but consider the authorities of ancient times: the Scribes, the Pharisees, and Herod, just to name a few. Yet still this teaching went forth. Others may say that authorities need to be corrected. Yes, at times they do; in those cases, a Christian should use means that are both respectful and nonviolent.

Vigorous political discourse is surely a feature and a genius of our modern democratic republic. However, too much of the discourse today strays into the hateful, toward personal attack and ridicule. Such extremes are unfit for Christians, who are called to speak the truth with both clarity and charity.

So in setting forth a teaching on authority, the Lord Jesus first establishes that there is authority and that (other things being equal) lawful authority is to be respected and obeyed. Although there are times when the example of those in authority should not be imitated (more on that in the next section), their lawful and moral directives are to be followed.

In cases in which you are under authority, pray, strive to cooperate, and when necessary correct with reverence.

In cases in which you have authority, do not be ashamed of it. Use it well, for the common good and to provide necessary direction and unity for those under your authority.

The Tyranny of Arrogant Authority – Jesus does acknowledge the burdensome and insensitive qualities of the leadership of that time. He says, Do not follow their example. For they preach but do not practice. They tie up heavy burdens, hard to carry and lay them on people’s shoulders. But they will not lift a finger to move them.

This is a sober assessment by Jesus of the problems of leadership in His day. They will have to answer to God for their tenure. Jesus holds them up as a kind of warning to the future leaders of His Church, who will one day have to render an account for their leadership. Do not follow their example, Jesus warns.

True authority exists to serve, not to crush or merely to exhibit its power. It exists to unite people around a common purpose and to direct people and resources to a good and focused end. It exists to help others to accomplish their tasks in a unified and directed way. Hence, we may ask the following questions of the exercise of authority:

      1. Does the exercise of authority make wings to lift a person up or is it a deadweight to drag him down?
      2. Does it help a person or haunt him?
      3. Does it carry him does he have to carry it?
      4. Does it bring joy to life or depression?
      5. Does it unite people around common goals or merely unite them in unproductive anger against authority?
      6. How would those under your authority answer these questions?

The Trappings of Self-Centered Authority – Jesus describes how the Scribes and Pharisees loved titles, honors, and ostentation: All their works are performed to be seen. They widen their phylacteries and lengthen their tassels. They love places of honor at banquets, seats of honor in the synagogues, greetings in the marketplaces, and the salutation, “Rabbi.”

The Lord points out the following problems with self-centered authority:

        1. Their Actions Are Acted – Jesus often called them hypocrites, not as a slur but as a description. The word “hypocrite” comes from a Greek root meaning “actor.” An actor performs and plays his role only when there is an audience. He does so for money and applause. When the crowd is gone he stops acting because there would be no point; neither money nor applause would result. Some in authority forget the reason they have authority; they forget the goal to which it is directed. They care only about the praise that may increase their authority or build up their ego.
        2. They Parade their Piety – They want to be noticed as having authority. Rather than pointing to the end to which their authority is directed (in this case, God), they see the acknowledgement of their own authority as the proper end and desired goal.
        3. They Hunger for Honor – They seek the front seats. They want to be seen as having authority. They take the honor due those in authority personally, as directed to them, rather than directed to the office they hold.
        4. They Take after Titles – They crave the title itself for the honor they feel it brings them. A title is only good if the one bearing it does not disgrace it. Having a title is not so much an honor as a responsibility.

In the end, the poor example of the Scribes and Pharisees comes down to the fact that they used the “trappings” of authority for personal ends and glory, rather than for the ends to which they were intended: the glory of God, the serving of His people, and the common good and unity of all.

Leadership is not about trappings; it is about service and the glory of God.

The Truth of Christian Authority – The text says,  Do not be called teacher (Rabbi) You have but one teacher. Do not be called Father, you have but one Father in heaven..Do not be called master, have but one master the Christ. The greatest among you must be your servant. Whoever exalts himself will be humbled. Who ever humbles himself will be exalted.

Jesus emphasizes three fundamental things here, and I add a fourth.

      1. All authority is under the headship of God. In critiquing the use of terms like “teacher,” “master,” and “Rabbi,” Jesus is insisting that all teachers and “experts” must first be under the teaching and authority of God. All their teaching and “mastery” of any subject must be in conformity to, and submitted to the revealed truth of God. For someone to be worthy of the title “teacher,” “master,” or “Rabbi,” means that he is first submitted to what God teaches and reveals.
      2. All Fatherhood, all headship, is submitted to the Father and Lord of us all and reflects His Fatherhood. No one deserves the title “father” who does not first have God for his Father. In this sense, Jesus is not so much banning a word as He is insisting on a conformity to the one and perfect Father of us all. In this sense, St. Paul can say, You do not have many fathers, For I became your father in Christ Jesus our Lord (1 Cor 4:15). For you know how, like a father with his children, we exhorted you and charged each of you lead a life worthy of God (1 Thess 2:10). St. Paul takes up this title “Father” with them only in relation to how he guides them to what the Heavenly Father would want.
      3. Authority exists for service. Jesus says this of those in authority: The greatest among you must be your servant. In other words, those who have authority are to serve those under them, not “lord it over them.” Jesus says elsewhere,

You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. (Mk 10:42ff)

Hence, those who have authority have it not for their glory but as a sign of their servitude. The priest who has authority has it to serve his people in teaching, sanctifying, and governing (uniting) them. Parents have authority in order to serve their children by raising them to become the men and women God intends them to be. The police officer has authority to protect and give order to the populace. The teacher has authority in order that she may teach the students. Authority is not for its own sake; it is for the sake of others.

      1. Authority is exercised among equals. In this world authority is equated with power; it is often given to those who are richer, more connected, and so forth. Some in authority may assume that they have authority because they are somehow better than others. Among Christians, however, authority is always exercised among equals. The greatest title one can have is “Child of God.” Titles such as CEO, President, Grand Knight, and Monsignor are mere footnotes. The Pope has authority in the Church, but he is no more baptized than you or I. Please understand, he does have authority and we have an obligation to submit to it, but his greatest title is not that of “Pope” or “Supreme Pontiff”; His greatest title is “Child of God.” Authority does not make me greater than you, it makes me your servant. Before God, though, we are all equally His children. This final point is my own addition; feel free to critique it.

