4th Sunday of Lent 2012

God so loved the world that he gave his only Son, that whoever believed in him may not die but have Eternal Life. God did not send the Son into the world to condemn the world but that the world might be saved through Him.
– John 3

One of the purposes of the Lenten discipline of the church is to help us understand and live by two great truths; (1) the depths of evil involved in human sin and (2) the depth of God’s love involved in the redemption of the world.

When we look at the Cross with faith, we see the incomprehensible love of God who has delivered his own Son over to this cruel fate to save the world from its richly deserved fate of self-destruction. One of the worst consequences of sin is a blindness caused in the heart of the sinner, an insensitivity to the evil of sin itself. How else do we explain the constant tendency of even God’s chosen people to fall back into sin, into the infidelity piled on infidelity that marks the history of the original chosen people. Today’s first reading even accuses them of practicing the abominations of the nations, which included human sacrifice at the nadir of their history, and of polluting even God’s temple in Jerusalem, for which abominations God allowed the temple to be destroyed and allowed his people to be handed over to their enemies in the Babylonian exile. This was the only way that God could cure them of their blindness to the evil of their ways, to subject them to the crucible of suffering for seventy years in Babylon. And yet this very remedy shows the love of God for them in spite of their infidelities and evils, he wanted to restore their dignity and restore them to their homeland.

But this blindness to the evil of sin, which leads to repeated infidelities and imitating the abominations of the nations is not limited to the first chosen people, for the history of God’s new chosen people, the New Israel established by Christ, has also been scarred by the same tendency to sin and unfaithfulness, even though the Church has always also had her core of saints whose fidelity to God has been the greatest fruit of the Cross of Jesus Christ. Nonetheless, the history of sin did not end with the old covenant, only the history of helplessness before this plague of the human race, for God so loved the world that He gave us His son to deliver us from our own self-destruction by the grace of his Cross.

The Cross of Jesus is the only effective way we have to discover the true evil of sin, to become sensitive to and horrified by the reality of sin. If sin cost this much to be overcome, cost the death of God’s only-begotten Son, then what a truly horrific thing sin must be. When Jesus is lifted up between heaven and earth on the cross, then will men be able to see the horror of their sins, for what it has done to God’s son, and then will they have the hope of repenting this evil by opening themselves to His forgiveness and grace, symbolized by the embracing openness of his arms on the Cross. But, conversion, genuine conversion begins always at the foot of the Cross, and consists of a confession of the sin that caused His death. Only with such a recognition of the evil of my sins, and a true repentance can I access the mercy of God that flows in the blood of Christ.

But the recognition of the evil of sin is only the first lesson of the Cross, the greater is the truth that God so loved the world… In spit of everything, in spite of the countless betrayals of his love and infidelities to His love, the sins beyond imagining of the human race, still, God so love the world, that he gave his only son, not to condemn, but to save the world. Such love too is beyond our capacity to understand, much more beyond our understanding than is the evil of sin. Where do we find such love in this world? How many times can any one of us be betrayed, have someone we love be unfaithful to us, before we can no longer find forgiveness or love in our hearts? Yet a whole universe of sin has not caused God to stop loving the world he created, and has not kept him from delivering his own Son into the hands of sinners to save the world. How can we understand such love, if not by clinging with heart and soul to the Cross on which this love was nailed for our salvation. His arms were open, because he loved us all to the end.

The world, in all its sinfulness, does not get finally condemned for any of its sins, since the price has been paid to redeem the whole world, by God’s only Son. The final condemnation comes from a refusal to believe in God’s Son, that is, in God’s love which has sent the Son to redeem the world. This is the first and the ultimate sin of the world, the refusal to believe in God’s love which so love by which the world was so loved that God sent His only Son to redeem it’s sins: “Whoever believes in Him avoids condemnation; but whoever does not believe is already condemned.” Sinners are condemned not simply on account of their sins, for from these they have been redeemed by Jesus if only they put their faith in Him and begin anew to walk in His light. The judgement upon them is that they refuse to believe in Him and refuse to walk in His light. For if they believed
in Jesus they would no longer walk in the darkness of their sins, but lead new lives in the light of Jesus’ teaching and by the power of His grace.

