TEXT: 4th Sunday of Easter, April 22, 2018

Fourth Sunday of Easter

April 22, 2018

Homily by Fr. John De Celles

St. Raymond of Peñafort Catholic Church

Springfield, VA


Today we read the Gospel of the Good Shepherd.

What more beloved image do we have of our Lord Jesus, than

the image of the shepherd

who lovingly tends and feeds his lambs and sheep,

who goes searching for lost sheep,

and who not only fights off the wolves that prey on his sheep,

but is willing even to lay down his life for his sheep?

Who knows and cares for each one of his sheep individually,

and whose sheep know him, and follow him where ever he leads.


It is a beautiful image, and comforting and strong image.

And to a man who is called to stand in the place of Christ in the world, a priest,

it is an inspiring image, especially a man who is called to be a “pastor,”

which is, of course, the Latin word for shepherd.


And so, while today is called “Good Shepherd Sunday,”

the Church also calls it the “World Day of Prayer for Vocations,”

vocations to the religious life, but especially to the priesthood,

as it holds out the image of the Good Shepherd

and asks young men: are you called to follow in his footsteps?


As I said, this is an inspiring image to priests and would be priests.

But it can also be an intimidating image to them.

In today’s gospel Jesus points out that not all who tend the sheep

are true shepherds:

some are mere hired hands, who only care about the pay,

and not so much about the sheep.


Any priest who’s honest with himself recognizes the temptations that exist

to be more like the hired hand, than like the good shepherd.

Not that they are priests for the money, because the money’s pretty bad.

There have been times when that wasn’t the case,

when some men treated the priesthood as just another career opportunity.

For example, in the middle ages, in the noble families,

the first son would inherit the title,

the second son would serve in the army,

and the third son serve in the church,

maybe to become a bishop or an abbot,

and earn a good living as such.

Today this kind of thing still exists in some poorer countries,

where the standard of living is poor and some see the priesthood

as a way out of poverty—not so much to riches, but to security.


And when it wasn’t money or security,

it was often the other material perks that that attracted men to the priesthood.

Not too long ago, to be a priest was a position of great honor and prestige:

to be a pastor of a parish made you a force in the community, even in politics.

People gave you all sorts of gifts,

and even non-Catholics showed your deference,

for example, standing when you entered the room.


For the most part, most of those kinds of perks are gone today

In fact, the opposite is true:

the priest is more and more disrespected,

his peers make much more money and have much more financial security,

and, in some places in the world, he is the first targeted for martyrdom.

Even among Catholics, he’s looked down upon by many

who think there must be something wrong with him to want to be celibate,

or to hide from the real world.

And now, more and more even little children who used to stand in awe of priests,

are taught that we are bigots and haters.


But if a priest, or a would-be priest, is honest with himself,

he can still recognize that there are still lots of ways

to gain favor, prestige, and even wealth.

If he tries to entertain, or he tells people what they want to hear,

especially when he challenges Church moral teaching.

He can even give speeches and write books and articles

to make a little money as well, especially if it challenges Church teaching.


So, for every priest he must decide and commit himself

to one or the other model for his priesthood:

The Good Shepherd, or the hired hand.

Mind you, hired hands can enjoy their work

—they may even really like the sheep in their care,

and the shepherd they’re working for.

And so a priest might really like the work of the priesthood,

including, especially working with the people.

But in the end, it comes down to what happens,

as Jesus says in today’s gospel,

when the wolves come–then what does he do?

Does he run and leave the sheep to be eaten by the wolves,

or does he take a stand and protect his sheep,

even if it means he might suffer or even die?

Does he run, or does he lay down his life for the sheep?

Is he a priest who is a hired hand, or a good shepherd?



The same thing is essential in discerning a vocation to the priesthood.

Many young men will understandably get all caught up in asking themselves,

what do I want to do? What will make me happy?

But the question should be, what does Jesus want you to do?

What would make Jesus happy?


Now, as I say this, you should know that in the end,

what Jesus wants and makes Him happy,

is really what will make us happy.

Because Jesus loves us more than we love ourselves,

and He knows us better than we know ourselves.

So if we follow His will, it will lead us to happiness.


Because the thing is, we get confused about what will make us happy.

For most of us, most of the time,

it is material things and human comforts

that we recognize as giving us pleasure.

But we fail to recognize that our truest happiness

lies in becoming the best we can be, the best God created us to be.

So a young man may look at marriage, a career, interesting work and money,

and say, that’s really what I want.

And none of that is bad.


But did God make you to be a hired hand, or a shepherd?

Did he make you so you could satisfy yourself,

or so that you could care for others?

In short, did he create you to be selfish, or to love.


When we approach discernment this way, things change.


For a priest, this perspective causes him

not to focus on what will make him popular or comfortable,

but what will be best for his people, his flock.

For a young man discerning a call to the priesthood,

this will cause him to focus not on what will bring him satisfaction,

but what will be best for those God seeks to entrust to him.

He asks essentially, do I love myself more, or God and His Church more?


And if he is willing to do whatever God wants,

to lay aside his concerns for himself,

then he will be open to becoming the man God calls him to be.


And that may be as a priest—or as a layman, married with children.

Because husbands and fathers can also approach their marriages and families

like a hired hand:

seeking what pleasure they can get from their wives and children,

and ignoring the hard parts of leading a family.

And then I guarantee you—no one will be happy,

as the family will fail, and fall prey to the wolves, or scatter.



So the key for all of us, young men and women, and old men and women,

priests and religious brothers and sisters,

to discerning what we should do in life

is not first and foremost what makes you happy,

but what would make God happy, what is God’s will

—because whatever that is, will, in the end, make you happy.


Even if he calls you to be a teacher, architect soldier or a construction worker,

rather than a priest.

Or a father whose wife gets cancer,

and whose children get caught up in the evils of the world.

A husband, who doesn’t run away, because he doesn’t get paid enough for this.

But a father who stays and lays down his life for his sheep.


Or if he calls you to be a priest, to do the same.


Today on this Good Shepherd Sunday,

we thank the Lord Jesus for being our true good shepherd:

for tending and feeding us,

for seeking us out when we go astray and bringing us home,

for knowing and loving each one of us so tenderly,

and for standing and fighting off the wolves,

and laying down his life for us.

But let us also pray for our priests and bishops, and our Pope,

that they may always follow the way of the Good Shepherd,

and never fall to the temptations of the hired hand.

And let us pray for vocations to the religious life and especially to the priesthood:

may all of our young people make choices

after careful and grace-filled discernment,

not of what they want, but what God wants for them.