So there it is, a Gospel not about terminology (as in “father”), but about authority; how to understand it and live it as a Christian. Remember, it is not just about that other guy; it’s about you, too, because you have authority as well. One day we will answer to God about how we have used our authority, whether to build or destroy, enable or disable, inspire or unnecessarily infuriate. We will also render an account for how we have acted toward those in authority. Although this world may praise disrespect and disobedience, God is neither impressed nor pleased. Authority—how we use it and respect it—is critical to God.

Note that the word “author” appears in the word “authority.” No authority exists unless it is granted by God (cf Jn 19:11). To the Author, all in authority must one day answer.

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The Gospel, Standing on One Foot – A Homily for the 30th Sunday of the Year

There was an expression common among the rabbis of Jesus’ time, wherein one rabbi would ask another a question, and request that the answer be given while “standing on one foot.” This is a way of saying, be brief in your answer.

That idea may be behind the question that is raised in today’s Gospel by the scholar of law, who asks, “Teacher, which commandment in the law is the greatest?”

The text says that he asks this question of Jesus in order to “test” Him. In effect, he says to Jesus, “All right, let’s get right to the point. You’re talking about a lot of new things, but what is the greatest commandment?”

For this reflection, though, let’s just set aside the background hostilities and allow Jesus to recite the law, standing on one foot. In responding, Jesus recites the traditional Jewish Shema:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד. Šĕmaʿ Yisĕrāʾel Ădōnāy Ĕlōhênû Ădōnāy eḥād. Hear, O Israel, the Lord is our God, the Lord is One.

The fuller text recited by Jesus is from Deuteronomy:

Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts (Deut 6:4-6).

Jesus then adds, also in common Rabbinic tradition, And the second is like it, love your neighbor as yourself. The whole law and the prophets depend on these two commandments.

That’s it—the whole law, standing on one foot. The first table of the law (the first three commandments): love the Lord your God. The second table of the law (commandments 4-10): love your neighbor.

There is value in noting several aspects of this summary:

  • The Leadership of Love – Jesus says that the whole law and the prophets depend on the command to love God and your neighbor. Love comes first and is the foundation, the power of the law. Jesus says elsewhere, “If you love me, you will keep my commandments” (John 14:15). In other words, it is love that enables us to keep the law. When we want to do something, then the doing is both joyful and in some sense effortless. Love changes our desires so that we want what God wants and we keep His law not because we have to but because we want to.
  • The Layers of Love – The text says we should love God with our heart, our soul and our mind. These layers of our existence encompass the whole of the interior person. Thus:
    • Mind – Through love we come to a new mind, that is, a new way of thinking.
    • Heart – Through love we receive a new heart; our desires are reformed and conformed to God.
    • Soul – Through love we receive a new soul. We begin to live a whole new life because the soul is the life-giving principle of the body.
  • The Lavishness of Love – Note the use of little word all. We love the Lord with all our heart, all our mind, and all our soul. When we love, we are not minimalists; we are lavish. Our response to God is wholehearted, not perfunctory. Love does not ask, What is the least I can do? Love asks, What more can I do?

It is said that Rabbi Hillel (110 B.C. – 10 A.D.), being even briefer, said of the second table of the law, “Do not do unto others that which you would hate done unto yourself … all the rest is commentary.”

We like to make it more complicated, but it really isn’t. If elaboration is required, consider the Ten Commandments, understood and expressed in the light of love:

  • I love no other gods. If I really love God, should I need separate laws that tell me that I ought not to put other gods, whether things or people, ahead of Him? No! I want to be faithful and would never dream of being unfaithful by “sleeping with other gods” of any kind.
  • I love His name. I do not need rules that forbid me from using God’s name hatefully or in vain and empty ways. I love His name; hearing it lights up my heart with love.
  • I love to praise Him. If I love God, I do not need to be compelled by law or fear to come to Mass on Sunday and worship Him. I want to worship Him and praise His name.
  • I love my family, Church, and country. If this is so, then I do not need to be told to revere those who have lawful authority in those places. I love my family; I am willing to honor, revere, and pray for them. I also love my Church and willingly love her leaders and pray for them. I follow the teaching of the Church with joy, trusting that I am hearing the voice of the Lord, who teaches me through the Church. I love my country and pray for our leaders, that God may uphold and guide them. I willingly follow all just laws and work for unity based in truth and for the common good.
  • I love my neighbors. If so, why would I want to kill them, whether physically, emotionally, or spiritually? If I love others, I revere their life and act in ways that build them up, encouraging them and helping them to have a richer, more abundant life rooted in the truth. I would never act recklessly to endanger any of them because I love them.
  • I love human life. If I love my neighbors, why would I tempt them or exploit them sexually? If I love the human family, why would I endanger it by treating lightly the great sacredness of human sexuality by which God calls us into existence? Why would I want to look at pornography or laugh at crude jokes that demean something so sacred? If I love others, why would I want to gratify myself at their expense?
  • I love others by respecting what is rightfully theirs. If I love others, why would I wish to steal from them, to harm or endanger what belongs to them, or to deprive them of what is rightfully theirs? Why would I be unjust to others by refusing them just wages? Why would I be unjust to the poor by refusing to help them when it is within my ability to do so? If I have two coats one of them justly belongs to the poor. If I love others why would I steal or act unjustly? I want to help them and am glad when they are blessed. I respect what they rightfully have and share in their joy.
  • I speak the truth in love. Why would I lie to those whom I love? Why would I seek to harm their reputations or gossip about them? Why would I pass on hurtful things that I don’t even know to be true? Why would I fail to share with them the truth in love? Love rejoices in the truth; why would I lie or suppress the truth?
  • I rejoice in the good fortune of others. If I love others why would I seek to possess what they have or resent them for what they do have? I love them and am happy for them. Perhaps their blessings mean that I too will be blessed.
  • I reverence the families of others. Why would I ever seek to harm the marriage or family of another or resent the gift he has in his spouse and family? I am happy for his blessings. I am happy that my friend has a loving wife and well-behaved children. Out of love, I seek to encourage him to rejoice in his gifts!