In contrast to the incomprehensible love of God of has given his only son for us sinners, is the fear of the unrepentant sinner who does not even come near the light of Christ “for fear his deeds will be exposed. Why is the sinner afraid his deeds will be exposed, in the light, unless he does not believe in God’s love, God’s will to redeem him from his sins? This fear which results from a failure to believe in God’s love appeared in the very first human sin in the garden, when our first parents failed to believe in God’s love, and refused to trust that his commandment was for their well-being, rather than God’s own well-being. The same attitude of disbelief leads t fear in the sinner in every age, and keeps the unrepentant from walking in God’s light, lest his sin be exposed to that light.

The unrepentant is afraid to repent, why? Because, lacking faith, he is afraid that the way of God will mean unhappiness, whereas the way of sin at least some temporary gratification, some temporary pleasure or happiness. The unrepentant fails to believe in God’s love, that it is God’s love, and only God’s love that can make us happy in a permanent way. He fears repentance and conversion because he fears that it will bring unhappiness. That is the great lie of the Father of Lies, to make man distrust God’s love, to disbelieve that God’s love is man’s happiness, and this love went to such lengths – the sacrifice of Jesus – to redeem man from his own self-destruction by sin.

Lent is meant to focus our attention once again on these great mysteries of our salvation: the evil and self-destructiveness of sin, and the incomprehensible love of God for his sinful children. The Cross stands at the heart of creation to remind us of this truth that God so loved the world, and to draw our hearts and minds to that love which knows no limits in its mercy. As St. Paul says in today’s second reading.

God, who is rich in mercy, because of the great love he had for us, even when we were dead in our transgressions, brought us to life with Christ
Yes, “we are truly his handiwork, created in Christ Jesus,” indeed recreated “to lead the life of good deeds which God prepared for us in advance.” May we take these words to heart this Lent, and know more deeply the mercy and love of God in our lives, and the joy of the new life he has given us in Jesus Christ.

3rd Sunday of Lent 2012

St. Raymond of Peñafort
Homily by Fr. John De Celles
March 11, 2012

For the last 2 weeks there have been two very strange stories in the news.
One was about a woman, a law student,
who testified before Congress
lamenting the fact that the Catholic university she attended
refused to pay for her contraception.
The other was about a woman, who was devastated because
after she had introducing her lesbian lover to a priest,
that same priest refused to give her Holy Communion at Mass.

Now there are many very strange things involved in these stories,
but let’s just focus on one right now.
In particular,
while both these women insisted they should be free to conduct their lives
in exactly the way they feel like conducting them,
they also insisted that the Catholic Church not be allowed
to conduct itself in the way it believes is morally right.
Because they demand it, we have to give it,
regardless of what we believe God has commanded.

I find this stunning….

But as I’ve thought about it this week,
it became clear to me that these two events are just symptoms of a larger,
societal problem.
That is too many Americans have adopted
a corrupted understanding of our most basic value— “love.”

Put simply, over the last few decades we’ve more and more come to believe
that love is all about first and foremost about feelings.
So that if you have strong feelings of attraction toward someone,
that must mean you love them.
Or if someone makes you feel good that must mean they love you.
And on the other hand, if someone makes you feel bad,
or uncomfortable or afraid or hurt or diminished in any way,
for whatever reason
that someone not only doesn’t love you—they must “hate” you.

Of course, this way of understanding love has always been with us,
but in the past it was always dismissed as childish and detrimental
to the true good of the person and society.
Instead, a more mature and truly human understanding of love
was held as the ideal.
That ideal of love is sometimes defined as
“willing and striving for the good of the other”
–if you love someone, you want what is truly good for them,
and you do what you can to bring that good to them.
Notice, it has nothing to do with feeling good:
it’s about being good and doing good.
Good feelings are not necessarily reflective of true and objective good:
shooting heroin in your arm every night
might make you feel good for a while,
but there in no way is it truly, objectively good for you.