That they may not seek to be hired hands,

but true shepherds in whatever path Christ calls them.

Fourth Sunday of Easter

Sign of Peace. Due to the flu epidemic, for the last few months priests celebrating Sunday Masses at St. Raymond’s have often omitted inviting the congregation to exchange the “sign of peace.” This Sunday we will revert to my usual policy of allowing the priest to make invitation (at his discretion). But even as I do this, I continue to be concerned that, as the Vatican’s Congregation for Divine Worship (CDW) noted in 2014, there is need for “greater restraint in this gesture, which can be exaggerated and cause a certain distraction…just before the reception of Communion.” Now, I am very pleased that we exchange the sign of peace with much more reverence than most other parishes. Even so, some still don’t seem to understand its actual meaning and purpose, and so still use it as a time to exchange merely friendly greetings, or as the CDW says, “the occasion for expressing congratulations, best wishes or condolences….”. But the sign of peace is so much more than that. As the CDW noted: “The sign of peace…is placed between the Lord’s Prayer, to which is joined the embolism which prepares for the gesture of peace, and the breaking of the bread, in the course of which the Lamb of God is implored to give us His peace. With this gesture, whose function is to manifest peace, communion and charity, …the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament, that is, the Body of Christ the Lord.” Thus, the sign of peace inherently flows from and leads back to the Eucharist: “By its nature the Eucharist is the sacrament of peace.…[T]his dimension of the Eucharistic mystery finds specific expression in the sign of peace.” “It should be made clear once and for all that the rite of peace already has its own profound meaning of prayer and offering of peace in the context of the Eucharist.” (For a further discussion of this, please see my homily from last week, or the video excerpt from this year’s Lenten series, both of which are available on the parish website). The CDW went on to say, “If it is foreseen that it will not take place properly ….it can …and sometimes ought to be omitted.” Should I omit the exchange of the sign of peace at all Masses? I sincerely don’t want to. I’d like to keep it, but do it better. One thing I’ve been thinking of is inspired by something else the CDW wrote: “[I]n0 those places where familiar and profane gestures of greeting were previously chosen, they could be replaced with other more appropriate gestures.” It occurs to me that the handshakes are “familiar and profane gestures of greeting,” and so perhaps we could use another gesture, one that is inherently more liturgical. In particular, I was thinking that perhaps we might turn only to the person on our left and right (so, just 2 people) and, with folded hands, give a slight bow of the head or shoulders, much like the servers do when they serve the priest at the altar. This might be a nice compromise, keeping the exchange, but making it more reverent, sober and liturgical. (It also solves the very real problem of those who are uncomfortable, being forced to shake a stranger’s hand—in charity, we shouldn’t dismiss their sensibilities). I’m just “thinking out loud” here. I haven’t made up my mind. But I would very much like your input: what can we do to make the exchange more reverent and “sober”? Would the bowing alternative above be a good idea? Etc. So please,
write me a note (email me at fr.decelles@gmail.com) or call the office and leave a brief message with the secretary. But please, keep your note short and to the point so I will be able to read it quickly. Also, please be respectful and courteous. And note, this is not a vote, but input. I may make no changes at all. Maybe all that will come of this is an increased awareness of the meaning of the sign of peace. Thanks for your patience and consideration.
Prayers for Priests and Future Priests. For decades the Arlington Diocese had the reputation of being largely spared from the nationwide (and worldwide) shortage of priests. But in the last few years, as the number of parishioners has rapidly increased in the Diocese, priestly ordinations have been declining. Moreover, the number of priests from other dioceses who are living in residence in our parishes (and helping with some Masses and confessions) while attending various Catholic theology schools in the area has also dropped. And so, the priest-shortage is starting to be felt in Arlington, especially in the last few months, when 6 diocesan priests have left active ministry in the diocese for various reasons. And this has created at least an immediate “staffing” problem—there aren’t enough priests to provide the services we are all used to. We’ve seen this at St. Raymond’s: 6 years ago, we had 4 priests (2 Arlington priests assigned, and 2 students), now we have just 2. At the same time parishes twice our size are making due with 3 or even 2 priests. All this leads me to wonder about what will happen this summer when new assignments are announced. Will some of the smaller to medium size parishes (we are “medium sized”) go from 2 priests to 1 in order to provide a 3rd or 4th priest for some larger parishes? This is all speculation on my part. Frankly, I don’t think St. Raymond’s will be affected—it would seem to me that there are several smaller parishes which are much more likely to be affected (smaller parishes with 2 priests). In any case, this leads me to ask 4 things of you. First, pray for the priests of our diocese, that they remain strong, committed and not overworked. Second, pray that the Bishop doesn’t transfer either Fr. Smith or me this summer (I don’t think he will, but…). Third, pray for an increase in vocations to the priesthood in our diocese—especially from our parish: right now, we only have one seminarian from St. Raymond’s, when we should have many more. I look around and I see all the young men who reverently attend Mass and go to frequent confession, and I think, surely we should be producing at least 1 if not several vocations a year. So, pray for our young men, that they take time to listen to God and talk to Him about His plan for them. And pray that they have the courage, the faith, hope and love to answer the call. In particular, pray for your sons and brothers. Fortunately, there are great signs of hope on the horizon: the number of Arlington seminarians is increasing, and I’m told that next year Arlington’s First Theology Class will have 14 men in it, meaning possibly 14 new priests in 4 years. So, fourth, pray for our seminarians, that they persevere in pursuing Our Lord’s plan for them.
Oremus pro invicem. Fr. De Celle

TEXT: 3rd Sunday of Easter, April 15, 2018

Third Sunday of Easter

April 15, 2018

Homily by Fr. John De Celles

St. Raymond of Peñafort Catholic Church

Springfield, VA


For the second week in a row we read today the account

of Jesus’ appearing to His apostles in the upper room on Easter Sunday

–last week we read St. John’s account,

and this week we read St. Luke’s.

As you would expect, the two accounts tell pretty much the same story,

each adding their own details and perspective.

But one thing that stands out in both accounts is their identical account

of the first words the Risen Christ said to His apostles:

“Peace be with you.”
Think about this.

On what other occasion does Jesus tell His apostles: “peace be with you”?

If you recall, it happened just 3 days before Easter,

when at the Last Supper He said:

“Peace I leave with you; my peace I give to you;

not as the world gives do I give to you.

Let not your hearts be troubled, neither let them be afraid.”


Sounds a lot like what He says to those same apostles in today’s Gospel,

taken from Easter:

Peace be with you…Why are you troubled?

And why do questions arise in your hearts?”