So it all comes down to love. Love rejoices in God. Love wants whatever God wants. Love rejoices in others and wants what is best for them.

Love is the key, but many of us struggle to love. God can give us a new heart, one that starts loving Him, fully and freely; one that has a deep love—even affection—for everyone. God will do that for us if we want it.

I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws (Ez 36:26-27).

A thousand questions and doubts may come to mind when we are called to love. Even when we love, we cannot always say yes. Love sometimes must say no; love cannot approve of everything. Love must sometimes correct and reprove. In the end, people know whether you love them or not and they know whether you love God or not. If people know of your love for them and experience it, it is possible for them to receive even the difficult and challenging things you say. Yes, all these doubts and questions are answered by love.

Now I ought to stop, because if Jesus gives the “standing on one foot,” then the preacher must be brief as well. You and I like to complicate things and ask a lot of questions, but the answer is simple enough: love. Yes, all the rest is mere commentary.

This song reminds us that to love God is, first of all, to experience powerfully His love for us. One day it will finally dawn on us that the Lord died for us.

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God and God Alone – A Homily for the 29th Sunday of the Year

The Gospel for Sunday contains lots of interesting juxtapositions: hatred for Jesus but grudging respect, real questions vs. rhetorical ones, politics and faith, duties to Caesar and duties to God. The word “juxtaposition” comes from the Latin juxta, meaning “near” and positio, meaning “place” or “position”. Juxtaposition is the placing of two things near to each other, usually in order to see how they are similar yet different. Most often the differences are emphasized more than the similarities.

Let’s look at the juxtapositions in today’s Gospel, concentrating most of our attention on our duties to God as compared to our duties to “Caesar.”

I. The Plotting of the Peculiar Partners – The Gospel begins by describing an extremely unlikely set of “bedfellows.” The text says, The Pharisees went off and plotted how they might entrap Jesus in speech. They sent their disciples to him, with the Herodians. A very unlikely set of allies indeed. The Pharisees hated the Herodians. It was a combination of political and racial hatred, just about as poisonous as you could get in the ancient world, yet they both agreed that this Jesus fellow had to go.

Here is an important teaching: if you’re going to be a true Christian, the world will hate you. Too many Christians think that some segment of the world will agree to live in peace with us and so we strive to forge allegiances with it. In the modern American milieu, some think that the Republicans or the Democrats are natural allies, but we really don’t fit well into either party nor any worldly “club.”

Catholicism is an “equal-opportunity offender” in its unabridged form. Issue by issue We may appeal to one political party or another on a particular issue, but on the whole we’re a nuisance: we’re pro-life, traditional family values, immigrants’ rights, and affordable housing. We both please and annoy, which is another way of saying we don’t fit neatly into the world’s categories; everyone has some reason to hate us.

Welcome to Jesus’ world, in which groups who seemed to agree on nothing were aligned when it came to hating Jesus.

II. The Praise that is actually a Perilous Provocation – In their opening remarks to Jesus, His enemies give Him grudging respect. They do so not to praise Him, however, but rather to provoke Him. They say, Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. Tell us, then, what is your opinion … Is it lawful to pay the census tax to Caesar or not?

The praise is largely a pretext that is used to provoke. In effect, they think they can they can force a definition on Jesus: “You’re ‘the Man.’ You’re the prophet. You’re the only one around here who tells the truth no matter what.” Now none of these things are false and they bespeak a grudging respect for Jesus.

However, they are only using this to draw Jesus into a worldly debate that is well “below his pay grade.” They want Jesus to take sides in a silly human debate over politics and worldly power. They want him to get arrested and killed over something that is not worth dying for.

Prophets die for the truth revealed by God not for who the “big cheese” should be in human affairs. They want Jesus to opine as if He were some sort of talking head on TV rather than the prophet and Lord that He is. A question of this sort is not worthy of Jesus’ attention. Ask this of the local senator or mayor but leave God out of human political distinctions and camps; do not expect Him to take sides. He is beyond our distinctions and will not be confined by party lines, national boundaries, or political philosophies.

We may well contend that certain systems of government better reflect the Kingdom than others, but in the end, God cannot be reduced to being a Republican, a Democrat, or for that matter an American. He is God and He transcends our endless debates and camps. He is not a talking head; He is God.

Generally speaking, rhetorical questions are statements or arguments posed in the form of a question. If I say to you, “Are you crazy?” I’m not really looking for an answer; I’m making statement that I think you are crazy. This is what takes place in today’s Gospel. The questioners already have their own opinions and aren’t change their minds no matter how Jesus answers. They don’t really want an answer; they want something to use against Him.

If Jesus says, “Yes, pay the taxes,” it will make Him unpopular with the crowds. If He says “No, don’t pay the taxes,” He will be arrested and likely executed.

In the end, Jesus calls them what they are: hypocrites, a Greek word meaning “actor.” And that is what they are. This whole thing is an act. This is not about discovering the truth; it is about setting a trap.

But Jesus will have none of it. He will not be reduced to human distinctions and categories. The truth He proclaims transcends the passing political order and any human power struggles. He will not be drawn into choosing sides. Rather, He will apply the rule of truth evenly to all.

Jesus is reality in the face of rhetoric, perfection in the face of politics, divinity in the face of division.

III. The Protesting of their Pretext and Pretense – Knowing their malice, Jesus said, “Why are you testing me, you hypocrites?” Not everyone who engages us is truly looking for an answer or for the truth. We cannot always know things, but Jesus surely could. Often, when engaged in a discussion about the truth of the Gospel, one discovers that authentic dialogue is not actually taking place. In that case it is permissible to merely proclaim the truth firmly, clearly, and with due charity, and then end the conversation. Jesus called them on their pretense and authoritatively announced the principle with the goal of ending the conversation and sending them away to think.

IV. The Pointed Proclamation of the Principle – Jesus says, simply, and in a way that transcends worldly “all-or-nothing” scenarios, Then repay to Caesar what belongs to Caesar and to God what belongs to God.