And yet that kind of feeling good
is what the popular culture promotes as “love.”
And so the culture finds it almost impossible to find love
in saying “no” to something that makes you feel good.
And so the Church is unloving if they deny contraception
—after all, what college or law school student
doesn’t need contraception to feel good?
And the Church is hateful if they tell a practicing lesbian
that she shouldn’t receive Holy Communion
—after all, Holy Communion makes her feel good,
it makes her feel close to Jesus,
even if she’s chosen to separate herself
from him completely by her mortal sin,
which is not good at all…

All the while the Church is only saying,
we truly love you, and we want only what’s good for you
and we’ll do only what we understand to be truly good for you,
which has very little to do with whether or not
it makes you feel good right now.

This dichotomy of these 2 meanings of love is seen nowhere more clearly
than in that which is the object of our particular reflection throughout Lent:
the suffering and crucifixion of Christ—or simply, “The Cross.”
The Cross has never made anyone feel good:
not the Blessed Mother, or St. John or St. Mary Magdalene
standing at the foot of the cross;
not the Roman soldiers, or Pontius Pilate,
and not even the members of the Jewish Sanhedrin.
It certainly doesn’t make you or me feel good.
And above all, it definitely did not make Jesus feel good.
And yet, it was the most truly profound expression of the Lord’s
willing our greatest good—our salvation,
and the greatest thing he could do to bring about our greatest good,
to win our salvation.

And so 2000 years ago St. Paul wrote, as we read in today’s 2nd reading:
“Jews demand signs and Greeks look for wisdom,
but we proclaim Christ crucified,
a stumbling block to Jews and foolishness to Gentiles.”
Today he might say:
“Americans demand good feelings,
but Christians proclaim Christ crucified,
a stumbling block and foolishness to Americans.”

Now, saying all this I might appear to be talking about
some nebulous culture “out there,”
or perhaps about people who embrace that culture—but still “out there.”
And I am to some extent.
But what worries me most is how that culture “out there”
has influenced us “in here.”
Because we don’t just stay “in here” in this church–we live out there,
where we are constantly surrounded by the culture and its values
—especially it’s strange notion of love.
It’s in the books we read, the movies and shows we see,
the news we watch, the lessons we learn in school,
and even in the conversations we have with friends and family.
It’s almost in the air we breathe.
You may think you avoid it,
but it’s almost impossible for it not to effect each of us in some way.

Think of how many Catholics are embarrassed by the idea
of a priest denying someone Communion.
I mean, that must make the person feel awful.
But remember what St. Paul says elsewhere:
“Whoever…eats the bread …of the Lord in an unworthy manner
will be guilty of profaning the body …of the Lord…
and eats…judgment upon himself.”
Is it truly loving to make a person feel good,
by letting them profane the Lord’s body and bring judgment
(meaning hell) on themselves?

How many would be embarrassed by our Lord in today’s Gospel:
“He made a whip out of cords and drove them all out of the temple area.”
Pretty embarrassing.
And really, hateful, by modern cultural standards.

And yet, Jesus didn’t hate the moneychangers,
anymore than he hated the scribes and Pharisees when he told them:
“…You serpents, you brood of vipers,
how are you to escape being sentenced to hell?”

He didn’t hate them, he loved them.
But some people are more thick-headed than others
—some can be corrected by a gentle word,
and some by an intellectual argument,
But some can only be corrected by plain, harsh criticism,
and some apparently only by a whip.

As St. Paul tells us, in his letter to the Hebrews:
“‘the Lord disciplines him whom he loves,
and chastises every son’
…he disciplines us for our good…
For the moment all discipline seems painful;
later it yields the peaceful fruit of righteousness…”

“For our good.”
Not our good feelings.

I remember once when I was a just a little boy,
I ran into to the street and almost got hit by a car.
My mama, the sweetest, kindest, gentlest woman you ever met,
grabbed my arm, spun me around and slapped me right on the bottom.
It hardly hurt at all, but she definitely got my attention.
I had no doubt she loved me,
but I also had not doubt that I would never run into the street again.