The “peace of Christ” is not like the peace the world thinks of

—it’s not just about nonviolence or harmony between people,

although those can certainly flow from the peace of Christ.

But the peace of Christ is first and fundamentally an internal peace

—peace of the heart.

So that even when there’s all sorts of violence and disturbance around you

–like the apostles locked in the upper room,

afraid the Sanhedrin or the Romans would come

and arrest them and crucify them—

even then, you can have true and inner peace,

like the apostles go from being terrified to, as it says,

being “incredulous for joy.”


Moreover, this peace comes directly from Christ,

and we receive it only by being with Christ.

We see this in today’s Gospel as Jesus seeks to reassure his apostles

that he is really there with them, really alive:

by showing them his wounded hands, and eating with them.

And so that with Him, there is no reason to fear or to have a troubled heart,

but only to be at peace.


Even so, at the very end of the last supper, He prays to His father:

“that they may all be one. As you, Father, are in me and I am in you,

may they also be in us…

So we see that the fullness of the peace of Christ

comes not from merely being with Him, but from being ONE with Him,

being united to him.

So He continues praying at the last supper:

that they may be one, as we are one, I IN them and you IN me…”


This oneness, or unity, or communion, is exactly what we find

in the sacrament Jesus instituted at the last supper,

and that we come here to celebrate today:

the Eucharist;

a sacrament that we call “Holy Communion

at that point when Christ literally enters in to us

as we receive his Body: “I in them”…. and us in him.

So in a very important sense, the Eucharist,

or rather the Communion with Christ

that the Eucharist brings about and strengthens,

is the source of true peace.



And the Church reminds us of this at every Mass.

All throughout the Mass, we pray for peace.

For example, right at the beginning of the Mass, we sing:

“Glory to God in the highest,

and on earth peace to people of good will.”


Then in the Eucharistic prayer we pray for peace 4 times, including:

the prayer that God will “order our days in [His] peace…,”


Then, right before we receive Communion, the priest prays to Christ,

recalling his words from the last supper,

“Lord Jesus Christ, who said to your Apostles,

Peace I leave you, my peace I give you…”

And then speaking of the Church he says:

“graciously grant her peace and unity ….”

And then he turns to the people and says:

“Peace be with you.”

And then he usually invites you to exchange a “sign of peace” with each other.


The exchange of the sign of peace can be a powerful symbol

as we prepare to receive Our Lord in Holy Communion.

Unfortunately, what’s happened over the last 50 years is

we’ve lost sight of what’s really happening here:

we forget “not as the world gives [peace] do I give [peace].”

So, many times the sign of peace becomes entirely about worldly peace.

But It’s not about us, and good feelings of friendship,

and certainly not about saying “hello”

or “good to see you” to your neighbor,

It’s supposed to be about the Risen Christ present on the altar in the Eucharist

saying “MY Peace be with you, because I’m here”

and about the spiritual fruit of the truest peace

that comes not just from being in his presence

but being truly united with him in Holy Communion,

of him being in us, and us being in him.



Now, it is true, that by receiving and being in Communion in Christ,

we come into or deepen our communion with each other:

as Jesus prays at the last supper: ““that they may all be one.”

But to understand the unity he’s talking about,

and the “they” he’s praying for,

we have to go back to the context.

He begins by first praying for the unity of his 12 apostles:

And then, continuing to pray for the 12 apostles, he asks his Father:

“…Sanctify them in the truth…

As you have sent me into the world,

so I have sent them into the world.”

And then he prays:

“I ask not only on behalf of these [the 12 apostles],

but also on behalf of those who will believe in me

          through their word, that they may all be one.”


So you see, he’s praying for the unity,

first of the apostles,

and then of all those who come to believe in the truth they teach.

So unity with Christ and the fullness of true peace it brings,

also requires unity, or communion, with the apostles

and believing what they taught about Christ.


And not just with his first 12, but also with their successors in authority,

who have passed along the authentic true apostolic teaching,

over the last 20 centuries.


So ask yourself, when you turn to your neighbor and shake his hand

and say “peace be with you”

are you meaning to pray that he receive

the everlasting peace, the peace that passes all understanding,

that flows from

the Sacramental Communion with Christ in the Eucharist

and faith in everything the apostles and their successors

teach to be certainly true?

Or do you just mean, “hey, great to see you”?


Think about that….


And when you come up to receive Holy Communion

do you first examine your conscience

to see if you really are in communion with the apostolic teaching

handed down through the centuries through

popes, bishops, councils and great fathers and doctors of the Church?

And if you’re not, do realize there can be no true peace for you

in the lie you commit by receiving Holy Communion

when you are not in communion?



Unfortunately, today there are many challenges to our communion

with Christ and his apostles.

And I don’t mean just those brought by our separated Protestant brethren,

but rather the challenges that arise from within the visible boundaries

of the Catholic Church herself.


Whether it’s challenges to our communion by those who call themselves Catholic

but reject the Church’s ancient, apostolic and constant teaching on things like

the real presence of Christ in the Eucharist,

and its effects on us, the Communion it brings with Christ,

or the real historical bodily Death and Resurrection of Jesus,

or the truth about marriage and sexuality,

or the dignity of every person, poor or rich, born or unborn.


Or whether it’s challenges brought by Catholics who simply spread confusion

regarding the constant teaching of the Church.

For example, when well-meaning priests and even bishops

will take an official doctrine of the Church,

and apply it to certain situations and act as if their private opinion

is the same and as binding as actual doctrine.

For example, some will take a clear doctrine of the Church,

like, the moral necessity that we must provide for the needs of the poor,

but then imposes their opinion as to the best way to do that,

and try to make us think that their opinion is doctrine.

But attempts to impose unity

where legitimate differences in judgment should be respected

does nothing but confuse the faithful and so undermine true communion

—and so, peace.



In the end, true peace comes only from unity with Christ.

But there can be no unity with Christ

without unity with the true teaching of the apostles and their successors.

As we enter more deeply into the mystery of the Eucharist at this Mass,

as we pray for the peace and unity that only

the sacrament of Communion with Christ and His Church can bring,

let us pray for those who threatened that unity,

whether through ignorance, or willful dissent,

or by confusing doctrine and prudential judgment.

And as we approach the Lord in Holy Communion,

let us examine ourselves,

praying for forgiveness for any way we may have offended

the peace and unity of the Church.

So that we may approach our Eucharistic Lord

not with troubled hearts filled with fear

but with peaceful hearts filled with Easter Joy.

So that the Lord may say to us: “Peace be with you.”