Such an answer elicits in us a desire for elaboration, but in our demands for more detail, we too often seek to conceal the fact that we really know the answer. We also betray the need of the flesh to specify everything so as to control and limit its impact.

If we really need a list, we might include some of the following things we ought to do in order “repay” to Caesar:

1. Obey all just laws.
2. Pay legally assessed taxes.
3. Pray for our country and its leaders.
4. Participate in the common defense based on our abilities and state in life.
5. Take an active and informed role in the political process.
6. Engage in movements for necessary reform.
7. Contribute to the common good through work (domestic or market-based) and through the sharing of our abilities and talents with others.
8. Maintain strong family ties and raise disciplined children who are well-prepared to contribute to the common good and to the good order of society.
9. Encourage patriotic love of our country.
10. Strive for unity and love rooted in Truth.

Here are some things we might include in a list of what we owe to God:

1. Adoration, love, and gratitude
2. Obedience to His Word and His Law
3. Worship
4. Repentance
5. Support of His Church by attendance at sacred worship, financial support, and sharing of our gifts and talents
6. Proclamation of his Word both verbally and by witness
7. Devoted reception of the sacraments
8. Raising our children in His truth and in reverence of Him
9. Evangelization (making disciples)
10. Preparing for death and judgment through a holy and reverent sojourn in this world.

A glance at these lists reveals that there is some overlap. One would expect this with God because He defies our human categories and distinctions. In the overlap, we see a setting forth of the great commandment of Love: that we should love the Lord our God with all our soul, strength, and mind, and our neighbor as our self (e.g., Matt 22:37). For while God is not Caesar and Caesar is not God, love unites both categories.

To love our country is to love our neighbor. To work for, support, and be involved in the common good is to love our neighbor. And to love our neighbor, whom we see, is to begin to love God, whom we do not see. Further, to seek to reform our land, secure justice, and ensure unity rooted in truth is to help usher in the Kingdom of God. To be rooted in God’s law, walk in His truth, and raise our children as strong and disciplined disciples of the Lord is to bless this country. To obey God and to walk in sobriety, love, and self-discipline is not only to render to God but also to be a good citizen.

However, it must be clear that God is and must be our supreme love. Jesus is not setting forth an equivalence here. This world is often at odds with God and thus we who would be His disciples must accept the fact that we will often be seen by this world as though we are aliens from another planet. Neither Jesus nor we should expect to fit precisely into any worldly category or club. We will be an equal-opportunity irritant to any large group. If we are going to be faithful Catholics then we must expect to be outsiders, outliers, and outcasts.

Rendering to God comes first. Too many people today, however, are more passionate about their politics than their faith. They tuck their faith underneath their politics and worldview. They are more inclined to agree with their party than with the Church or even the Scriptures. If you point that out, though, they’re likely to accuse you of violating the separation of Church and State (a phrase that does not appear in the Constitution, by the way) or tell you that unless something is infallibly defined (as they determine it) they are free to ignore the teaching of the bishops, the Pope, and/or the Catechism.

Here is the question we must ask ourselves: Do we really put God first? Is His Word really the foundation of our thoughts and views or are we just playing games? Loving this world and working for the common good are not at odds with our love for God, but submitting to worldly categories and human divisions and permitting them to drive our views is most often opposed to God, who will not simply be conformed to human political movements.

God has set forth the Catholic Church to speak for Him but He has not anointed any political movement or worldly organization to do so. No Catholic should surrender to artificial and passing distinctions or to organizations. No Catholic should permit worldly allegiances to trump what Scripture and the Church clearly proclaim. Sadly, today many seem far more willing to render to some version of “Caesar” than to render obedience and allegiance to God and to the Church, which speaks for Him. The Church is an object of faith; a political party is not. Render to God what is God’s.

This song in the video below says that God and God alone is fit to take the universe’s throne.

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Party or Perish A Homily for the 28th Sunday of the Year

The past three Sundays have featured shocking parables about our readiness, fruitfulness, and decision as to whether to accept and enter the Kingdom of God. The Lord has used the image of a vineyard extensively: a vineyard into which workers are dispatched at different times of the day but who have different attitudes about what is due to them at the end of the day; a vineyard into which two sons are sent, one of whom goes and one who does not; a vineyard in which are wicked tenants who refuse to render rightful fruits to the landowner and who abuse and even kill those sent to call for the harvest, including the landowner’s son.

The parables point to the great and dramatic decision to which we are all summoned: Will we accept the Kingdom of God, entering into to and accepting its terms or not? It is a decision on which your destiny depends. Jesus is not playing around; he lays out the drama in stark and shocking ways. He is not the harmless hippie or mild-mannered Messiah that many today have recast Him to be. He is the Great Prophet, the Very Son of God, the Lord who authoritative stands before us and tells us to decide.

This Sunday’s Gospel is perhaps the most shocking and dramatic of all. In it, the Lord Jesus issues another urgent summons to the Kingdom. As with past Sundays, there is the warning of hellish destruction for the refusal of the Kingdom. This view must be balanced, however, by the vision of a seeking Lord who wants to fill His banquet and will not stop urging us until the end. You might say the theme of this Gospel is “Party or Perish!”

Let’s look at today’s Gospel in five stages.

I. RICH REPAST – The text says, The kingdom of heaven may be likened to a king who gave a wedding feast for his son. He dispatched his servants to summon the invited guests to the feast …

Of course the King is God the Father and the wedding feast is that of His Son, our Lord Jesus Christ. On one level, the wedding feast is the invitation to faith in general. More biblically, the wedding feast is that of the Lamb, which is described in the Book of Revelation (19:7-9). Hence it is also the Liturgy of Heaven in which we share through the Mass.

What a wonderful image of the Kingdom: a wedding feast! Most Jewish people of that time looked forward to weddings all year long. They were usually scheduled between planting and harvest, when things were slower. Weddings often lasted for days and were among the most enjoyable things imaginable. There was feasting, family, and great joy in what God was doing. Now consider the unimaginable joy and honor of being invited to a wedding hosted by a king!