In Lent, we remember all of this,
and in effect we invite the Lord to be brutally honest with us
—to show us, in whatever way is necessary, what is truly good for us.
In effect, we ask him to call out to us like he did to Pharisees
to break through our stubbornness.
And yes, we even ask him to take a whip to us if necessary,
not to drive out the moneychangers from the temple in Jerusalem,
but to drive out the sins and vices in our souls,
sins we act out with our bodies,
which are supposed to be the temple of the Holy Spirit.
And we even join him in this chastisement,
by figuratively taking a whip to ourselves, by our acts of penance.

Now, please, don’t write the bishop saying I told your to whip yourselves.
But by simple things like giving up chocolate or meat or coffee—whatever—
and by adding prayers and acts of charity to your daily life,
you remind yourself that love is not about feeling good,
but about being and doing good.
And in fact, we remember that in the end,
sin hurts us more than any whip or penance could.
because sin keeps us from being good—being the best we can be.

So, just as in love the Lord takes a whip to the moneychangers,
we ask him to take a whip to us, and we take a whip to ourselves.
But notice,
Scripture tells us “He made a whip out of cords.”
Doesn’t sound like a very formidable or whip
—it doesn’t sound like it would hurt very much.
Kind of like the verbal whip he took to the scribes and Pharisees
—words of truth, that stung, but did no real damage or injury.
And the whip he takes to us is the mildest of discipline:
his yoke is easy, his burden light.
And the whip we take to ourselves, honestly, they’re not that severe.

But then we remember another whip
—a whip he took to himself,
or rather a whip he allowed others to take to him,
as part of the penance he did for us on the way to the Cross:
what we call “the scourging at the pillar.”
History tells us that the whip wielded by his Roman guards
was not a harmless whip of cords,
but a vicious deadly instrument of torture.
The “flagellum” consisted of several thongs of leather,
with lead balls or pieces of bone at the end.
It was not designed to get merely your attention,
but to violently rip open the skin, down to the muscle and bone.

Our Lord would never take such a whip to us.
But out of love he gladly endured such a whip for us.
Again, not for a good feeling, but for our true good—our salvation.

During Lent we turn our eyes and minds and hearts to meditate
on the suffering and death of Jesus.
Not because it feels good to watch him suffer,
but because in his suffering we discover
the amazing depths of his love for us.
And in His love we discover the true meaning of love,
—that seeks not temporary good feelings,
but seeks and strives for the true good of the beloved,
no matter how painful it is to us, or to them.

As we move forward in Lent, by the grace of Christ scourged and crucified,
may our penances remind us of this love,
drive out all trace of sin from our lives,
and fix in their place a true abiding love for God and neighbor.

3rd Sunday of Lent 2012

The dramatic confrontation in today’s Gospel, where Jesus drives the moneychangers and merchants from the temple precincts, is certainly one of the more startling events in the life of Our Divine Savior. He himself assures us elsewhere that he is meek and humble of heart, and there is no other record in the Gospels of his using physical force to correct evil in this world. While there are numerous accounts of sharp verbal confrontations and rebukes issued by the lord to the leaders of Israel, this event stands alone as an example of his using physical force to correct evil.

From the uniqueness of this event, then, it seems clear that Jesus judged this commercial activity in the temple precincts to be an unbearable insult to His Father’s House and thus, indirectly at least, to His Father. The gravity of the offensive behavior is revealed by his response, arousing what other sins could not, that is, arousing his indignation to the point of physical force.

All sins are ultimately insults to God, but most grievous evidently are those that bear insult to God, such as intruding the sacred space of the Temple for the business of selling sacrificial animals and money exchange: Jesus cries out “stop making my Father’s house a marketplace.” Even the outer Court of the Gentiles, where this offensive activity was taking place – the only place where Gentiles could gather – was a place of prayer, not a secular space for business. Indeed, Jesus anticipates his mission which will extend to the Gentiles, and surely it must have aroused his anger that these righteous Gentiles who came there to pray were scandalized by seeing this sacred place turned into a market place. In other words Jesus’ zeal was for his Father’s House as a whole, not only as a place of worship for God’s chosen people, but also as the place of prayer for those non-Jews whom he would one day call into the inner courts of the Kingdom of His Son. So, Jesus’ zeal was not only for the honor of His Father, but also for the salvation of both those devout, Jews and Gentiles who must have been scandalized by this desecration of God’s Holy Temple.