TEXT: 2nd Sunday of Easter (Divine Mercy Sunday), April 8, 2018

Second Sunday of Easter (Divine Mercy Sunday)

April 8, 2018

Homily by Fr. John De Celles

St. Raymond of Peñafort Catholic Church

Springfield, VA



There are 2 central themes that come up over and over again

in the earliest preaching of the Church,

2 themes that are fundamental

to any true understanding and belief in Jesus Christ.

These are the themes of the historical reality

of both Christ’s bodily death on the Cross

and His bodily resurrection

–the fact that the same body

that was conceived in the womb of the Blessed Virgin Mary,

also died on the Cross, and rose from the tomb on Easter.


The teaching of the apostles repeats this theme over and over.

For example, in today’s reading from the Acts of the Apostles we find:

“With great power the apostles bore witness

to the resurrection of the Lord Jesus.”

They bore witness because they had seen Him in His body.

And this is a particularly important theme of St. John’s teachings.

In today’s 2nd reading from St. John’s 1st letter,

St. John rejects the false teachings that Jesus had not really died,

or that Jesus was not really a human being

but merely a spirit who appeared to be human.

He says: “[Jesus Christ] is the one who came through water and blood,

not by water, but by water and blood.”

He insists that Jesus came in flesh and blood,

blood that spilled out on the Cross.

And then in today’s Gospel

St. John reminds us that in order to emphasize the necessary connection

between belief in Christ and belief in his bodily resurrection,

Jesus directly confronted St. Thomas’s unbelief in that resurrection:

“Put your finger here and see my hands,

and bring your hand and put it into my side,

and do not be unbelieving, but believe!”


To understand why belief in the bodily death and resurrection of Christ

is so important,

we have to remember that human beings are created not as merely spirits,

but as spirits who are joined to bodies.

Our body is not just something we use to move our spirits around,

or to give our spirits pleasure.

Our bodies are part of us, part of who we are–part of the whole person.

So when we slam a door on our finger we don’t just say “my finger is in pain,”

we say “I am in pain.”

When the body hurts–even the smallest part of the body—

the whole person hurts.


So, in order to redeem man, Jesus had to redeem the whole man he created

–body and soul.

He did this by physically undergoing the death of the body on the Cross,

and then raising that human body of his up

to the fullness of life in the resurrection.

This is the life that he promises us

–eternal life that is not just a life of our bodiless souls

roaming around some timeless and spaceless heaven,

but a life of the whole person living in complete happiness,

when the body and soul are reunited

in the glory of the resurrection of the dead.



But the meaning of the resurrection of the Body isn’t just important

as an insight into how things will be in heaven.

It has a very real meaning to us in this life on earth.

Some of the earliest heresies of the Church,

even starting within a few years after the death of Christ,

center on the body and the bodily resurrection of Christ.

In particular, the Gnostic heresy, which arose during the time of the apostles,

and which they specifically and adamantly rejected,

as we see especially in the writings of St. John.

A heresy which is still having an effect today,

not only in secular ideologies and quasi-Christian theologies,

but also as we see it as the basis for books and movies

like “The Da Vinci Code.”


This heresy, Gnosticism, said that the body was bad,

it was mere carrier of the soul,

and in it the soul was a prisoner.

And they argued that since the body was just a carrier of the soul,

it was then just an object for the use of the soul.

So, to them, it wasn’t terribly important what you did with your body

as long as your soul–or your “heart”–was properly disposed toward God:

as long as you internally loved God,

it wasn’t terribly important what you physically did

with your external actions, your bodily actions.


But all this is in direct opposition to the meaning of the Resurrection.

The body is us, or at least part of us.

Through our body we express and communicate–knowingly or unknowingly—

who we are: we express our loves and our hates,

our belief and our unbelief.

And we express this not as an object used by the soul to express itself,

but as the real physical presence of ourselves in this physical world.


As I said, this same gnostic heresy

is alive and well today, infecting and devastating the world around us.


We see this in many ways.

First, we see it most fundamentally when we think that

the way we act or the gestures we make with our bodies,

or the words we say with the mouths of our bodies,

doesn’t matter, as long as what’s in our “hearts” is good.

So we can call someone an ugly name, or we can avoid sitting next to someone, or refuse to feed someone who is hungry,

and still say, that’s okay, cuz in our hearts we love them.


We also see it in more devastating ways.

For example, when people judge the value of a human life

based on the size or health of the body.

So that when the human body is the size of the head of a pin or even softball, it has no value, so you can kill it in her mother’s womb.

Or when it is sick and in pain, or old and feeble, you can kill it

to take him, you, or society out of misery.


We also see it when we look at the way society view sexual intimacy.

While Christ and His Church would say,

that bodily sexual intimacy is meant to express the total self-gift

of the whole person, body and soul,

and so the ultimate acts of bodily intimacy are supposed to express

the ultimate act of total self-gift, which is marriage.

And any other use of this bodily intimacy is a dastardly lie,

a horrible contortion, and despicable abuse of the gift.


But the modern Gnosticism says, the body has no meaning,

so what does it matter if we have sex with whoever we please,

however we please.

Whether it’s outside of marriage, or with someone of the same sex, or alone,

or even if its inside of marriage, but in some unnatural act.


And finally,

in perhaps the ultimate rejection of the importance and meaning of the body,

we see it today in what is called “gender ideology” or transgenderism.

When some say that your body means nothing and tells you nothing about yourself.

So even if your body

—from your genitalia, to your bone structure,

to every single one of the cells of your body—

screams, “I am a male,” or “I am a female,”

that means absolutely nothing, if your emotions seem to tell you the opposite.



God created us to live our lives both on earth and in heaven

in both soul and body.

And He redeemed us by loving, living, dying and rising this way–soul and body.

And so, being keenly aware that the whole person includes the physical body,

He has given us with certain physical gifts to communicate His life

and make Himself present to us through our bodies.


One of these physical gifts is the Church–His visible “body” in this physical world.

And at the head of the Church He left us not only His Holy Spirit,

but His Holy Spirit acting through the visible and audible leadership

of His apostles and their successors, the popes and bishops.

And through the apostolic ministry Christ has given us His teachings

in audible and visible form, in Sacred Scripture and Sacred Tradition.


In these teachings we find that Christ has left us

certain physical signs and means

of participating in his life of the resurrection:

signs that we call “the sacraments.”

And just as our bodies are not mere objects used by us

to merely symbolize our spiritual dispositions,

the sacraments are not mere objects

that merely symbolize the spiritual gifts of Christ.