Yes, these were powerful images for the ancient Jews of the Kingdom: A wedding feast, and for a king’s son at that! The joy, the celebration, the feasting, the magnificence, the splendor, the beautiful bride, the handsome groom, the love, the unity; yes, the Kingdom of Heaven may be likened to a king who gave a wedding feast for his son.

Who would not want to come? We may well ask, if this is Heaven, who would not want to go?

II. RUDE REJECTION – The text says, … but they refused to come. A second time he sent other servants, saying, “Tell those invited: ‘Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.’” Some ignored the invitation and went away, one to his farm, another to his business. The rest laid hold of his servants, mistreated them, and killed them.

Here is a real twist to the story, an unexpected development. Why the rejection of the king’s offer? In our time, why the rejection of what God offers? Are these people crazy? In effect, Jesus explains their rejection in a two-fold way: worldliness and wickedness.

One group of those rejecting the invitation to the Kingdom of Heaven do so for worldly reasons. Jesus describes them as going one to his farm, another to his business. In other words, the things of the world, though not evil in themselves, preoccupy them. They are too busy to accept the invitation; their priorities and passions are elsewhere.

They think, weddings are nice but money is nicer; God and religion have their place, but they don’t pay the bills.

The goal of the worldly, is this world and what it offers, not God or the things awaiting them in Heaven. Things like prayer, holiness, Scripture, and sacraments don’t provide obvious material blessings to the worldly minded so they are low on the priority list. St. Paul speaks of people whose god is their belly and who have their mind set on worldly things (cf Phil 3:19).

So off they go, one to his farm, another to his business; one to watch football, another to detail his car; one to sleep in, another to go golfing; one to make money, another to the mall to spend it.

A second group of those rejecting the Kingdom do so out of some degree of wickedness. Jesus speaks of how they abuse and even kill those who invite them. Why this anger? For many, the kingdom of God is rejected because it is not convenient to their moral life. Many of them rightly understand that in order to enter the wedding feast of the Kingdom, they will need to be “properly dressed.” Of course “proper dress” here refers not to clothes but to holiness and righteousness, to living the moral vision of the Kingdom.

The invitation to the wedding feast of the Kingdom incites anger because it casts a judgment on some of their behaviors and tweaks their conscience. A great deal of the hostility directed toward God, Scripture, the Church, and her servants who speak God’s truth, is explained by the fact that, deep down, they know that what is proclaimed is true.

If their minds have become darkened or their hearts hardened by sin, they simply hate being told what to do or any suggestion that what they are doing is wrong. Being told to live chastely, or to forgive, or to be more generous to the poor, or to welcome all new life (even if there are deformities or disabilities), or that there are priorities higher than money, sex, career, and worldly access; all of this is obnoxious. Yes, the world often treats God and those who speak of Him with contempt. Some are even martyred in certain places and times.

Of course many who reject the Kingdom do so for multiple reasons, but Jesus focuses on these two broad categories, under which a lot of those reasons fall.

III. RESULTING RUIN – The text says, The king was enraged and sent his troops, destroyed those murderers, and burned their city.

As with last week’s Gospel, there is a shocking detail to the story that is somewhat mysterious. How can such a violent punishment be squared with a vision of God who loves us?

It is not an easy thing to answer, but to respond by pretending that this is not taught or that this will never happen, is to reject the loving urgency with which Jesus speaks. He is not simply using scare tactics or hyperbole; He is teaching us what is true for our salvation.

Historically, this destruction happened to ancient Israel in 70 A.D., forty years after Jesus’ resurrection. After forty years the no of the invited guests (in this case, the Ancient Jews) became definitive and led to their ruin and the end of the temple.

It is the same for us. The Lord invites us all to accept His Kingdom as long as we live. If we are slow to respond, He repeats his offer again and again. In the end, though, if we don’t want to have the Kingdom of God, we don’t have to have it. Upon our death, our choice is fixed. If our answer is no, our ruin is certain, for outside the Kingdom there is nothing but ruins. We will either accept the invitation to live in the Kingdom of God and by its values or we will reject it and make “other arrangements.” Those other arrangements are ruinous.

Be sure of this: God wants to save everyone (cf Ez 18:23, 32, 33:1; 1 Tim 2:4). If Hell exists, it is only because of God’s reverence for our freedom to choose. Mind you, there are not just a few who reject the Kingdom. They live showing that they do not want a thing to do with many of the values of the Kingdom of Heaven: chastity, forgiveness, love of enemies, generosity to the poor, and detachment from the world. God will not force them to accept these things or to be surrounded by those who live them perfectly in Heaven. They are free to make other arrangements and to build their eternal home elsewhere. Compared to Heaven, everything else is a smoldering ruin.

IV. RELENTLESS RESOLVE – The text says, Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.’

When some reject the invitation, God merely widens the invitation. He wants His Son’s wedding feast to be full, so He keeps on inviting and widening the invitation. Here is an extravagant God who does not give up. When rejected, He just keeps calling.

V. REMAINING REQUIREMENT – The text says, The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. But when the king came in to meet the guests, he saw a man there not dressed in a wedding garment. The king said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence. Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’ Many are invited, but few are chosen.

Here, then, is a warning, even for those of us who do accept the invitation and enter the Kingdom: We must wear the proper wedding garment.

As we have already remarked, the garment referred to is not one of cloth but of righteousness. This righteousness in which we are to be clothed can come only from God. God supplies the garment. The book of Revelation says that the saints were each given a white robe to wear (Rev 6:10). The text also speaks of the Church in a corporate sense as being clothed in righteousness: Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to be clothed with fine linen, bright and pure”—for the fine linen is the righteous deeds of the saints (Rev 19:7-8). Hence righteousness is imaged by clothing, and that clothing is given by God. At our baptism the priest makes mention of our white garment as an outward sign of our dignity, which we are to bring unstained to the judgment seat of Christ. At our funeral, too, the white pall placed upon the casket recalls the white robe of righteousness given to us by God.

Scripture speaks elsewhere of our righteousness as a kind of clothing that we “put on”:

  • Let us then cast off the works of darkness and put on the armor of light (Rom 13:12).
  • But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires (Rom 13:14).
  • And be renewed in the spirit of your minds, and put on the new nature, created after the likeness of God in true righteousness and holiness (Eph 4:23).
  • Put on the whole armor of God, that you may be able to stand against the wiles of the devil. (Eph 6:11).
  • Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness (Eph 6:14).
  • You have put on the new nature, which is being renewed in knowledge after the image of its creator (Col 3:10).
  • Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. (Col 3:12).
  • But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. (1 Thess 5:8).

Hence, when the king comes upon a man “not properly dressed,” he confronts him. The man has no response and so is cast out. Recall two things. First, this is not about a dress code, but a holiness code. The clothes symbolize righteousness. Second, the garment is provided. We have no righteousness of our own, only what God gives us. Hence, the refusal to wear the proper clothes is not about poverty or ignorance of the rules; it is an outright refusal to accept the values of the Kingdom and to “wear” them as a gift from God.

Scripture says of Heaven, Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful (Rev 21:27). Scripture also warns us, without holiness no one will see the Lord (Heb 12:14b). An old spiritual says, “None can walk up there, but the pure in heart.” Consider that Heaven would not be Heaven if sin and unrighteousness were allowed to exist there.

Only God can make us pure enough to enter Heaven, but He offers this gift of purity to everyone. Yet not everyone chooses to accept the garment of righteousness He offers. Not all will agree to undergo the purification necessary to enter Heaven.

The Lord concludes by saying that many are called, but few are chosen. Indeed, the Lord calls many (likely, all), but far fewer are chosen, for they themselves do not choose the Kingdom and the garment of righteousness. God ratifies their own choice.

Understand the urgency with which Jesus speaks and teaches. Our choices have consequences and, at some point, our choices become fixed. At that point, God will ratify what we have chosen. Notions of judgment, fixed choices, and Hell may be obnoxious to some; surely these teachings are sobering and even frightening to all. We may have legitimate questions as to how to reconcile the existence of Hell with God’s mercy, however judgment and the reality of Hell are all still taught—and they are taught by the Lord Jesus who loves us. No one loves you more than Jesus Christ, yet no one spoke of Hell more than He did.

The Lord is solemnly urging us to be sober and serious about our spiritual destiny and that of those whom we love. Hear the Lord’s urgency in this vivid parable, told in shocking detail. Realize that it is told in love and heed its message.

In the Gospel of Luke, the Lord told the parable of the Prodigal Son. In it, the sinful son returned to his father, who, joyful and moved, threw a great feast. The older son sulked, refusing to enter. Incredibly, his father came out and pleaded with him to come in. “We must rejoice,” he said. Oddly, the parable ends there. We never learn if the sulking son entered. The story does not end because we must finish it. Each of us is the son. What is our answer? Will we accept all the Kingdom values and enter, or will we remain outside? And what are we doing to ensure that our loved ones give the proper answer? The Father is pleading with us to enter the feast. What is our answer?

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God Can Use Anything, but He Shouldn’t Have to – A Homily for the 26th Sunday of the Year


In understanding Sunday’s Gospel, we cannot overlook the audience Jesus was addressing. The text begins, Jesus said to the chief priests and elders of the people …. In other words, He was addressing the religious leaders and religiously observant of His day. He calls at least three things to their attention, three common sins of the pious, if you will: lost connections, leaping to conclusions and lip service.

Let’s look at each of these in turn, remembering that although they are not exclusive to the religiously observant, they are considered in that context. Let’s also learn how they are particularly problematic when it comes to our mandate to hand on the faith through evangelization.

I. Lost Connections

The text says, A man had two sons. It goes on to describe these two sons as very different yet also quite similar. The man, of course, is God; we are the sons. Although we are all very different, we all have the same Father and we all have sin. A man had two sons is another way of saying that the sons had the same father. Yes, we all have a connection we cannot deny, whatever our differences.

Why emphasize this? Because it is too easy for us to try to sever the link we have with one another, to effect a kind of divorce from people we fear or do not like. For example, on the way to Mass we may drive past tough parts of town and see drug dealers, prostitutes, groups of young men loitering near liquor stores, and other outwardly troubled or rebellious people. It is easy to be cynical and say, “Some people’s children!” or “Look at that; how awful.” Or we may simply ignore them. Yet in doing this we fail to recall that these are my brothers and sisters. So easily we can dismiss them, write them off, separate ourselves from them. But God may have a question for us: “Where is your brother?” (Gen 4:9)

Yes, there are many people whom we try to disown. Perhaps they are of a different political party, economic class, or race. Perhaps we just don’t like them. We divide, but God unites. A man had two sons. Yes, they were different, but he was father to them both; he loved them both. He spoke to them and called them his sons.

In terms of evangelization, remember that Jesus sent us to all the nations. No longer were Israel and the Gentiles to be separated, the one considered chosen people and the other not. Hence the Church is catholic, universal, seeking to unite all. A man had two sons, but the two sons had one father. In seeking to evangelize, has it ever occurred to you that the least likely member of your family could be the one whom God most wants you to reach? Be careful of lost connections, for souls can be lost.

II. Leaping to Conclusions

A second “sin of the pious” is leaping to the conclusion that someone is irredeemably lost, writing someone. Many of the Scribes and Pharisees, the religiously observant of their day, had done just this with a large segment of the population. Rather than to going out and working among them to preach the Word and to teach the observance of the Law, many of them simply labeled the crowds “sinners” and dismissed them as lost. In fact, they were shocked that Jesus “welcomed sinners and ate with them” (e.g., Lk 15:2). In effect, Jesus says to them, “Not so fast. Don’t leap to conclusions or write anyone off. Sick people need a doctor. I have come to be their divine physician and to heal many of them.”

Thus Jesus, in today’s parable, speaks of a sinner who repents: [The Father] came to the first and said, “Son, go out and work in the vineyard today.” He said in reply, “I will not,” but afterwards changed his mind and went.