Just as our bodies are the real physical presence and communication

of our whole person to this physical world,

the sacraments are also the real physical presence and communication

of Christ and his power in this physical world.


Today’s Scriptures directly speak of at least 4 of the 7 sacraments.

The 2nd reading reminds us of the water of baptism

and the body and blood of the Eucharist:

“Jesus Christ…came in water and blood.”

And the Gospel reminds us of the sacrament of Holy Orders–the priesthood—

as He said to the apostles, His first priests:

“As the Father has sent me, so I send you.”

And that priestly authority is exercised in a special way by the forgiveness of sins

in the sacrament of penance:

“If you forgive men’s sins, they are forgiven them;

if you hold them bound, they are held bound.”


Today as we end the octave of Easter,

and continue to celebrate the season of Easter,

we celebrate the most fundamental and important of these sacraments

–the Holy Eucharist.

I call it the most “fundamental” because

the Eucharist is the real re-presentation

and our personal bodily and spiritual participation

in Christ’s bodily sacrifice on the Cross and His bodily Resurrection

—it is the source of all graces, the source of all sacraments,

[and on this Divine Mercy Sunday,

we remember it is the source of all mercy.]

–it is the source of all life in the Resurrection of Christ.

As we enter into these sacred mysteries of the sacrament of Eucharist,

let us remember that those who proclaim faith in Christ

must embrace the resurrection of the body,

and allow this Eucharist and all the sacraments to transform our lives,

not only in our hearts but also in our bodies,

not only in what we feel about God, but also in what we do.


May the grace of this sacrament open our ears and our eyes

to hear and read the teachings of Christ

presented to us by His Mystical body, the Church,

through it’s Scripture and Tradition

handed down from the apostles and their successors.

May it give us the wisdom and faith

to never be confused by lies that attack these teachings,

lies that blaspheme the truth about the reality

of Christ’s real human life, death and resurrection,

lies that demean the human body,

the apostolic church, and the sacraments,

whether these lies are found in ancient heretical books,

or popular in philosophies and ideologies

or in our schools or media.

And by the grace imparted from the Cross and Resurrection

through the sacrament of his Body

may we always love the Lord with all our hearts, minds, souls and bodies,

and show in our bodies that we accept truth of Christ’s resurrection

and obey His instruction given to the doubting St. Thomas:

“do not be unbelieving, but believe!”

Third Sunday of Easter

Resting and Catching-Up. It was a good but very busy Lent and Easter for us priests. Unfortunately, with all the attention given to the special activities of Lent and the Triduum, some of our ordinary work gets postponed or overlooked. That is especially the case this year for me, as I had to prepare and give the Lenten Series on Thursday evenings. So, I am going to have to do some catch-up in the next few weeks. But before that, I’m off to Williamsburg for a few days of resting and golfing. (I’ll be back by the time you read this on Sunday). Then this coming week, Fr. Smith will take a few days off, and then at the end of the month, we both have to go to the annual priests’ convocation for a couple of days each. So, I ask you for your patience with us, especially with me. If I owe you a phone call or email from Lent, please remind me. And thanks for your continuing patient kindness.
Great Conference on Transgender. We had a wonderful turnout, about 200 folks for our Conference last Saturday, and the three presenters did not disappoint. if you missed it, the video and power-point pages will be on the website soon. I strongly encourage you, especially parents, to view it. Thanks for all who made it work out so well.
Oremus pro invicem. Fr. De Celles
+++++ HOMILY OF POPE FRANCIS Easter Vigil in the Holy Night of Easter March 31, 2018
We began this celebration outside, plunged in the darkness of the night and the cold. We felt an oppressive silence at the death of the Lord, a silence with which each of us can identify, a silence that penetrates to the depths of the heart of every disciple, who stands wordless before the cross. These are the hours when the disciple stands speechless in pain at the death of Jesus. What words can be spoken at such a moment? The disciple keeps silent in the awareness of his or her own reactions during those crucial hours in the Lord’s life. Before the injustice that condemned the Master, his disciples were silent. Before the calumnies and the false testimony that the Master endured, his disciples said nothing. During the trying, painful hours of the Passion, his disciples dramatically experienced their inability to put their lives on the line to speak out on behalf of the Master. What is more, not only did they not acknowledge him: they hid, they escaped, they kept silent (cf. Jn 18:25-27). It is the silent night of the disciples who remained numb, paralyzed and uncertain of what to do amid so many painful and disheartening situations. It is also that of today’s disciples, speechless in the face of situations we cannot control, that make us feel and, even worse, believe that nothing can be done to reverse all the injustices that our brothers and sisters are experiencing in their flesh. It is the silent night of those disciples who are disoriented because they are plunged in a crushing routine that robs memory, silences hope and leads to thinking that
“this is the way things have always been done”. Those disciples who, overwhelmed, have nothing to say and end up considering “normal” and unexceptional the words of Caiaphas: “Can you not see that it is better for you to have one man die for the people than to have the whole nation destroyed?” (Jn 11:50). Amid our silence, our overpowering silence, the stones begin to cry out (cf. Lk 19:40)[1] and to clear the way for the greatest message that history has ever heard: “He is not here, for he has been raised” (Mt 28:6). The stone before the tomb cried out and proclaimed the opening of a new way for all. Creation itself was the first to echo the triumph of life over all that had attempted to silence and stifle the joy of the Gospel. The stone before the tomb was the first to leap up and in its own way intone a song of praise and wonder, of joy and hope, in which all of us are invited to join. Yesterday, we joined the women in contemplating “the one who was pierced” (cf. Jn 19:36; cf. Zech 12:10). Today, with them, we are invited to contemplate the empty tomb and to hear the words of the angel: “Do not be afraid… for he has been raised” (Mt28:5-6). Those words should affect our deepest convictions and certainties, the ways we judge and deal with the events of our daily lives, especially the ways we relate to others. The empty tomb should challenge us and rally our spirits. It should make us think, but above all it should encourage us to trust and believe that God “happens” in every situation and every person, and that his light can shine in the least expected and most hidden corners of our lives. He rose from the dead, from that place where nobody waits for anything, and now he waits for us – as he did the women – to enable us to share in his saving work. On this basis and with this strength, we Christians place our lives and our energy, our intelligence, our affections and our will, at the service of discovering, and above all creating, paths of dignity. He is not here… he is risen! This is the message that sustains our hope and turns it into concrete gestures of charity. How greatly we need to let our frailty be anointed by this experience! How greatly we need to let our faith be revived! How greatly we need our myopic horizons to be challenged and renewed by this message! Christ is risen, and with him he makes our hope and creativity rise, so that we can face our present problems in the knowledge that we are not alone. To celebrate Easter is to believe once more that God constantly breaks into our personal histories, challenging our “conventions”, those fixed ways of thinking and acting that end up paralyzing us. To celebrate Easter is to allow Jesus to triumph over the craven fear that so often assails us and tries to bury every kind of hope. The stone before the tomb shared in this, the women of the Gospel shared in this, and now the invitation is addressed once more to you and to me. An invitation to break out of our routines and to renew our lives, our decisions and our existence. An invitation that must be directed to where we stand, what we are doing and what we are, with the “power ratio” that is ours. Do we want to share in this message of life or do we prefer simply to continue standing speechless before events as they happen? He is not here… he is raised! And he awaits you in Galilee. He invites you to go back to the time and place of your first love and he says to you: Do not be afraid, follow me