The point is that we just don’t know about people. We should be very careful not to write people off, even those who appear to be locked in very serious and sinful patterns or who seem to be hostile to God. The example of St. Paul should certainly give us hope, as should that of St. Augustine. St. Augustine wrote well on the fact that we just don’t know how things will turn out with people.

For what man can judge rightly concerning another? Our whole daily life is filled with rash judgments. He of whom we had despaired is converted suddenly and becomes very good. He from whom we had expected a great deal fails and becomes very bad. Neither our fear nor our hope is certain. What any man is today, that man scarcely know. Still in some way he does know. What he will be tomorrow however, he does not know (Sermo 46, 25).

Scripture also says, The oppressed often rise to a throne, and some that none would consider, wear a crown. The exalted often fall into utter disgrace; … Call no man happy before his death, for by how he ends, a man is known (Sirach 11:5-6, 28).

I man I knew (now deceased) once told me his story: He was raised in the Church, got all his Sacraments, went to Church regularly, and was a God-fearing man. In his early forties, though, he descended into alcoholism, began to be unfaithful to his wife, stopped going to Church, and was dismissive of God. Were you or I to have seen him at that time, we might easily have concluded that he was too far gone. When he was in his early sixties, he knows not how (except that someone must have been praying for him) but he pulled out of his rebellion and reentered the vineyard. He sought help for his drinking problem and reconciled with his wife and children. Daily mass, weekly confession, daily rosary, and Stations of the Cross—yes, when he returned, he really returned. He said to me that he had done a lot of sinning and so now it was time to do a lot of praying, to make up for lost time, as he put it. He died a penitent in the bosom of the Church.

You just never know. Don’t write anyone off. Nothing stabs evangelization in the heart more than the presumption that someone is an unlikely candidate for conversion. Keep praying and keep working. Jesus tells us the story of a son who told his father to “buzz off,” but later repented and went into the vineyard. Pray, hope, and work. You just never know. Don’t give up.

Don’t think that anyone is a permanent member of the vineyard, either. Pray, hope, and work even for those who seem well within in the vineyard, even for your own salvation. We all know of former parishioners, even leaders, who later drifted from the faith. St. Paul spoke of how he had a kind of sober vigilance about his own salvation: But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified (1 Cor 9:27).

III. Lip Service

The text says, The man came to the other son and gave the same order. He said in reply, “Yes, sir,” but did not go.

Consider the second son. He is respectful to his father. When told to go into the vineyard he tells his father that he will do so. He would not dream of cursing his father or addressing him in a strident way. You might say that he was outwardly respectful and religiously observant—a decent sort of fellow.

In the end, though, he doesn’t get around to going to the vineyard. For whatever reason, his obedience to his father was only cursory. His lack of follow-through demonstrates a great danger to the religiously observant: giving God “lip service.” Yes, we will praise the Lord, sing a hymn, shout Hallelujah, and say Amen on Sunday, but come Monday will we obey and go to the vineyard of obedience? Will we forgive those who have wronged us? Will we show generosity to the poor? Will we be chaste and compassionate? Will we love our spouse and children? Will we speak the truth in love, evangelize, and act as God’s prophets?

The greatest sadness of all is that it is our very religious observance (a good and commanded thing to be sure) that often blinds us to our wider disobedience. It is easy (and too common) for the religiously observant person to reduce the faith to rituals and, once the rituals are observed, to check off the “God box.” In effect saying or thinking, “OK, I’ve gone to Mass, paid my tithes, said a few Amens and praised the Lord by singing. Now I’m done.”

“Lip-service Christians” are terrible witnesses and a real blow to evangelization because they are so easy to spot. How on earth can we ever hope to win souls for Christ if people can see that we are just going through the motions, but living lives that are unreformed, and untransformed? Our greatest witness must be a life that is being changed by Jesus Christ, a life that manifests the biblical principles of love, justice, charity, forgiveness, mercy, generosity, and a biblical understanding of sexuality; a life that shows we have a renewed mind and heart.

Now none of us do this perfectly, but pray that God’s transformative power is at work in us and that people can see it in us. There is little that is more destructive to evangelization than phony, lip-service Christians, who give the outward appearance of obedience and religiosity but with no substance behind it. Nothing is more helpful to evangelization than Christians who show lives that are being transformed and made more joyful, serene, and holy.

All of this leads to the title of today’s post: “God can use anything, but He shouldn’t have to.” In other words, although none of us are perfect disciples and God can work through us no matter what—He shouldn’t have to do that.

So in today’s Gospel Jesus points out three powerful obstacles to His grace flowing through us to others: lost connections, leaping to conclusions, and lip service. All of these things lessen our effectiveness as disciples, prophets, and evangelizers sent out to make disciples of all the nations.

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Don’t Ask for Fairness, Ask for Mercy! – A Homily for the 25th Sunday of the Year

What Jesus teaches in this Sunday’s Gospel is one of those parables that rock our world and challenge our worldly way of thinking. Frankly, that is one of its purposes. We are tempted to side with the laborers who worked the longest, thinking that their being paid the same amount as those who worked only for an hour is unfair.

Think very carefully before asking God to be “fair.” What we really should ask of God is that He be merciful, for if He were fair, we’d all be in Hell right now. We have no innate capacity to stand before God in pure justice; we simply cannot measure up. It is only grace and mercy that will win the day for us. So be very careful about challenging God’s fairness. In fact, when we see Him being merciful to someone else, we ought to rejoice, for it means that we might stand a chance.

There are other aspects of this Gospel that are important to learn from, in particular, the various dispositions of discipleship. As the parable unfolds, we can see five teachings. Let’s consider each in turn.

I.  The AVAILABILITY of Discipleship – The text says, A landowner went at dawn to hire laborers to work in his field … He went later and found others standing idle … “Why do you stand here all day idle?”

What are described here are “day workers” or “day laborers.” These were men who stood in public places hoping to be hired for the day. It was and still is a tough life. If you worked, you ate; if you didn’t, you might have little or nothing to eat. They were hired on a day-to-day basis, only when needed. This is a particularly burdensome form of poverty for its uncertainty and instability. Men like these were and are the poorest of the poor.