Second Sunday of Easter – Divine Mercy Sunday

HE IS RISEN! HE IS RISEN INDEED! On this Octave day of Easter, I thank God for a truly blessed Lent, Holy Week, Triduum and Easter Sunday. I was once again overwhelmed not only by the size of the crowds at all the liturgies of the Triduum and Easter, but also by the devotion and piety of all present. I also want to thank so many people, who helped make things so special this year.
In particular, thanks to the ushers, headed by Patrick O’Brien, who did such a fine job of keeping things flowing and organized; to Nena Brennan (sacristan) and her family who spent so many hours preparing things behind the scenes; to Julie Mullen and her family and many assistants who decorated the sanctuary so beautifully with flowers (WOW!); to Brenda Doroski and Barbara Aldridge who organized the lectors and extraordinary ministers; to all the groups who ran the Soup Suppers; and to the parish staff who worked so hard all throughout Lent and Holy Week.
I want to recognize the amazing work of our choir and cantors, and especially our Music Director, Elisabeth Turco and Organist, Denise Anezin. We have the best parish choir I know of. All during Lent they all put in so many hours of extra practice, which bore special fruit in the beautiful music of Sundays, the Triduum and Easter. I thank God constantly He has given us a music program that excels at truly serving and complimenting the liturgy.
And a special recognition to Bob and Bev Ward for their work with the RCIA. Bob is, as many of you know, one of the best religion teachers around, and as a convert himself he brings a unique perspective to forming our converts. He and Bev work so many hours preparing his classes, both for RCIA and Bible Study, not to mention all the time they work with individuals privately to assist them in the faith. Thanks so much, Bob and Bev!
I also want to especially compliment the altar servers, once again directed by Mr. Jacob McCrumb as MC. It was great to see all the young men that volunteered during the Triduum and Easter Day (28 on Holy Thursday, 20 on Good Friday, 15 at the Easter Vigil and 11 and 12 at the Sunday 8:45 and 10:30 Masses). So many parishioners have come to me praising their reverence, devotion and diligence, and telling me how much it added to their prayerful experience of the liturgies. I was very proud of them all, and I sincerely believe that their service will help them to become good, strong Catholic men—most of them as good and holy husbands and fathers, and not a few of them as good and holy priests—as God wills. Of course, I’m always being complimented for our servers. The Friday before Holy Week the Bishop and numerous priests (here to offer Fr. Pilon’s funeral) commented about our excellent servers (15 had volunteered to serve the funeral).
Last but not least, thanks to Fr. Smith for his dedication and hard work. And Fr. Smith and I both thank Fr. Daly, Fr. Scalia and Fr. Jaffe for their assistance with Masses and Confessions.
I’m sure I’ve forgotten to mention a lot of folks, so please forgive me. Thanks, and God bless you all.

Sad News, with a Happy Ending. In the midst of the joy of Easter Masses, several of you may have witnessed an accident in our parking lot that wound up sending a young boy to the hospital. Thanks be to God the boy was home by Monday and back in school on Tuesday. However, he still has some healing to do both physically and emotionally, so please keep him, and his family in your prayers, as well as all parties involved. May God grant some wonderful good to blossom from this painful ordeal.

Easter Egg Hunt. Our annual Easter Egg Hunt will be held today at 1:30 pm behind the church. Please bring your children out to continue our celebration of Easter. Some think the Easter Egg is a secular custom, but in reality, it a very ancient Christian tradition dating perhaps to the 1st century. One ancient legend says that Mary Magdalene and the other holy women carried a breakfast of boiled eggs when they went to the tomb of Jesus on Easter morning, and when they found the empty tomb they discovered the eggs had miraculously turned bright colors. Another ancient legend says that after the Pentecost, Magdalene boldly approached the Roman Emperor, Tiberius Caesar, and held out an egg to explain how, like a chick would burst forth from an egg, Jesus had burst forth from the tomb. Tiberius mocked her saying there was as much a chance of the dead rising as the egg in her hand turning red. But then the egg miraculous turned red before his eyes.

Divine Mercy Sunday. This Second Sunday in the Octave of Easter is also known as “Divine Mercy Sunday,” established as such in 2000 by Pope John Paul II, in recognition of the mercy that flows to all mankind from the Paschal Mystery of Christ’s suffering, death and resurrection. The Pope was inspired by the claims of St. Faustina Kowalska that Jesus Himself had requested this during His private apparitions to her during the 1930s. The Lord reportedly also told St. Faustina: “I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession and receive Holy Communion shall obtain the complete forgiveness of sins and punishment. On that day all the divine floodgates through which grace flow are opened.”
Although private apparitions/revelations such as this need not be believed by Catholics, this one, as with many others, has been recognized by the Church as “worthy of belief” (i.e., there is no danger in following it). Moreover, the Church which has established a plenary indulgence for this Sunday: “…granted under the usual conditions (sacramental confession , Eucharistic communion and prayer for the intentions of Supreme Pontiff) to the faithful who, on the Second Sunday of Easter or Divine Mercy Sunday, in any church or chapel, in a spirit that is completely detached from the affection for a sin, even a venial sin, take part in the prayers and devotions held in honor of Divine Mercy, or who, in the presence of the Blessed Sacrament exposed or reserved in the tabernacle, recite the Our Father and the Creed, adding a devout prayer to the merciful Lord Jesus (e.g. “Merciful Jesus, I trust in you!”).” You may go to confession “within several days (about 20) before or after the indulgenced act.” For a brief explanation of indulgences, see the Catechism of the Catholic Church, 1471ff.]

Easter Continues. Of course, the Season of Easter continues until Pentecost Sunday, May 20. This extended liturgical season reminds us of the ongoing importance of the Resurrection to all of us throughout the year: Christ has truly risen, and lives today in our midst, may we always live as if we believe that!

Oremus pro invicem. Fr. De Celles

Easter Sunday of the Resurrection of the Lord

Christus resurrexit! Resurrexit vere!
Christos Anesti! Alithos Anesti!
He is risen! He is risen indeed!

Praised be the Risen Jesus Christ for this wondrous day! The Lord has risen from the dead, conquering sin and death, opening the gates of heaven and vanquishing the ancient enemy of man, the devil. Mankind is free from the chains of evil and given the promise of eternal life—if we will only use our freedom to choose to accept the grace of Christ and live according to the Truth He proclaims through His Holy Catholic Church.
Thanks to all who worked so hard to help make this an especially Blessed Lent, Holy Week, Triduum and Easter Sunday (I’ll write more about this next week). On behalf of myself, Fr. Smith, and Fr. Daly (and all the other priests who have helped us out during Lent) may I wish you all a Blessed, Holy and Happy Easter and Easter Season! May the Risen Lord Jesus, Redeemer and Savior of the world, shower you with His grace and keep you close to Him in this Glorious Season!
And remember, today is just the beginning of this new Season of Easter. We continue to celebrate the Lord’s Resurrection for 50 days—until we celebrate the sending of the Holy Spirit on the Pentecost. We begin with the Octave of Easter, as for eight days through next Sunday we celebrate each day as if it were Easter Day. May the lessons of Lent and the joy of Easter make the coming season one of true holiness, as we go forth to live as Christ Jesus created and redeemed us to live and to love.

Oremus pro invicem. Fr. De Celles

+ + + + + + +

Easter Vigil, April 14, 1979
1. The word “death” sticks in one’s throat. Although humanity has, during so many generations, become accustomed in a way to the reality of death and to its inevitability, it is, however, something overwhelming every time.
Christ’s death had entered deeply the hearts of those closest to Him, and the consciousness of the whole of Jerusalem. The silence that followed it filled the Friday evening and the whole of the following Saturday. On this day, in accordance with Jewish regulations, no one had gone to the place of His burial. The three women, of whom today’s Gospel speaks, well remember the heavy stone with which the entrance to the sepulchre had been closed. This stone, of which they were thinking and about which they would speak the next day on their way to the sepulchre, also symbolizes the weight that had crushed their hearts. The stone that had separated the Dead One from the living, the stone that marked the limit of life, the weight of death. The women, who go to the sepulchre in the early morning of the day after the Sabbath, will not speak of death, but of the stone.
When they arrive at the spot, they will see that the stone no longer blocks the entrance to the sepulchre. It has been rolled back. They will not find Jesus in the sepulchre. They looked for Him in vain! “He is not here; for He has risen, as He said” (Mt 28:6). They are to go back to the city and announce to the disciples that He has risen again and that they will see Him in Galilee. The women are not able to utter a word. The news of death is spoken in a low voice. The words of the resurrection were even difficult for them to grasp. Difficult to repeat, so much has the reality of death influenced man’s thought and heart.
2. Since that night and even more so since that morning which followed it, Christ’s disciples have learned to utter the word “resurrection”. And it has become the most important word, the central word, the fundamental word in their language. Everything takes its origin again from it. Everything is confirmed and is constructed again: “The stone which the builders rejected has become the chief cornerstone. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord has made: let us rejoice and be glad in it” (Psalm 117 (118): 22-24).
It is for this very reason that the paschal vigil—the day following Good Friday—is no longer only the day on which the word “death” is spoken in a low voice, on which the last moments of the life of the Dead Man are remembered: it is the day of a great Awaiting. It is the Easter Vigil: the day and the night of waiting for the Day which the Lord has made.
The liturgical content of the Vigil is expressed by means of the various hours of the breviary and is then concentrated with all its riches in this liturgy of the night, which reaches its climax, after the period of Lent, in the first “Alleluia”.
The exclamation that rings out again in the middle of the night of waiting and brings with it already the joy of the morning. It brings with it the certainty of resurrection. That which, at the first moment, the lips of the women in front of the sepulchre or the mouths of the apostles did not have the courage to utter, now the Church, thanks to their testimony, expresses with her Alleluia….
3. …It is not possible to grasp the mystery of the Resurrection except by returning to the origins and following, thereafter, the whole development of the history of the economy of salvation up to that Moment! To the moment in which the three women of Jerusalem, stopping at the threshold of the empty sepulchre, heard the message of a young man dressed in a white robe “Do not be amazed; you seek Jesus of Nazareth, who was crucified. He has risen, He is not here” (Mk 16:5-6).
4. That great Moment does not allow us to remain outside ourselves; it compels us to enter our own humanity. Christ not only revealed to us the victory of life over death, but brought us, with His Resurrection, the New Life. He gave us this new life.
Here is how St Paul puts it: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? We were buried therefore with Him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom 6: 3-4) ….
5. This is the night of the Great Awaiting. Let us wait in Faith, let us wait with all our human being for Him who at dawn broke the tyranny of death and revealed the Divine Power of Life: He is our Hope.

TEXT: Easter Sunday of the Resurrection of the Lord, April 1, 2018

Easter Sunday of the Resurrection of the Lord

April 1, 2018

Homily by Fr. John De Celles

St. Raymond of Peñafort Catholic Church

Springfield, VA


For forty days and nights we have been observing our Lenten season of penance,

focusing our attention, our prayers, and our bodies

on our own sins, and on the suffering and death of Jesus.

Tonight/today our penance ends, as with great joy we celebrate

the Lord’s Resurrection.

But while the meaning of Lent is generally pretty easy to take in

–I don’t think the Resurrection is quite so easy to fathom.

After all, all of us have sinned and been sinned against,

and all of us have suffered, and seen death, or at least feared death.

But none of us has ever been resurrected, or seen the dead rise.

Sadly, the closest we might come to it is absurd fictional depictions of

evil undead vampires or zombies.

Hardly illuminating of the Resurrection.


So many of us wind up celebrating Easter as simply

the end of the season of Lent…sort of a welcome relief to our penance.

The Resurrection becomes sort of a “and they lived happily ever after”

ending to the story of Jesus.


But then why do we consider Easter, as the Catechism states:

“not simply one feast among others, but

the ‘Feast of feasts,’ the ‘Solemnity of solemnities’”?

Because and even as much as we can understand

the pain and fear surrounding sin, suffering and death,

and even though we are redeemed by the Cross,

it is in the Resurrection that Jesus finally conquers that pain and fear,

that He completes His victory over all sin, all suffering

and even death itself.