Notice, however, that their poverty, their hunger, makes them available. Each morning they show up and are ready, available to be hired. Their poverty also motivates them to seek out the landowner and indicate that they are ready and willing to work. The well-fed and the otherwise employed do not show up; they are not available. There’s something about poverty that makes these men available. Because their cup is empty, it is able to be filled.

We are these men. We are the poor who depend upon God for everything. Sometimes we don’t want to admit it, but we are. Every now and then it is made plain to us how poor, vulnerable, and needy we really are; this tends to make us seek God. In our emptiness, poverty, and powerlessness, suddenly there is room for God. Suddenly our glass, too often filled with the world, is empty enough for God to find room. In our pain we stand ready for God to usher us into the vineyard of His Kingdom. An old gospel song says, “Lord, I’m available to you; my storage is empty and I’m available to you.” It is our troubles that make us get up and go out with the poor to seek the Lord and be available to Him. When things are going too well, heaven knows where we are to be found! Another gospel song says, “Lord don’t move my mountain but give me the strength to climb it. Don’t take away my stumbling blocks but lead me all around, ’cause Lord when my life gets a little too easy, you know I tend to stray from thee.

Yes, we might wish for a trouble-free life, but then where would we be? Would we seek the Lord? Would we make ourselves available to God? Would we ever call on Him?

II.  The AUTHORITY of Discipleship – The text says, The LandOWNER said, “Go into my vineyard” … HE sent them into HIS vineyard.

Notice that it is the landowner who calls the shots. Too many who call themselves the Lord’s disciples rush into His vineyard with great ideas and grand projects that they have never really asked God about. This passage teaches us that entrance into the vineyard requires the owner’s permission. If we expect to see fruits (payment for the work) at the end of the day, we have to be on the list of “approved workers.”

Fruitful discipleship is based on a call from the Lord. Scripture says, Unless the Lord builds the House, they that labor to build it labor in vain (Ps 127:1). Too many people run off and get married, take new jobs, accept promotions, start projects, and so forth without ever asking God.

True discipleship requires the Lord’s to call us first: “Go into my vineyard.” Got a bright idea? Ask God first. Discern His call with the Church and a good spiritual director, guide, or pastor.

III.  The ALLOTMENT of Discipleship – The text says, The vineyard owner came at dawn, 9:00 AM, Noon, 3:00 PM, and 5:00 PM.

We may wonder why God calls some early and others late; it’s none of our business. He does call at different times. Even those whom He calls early are not always asked to do everything right now. There is a timing to discipleship.

Moses thought he was ready at age 40, and in his haste murdered a man. God said, “Not now!” and made him wait until he was 80.

Sometimes we’ve got something we want to do but the Lord says, “Not yet.” We think, “But Lord, this is a great project and many will benefit!” But the Lord says, “Not yet.” We say, “But Lord, I’m ready to do it now!” And the Lord says, “Not yet.”

Sometimes we think we’re ready, but we’re really not. An old gospel song says, “God is preparing me. He’s preparing me for something I cannot handle right now. He’s making me ready, just because he cares. He’s providing me with what I’ll need to carry out the next matter in my life. God is preparing me. Just because he cares for me. He’s maturing me, arranging me, realigning my attitude. He’s training me, teaching me, tuning me, purging me, pruning me. He’s preparing me.”

IV.  The ABIDING of Discipleship – The text says, When it was evening the owner of the vineyard said to the foreman, “… summon the laborers and give them their pay, beginning with the last and ending with the first.”

Notice that the wages are paid in the evening and in the order determined by the landowner. The lesson is simple: we’ve got to stay in the vineyard. Some people start things but do not finish them. If you’re not there at the end of the day, there’s no pay.

Scripture says that we must persevere. Here are three passages carrying this message: But he who perseveres to the end will be saved (Mat 24:13). To those who by persistence in doing good seek glory, honor, and immortality, he will give eternal life (Rom 2:7). You need to persevere so that when you have done the will of God, you will receive what he has promised (Heb 10:36).

Yes, we must work until evening comes. Saying that we had faith and received all our sacraments when we were young will not suffice. We have to work until evening. An old spiritual says, “Some go to Church for to sing and shout, before six months they’s all turned out.” How about you?

V.  The ASSESSMENT of Discipleship – The text says, Those hired first grumbled … “We bore the heat of the day and burdens thereof.”

The workers hired early think of their entrance into the vineyard and its labors as a “burden.” The vineyard, of course, is really the Kingdom of God. Many lukewarm “cradle Catholics” consider the faith to be a burden; they think that sinners “have all the fun.” Never mind that such thinking is completely perverse; it is held by many anyway, whether consciously or unconsciously.

Consider the laborers hired last. Were they having a picnic? Not exactly. Most were resigning themselves to the fact that they and their families would have little or nothing to eat that night. Similarly, most sinners are not “living the life of Riley.” Repeated, lifelong sin brings much grief: disease, dissipation of wealth, regret, loss of family, and addiction. No matter what they tell you, sinners do not have all the fun.

Further, being a Christian is not a burden. If we accept it, we receive a whole new life from Christ: a life of freedom, purity, simplicity, victory over sin, joy, serenity, vision, and destiny.

How do you view the Christian life? Is it a gift, a treasure beyond compare no matter its difficulties? Or is it a burden, a bearing of labor in the heat of the day? Scripture says, For by grace you have been saved through faith; and this is not your own doing, it is the gift of God. The passage goes on to describe our “works” not as burdens but as something God enables us to do: For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them (Eph 2:8-10).

So these are five dispositions of discipleship, as taught by the Lord in this parable.

Note well what the Lord teaches, for too often we want to decide what it means to be a disciple. Beware, for the worst kind of disciple is the one who gets out ahead of the Lord and tries to define his or her own role. Jesus is Lord; let Him lead. Here are some final questions for you: Are you a disciple who is glad at being called, the earlier the better? Or are you like the disciples who grumbled at having to do all the work in the heat of the day? Is discipleship delightful or dreary for you?

The song in the video below says, “I’m available to you.” It reminds us that the owner still seeks souls to enter His vineyard. He wants to use your voice to say to someone, “You, too, go into my vineyard!”