In the beginning, God did not intend that man ever suffer:

if we look back at the story of creation in the first chapters of Genesis

[that we read Tonight/today]

we see that God created us for a life of perfect happiness with Him in paradise.

But as we see also in Genesis, God didn’t create us to be His toys,

but to be His children:

not to be used by Him,

but to be free to both receive and return His generous love.


But true love involves a free choice to love,

and so God gave Adam and Eve free will.

Unfortunately, Adam and Eve then freely chose not to love God

as they were created to.

And as a result of that choice, sin entered the world.


But Adam and Eve were not alone when they made that choice:

The devil was there right from the beginning

tempting them and deceiving them into giving up their birthright

to live in God’s perfect happiness and love.

And so sin entered the world, with Satan as its father,

and with it came all human suffering

—all the moral and physical evil that God never intended for man,

including death.


That could have been the end of the story—accept that God still loved man.

And so over the ages God battled to save his people from themselves,

and from their enemy, Satan,

and the sin, suffering and death Satan had fathered.



Some people say,

“well God’s God, why didn’t He just snap His fingers and fix things

—why would He have to fight a “battle”?

The answer’s simple:

God still desires that we freely chose to be His loving children,

not be forced to be His compliant slaves.

So, there was a problem:

–on the one hand, this battle must be freely chosen and fought by man himself

–but on the other hand, no one man, or even all mankind together,

had the power to win this battle.

So, as St. John tells us:

“God so loved the world that He gave his only Son,

so that everyone who believes in Him might not perish

but might have eternal life.”


And so in the fullness of time God the Son Himself entered the battle in dramatic way:

becoming a man to fight the fight for mankind,

but maintaining the awesome power of His divinity.

All His life on earth He immersed Himself in humanity’s sin, suffering and death.

Though He Himself was free from all sin

everyday He had to suffer from and battle with the sins around Him.

First as a young boy and young man, living a virtuous life among sinful people,

and later, as He began His public life,

publicly doing battle with the evil of the world.

Whether it was reproving the hypocrites and sinners,

to forgiving penitents, curing the sick, or even raising the dead,

Jesus, the Incarnate God, fought for man–and for God.


Finally, when His hour had come, as He was arrested

in the Garden of Gethsemane in the early morning hours of Good Friday,

Jesus began the final and most glorious stage of His battle.

This was the moment which all creation had been waiting for:

the God-man taking on directly in, so to speak, hand to hand mortal combat

all the sins of the world and the devil himself,

and all the consequent suffering, including DEATH itself.


In accepting His Cross Christ confronted every sin possible:

each one of the 10 commandments was violated by his murderers:

they blasphemed  God in mocking Jesus,

they dishonored their heavenly Father by spitting on His only Son,

they were unfaithful in adultery, as the bride rejected her bridegroom,

they stole His clothes, bore false witness against Him, coveted His power.

And finally, they killed Him.

Jesus confronted sin and suffering and even death completely on the Cross.

And he confronted their father, Satan,

who Scripture makes clear had manipulated his betrayer, Judas.



Satan laughed a nervous laugh, as Jesus breathed His last on the Cross.

But imagine his horror,

as Satan saw his apparently vanquished enemy

descend into the place of the dead,

where all the righteous men and women from days-gone-by

awaited freedom and everlasting life.

Imagine the terror of the ancient serpent of the Garden of Eden

when Jesus greeted Adam and Eve and proclaimed their freedom!

And finally, imagine the wonder, the joy, the exaltation of all creation when Christ

having faced his enemy as a man,

and taken the very worst he could throw at him

–every sin, the worst of human suffering, and even Death itself!!

–now rises in His divine power, from the dead, like light piercing the darkness.

Still fully human, He wears the wounds of His battle on His glorified body

like combat medals of valor,

as He shows them off to the doubting Thomas.


Tonight/Today, my friends, the battle is won!

Tonight/Today Christ has defeated sin,

He has vanquished suffering,

He has put death to death!!

And so when He appears first to Mary Magdalene and then later to the apostles,

He tells them “Be not afraid.”

For there is nothing to fear any longer.



But you say,

“Father, sin and suffering and death are still all around us

how can Jesus be victorious?

But I remind you of the words of the prophet:

“I lay before you life and death, the blessing and the curse. Choose life!”

Christ has conquered, but now man must choose—once again.


Yes, we will be tempted to sin, but in Christ we have the power to resist temptation.

Yes, we will suffer, but in Christ we can transform suffering into sacrifice

and offer it to the Father as a sign of true love and faith.

Yes, we will suffer death,

but those who choose life in Christ,

we will also share in Christ’s triumph over death

as He gives us eternal life in heaven

and finally raises up our mortal bodies on the last day.



As Jesus tells us in Scripture,

“All this is impossible for man: but not for God; nothing is impossible for God.”

So we seek to do what seems impossible,

as in baptism we become one with Christ,

members, as it were, of His own body.

We say that we die to the old life—life without Christ

–and rise to the new life: life in Christ

A life transformed, free from the power of sin.

A life filled with grace–with the power of Christ Himself.


By confirmation we receive the fullness of the Holy Spirit,

the Spirit that Jesus gave His apostles on Pentecost

and transformed them

from frightened cowards into bold evangelists!

A power to, as St. Paul says, “to fight the good fight, to finish the race.”


Finally, this life and power is renewed, strengthened and nourished in us

by the Eucharist.

On the night Jesus entered into the final mortal battle with evil,

He took bread and said “take and eat, this is my body”,

and He took wine and said “take and drink, this is my blood.”

In this Christ unites us to Himself through His Crucified and Risen Body,

and so unites us to His battle on the Cross

and His victory in the Resurrection.



Tonight [Today] is not simply the end of Lent,

[nor is it simply the end of RCIA]

–it is the greatest night/day of the year,

celebrating the greatest night/day of all time.

Tonight/today we remember that night/day 2000 years ago

when the God who created us so He could love us, and we could love Him,

made possible a new choice, a new beginning, for each of us.

The night/day when the love of God, exposed so exquisitely on the Cross,

and the power of God, revealed so gloriously in the Resurrection,

made it possible for us to share in his life—and his love and power–

and so become the men and women he created us to be in the beginning.


Tonight/today is not just the end of Lent, it is a new beginning for us:

let us celebrate His resurrection with heartfelt joy,

but let us also begin anew

to accept our share in His unrelenting battle against sin and death

so we may share in His glorious victory, in this life and in eternal life!


Christus resurrexit! Resurrexit vere!

Christos Anesti! Alithos Anesti!

He is risen! He is risen indeed!