Now we know from this same Gospel passage that Jesus identified Himself as the true temple of God when he later said: “Destroy this temple, and in three days I will raise it up.” And. St. John immediately clarifies His meaning when he states that Jesus spoke of the temple of his body. (John 2:19) St. Paul will later establish the link between the Temple of Christ’s body and our bodies as temples of the Holy Spirit. In 1 Cor. 3:16, Paul says: “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” This has serious implications, for if we are truly God’s temple, then any sin we commit is offensive to God simply because we are his temple, made not by human hands, but by the holy Spirit temple, and God intends to dwell within us.

Every sin for a Christian then is doubly offensive to God, directly since we are disobeying his commandments, which means rejecting His will for us, and indirectly, since sin in one way or another every sin desecrates His temple, which is our body and soul. Now we can hopefully see how sins of the flesh desecrate the body as temple of God. Our body is like the outer court of the Gentiles, but it is the temple of God nonetheless, and fornication, adultery, and even more poignantly, suicide desecrate the body as God’s temple.

But perhaps we do not so easily see how other sins listed in the decalogue recounted in our first reading today actually desecrate the soul, the spiritual part of God’s temple, the inner sanctum of the human temple, the holy of holies, when God dwells there.

For instance, lying, stealing, murder, coveting, disrespecting our parents or others in authority, all of these sins desecrate the soul, for they all originate in the soul and all befoul the beauty of that temple. When we lie, the soul is the power by which we lie, and the soul is befouled by the lie becaue it makes us a liar; when we steal, the theft begins in the soul that desires what is another,s and intends to possess it, and so on, and the theft befouls the soul because it makes the soul a thief. And if I murder, the act of murder befouls the souls which originates the murder and makes the a soul a murderer. The victim of our sins against our neighbor is not just our neighbor, but first of all our own self. By sin, then, I desecrate my own soul and indirectly insult the Lord who would dwell there as in His Temple.

And it does us no good to say, well, I didn’t intend to offend God; the fact is that some human actions are objectively offensive to God’s divine honor whether we intend them to be such or not. I am sure many of those who were trading in the temple did not intend to directly offend God, but they did intend to do something that was in truth, objectively, offensive to the divine Lord. Moreover, the prophets had warned them not to turn His house into a marketplace; indeed, Jesus was simply restating the moral norm of the prophet Zechariah (14:21) when he said, “stop making my Father’s house a marketplace.” Yet these men freely chose to ignore that moral command. They had distorted their conscience, and they were guilty of this offense against the honor of God.

Likewise today, people often choose to distort their consciences by ignoring the law of Christ speaking through His Church, just as Christ had spoken through the Prophets long before. People sometimes pick and choose what they consider binding on their conscience, just like the money-changers and merchants in the Court of the Gentiles chose to ignore Zechariah and other prophets who decried these abuses of the temple. Will such so-called cafeteria Christians expect Christ to judge them differently than those merchants in the temple? The temple those men of old desecrated was only made of bricks and mortar, marble and other materials. But the temple we desecrate is far more precious, the spiritual and immortal soul, the body consecrated in Baptism, that is the true temple we abuse, far more precious in the judgement of God than the glorious temple of Jerusalem.

In short, all sin offensive to God. First because it contradicts his moral law which is, as Jesus teaches, a law of love, a law that teaches us how to love God and how to love our neighbor as our self. To disobey the law is to insult the lawmaker, to affirm that His law is not for out good but some other motive. Secondly sin offends God because it desecrates His temple, His temple in us, where God has chosen to dwell for all eternity, and in a far far more intimate way than ever he dwelt in temples made by human hands.

The commandments then teach us our great dignity; and the fact that Baptism makes us a temple of God likewise teaches us our great dignity. St. Leo the Great said this over 1500 years ago: “Christian, acknowledge your dignity, and, having become a partner in the Divine nature, refuse to return to the old baseness by degenerate conduct.” When God dwells within us, we become, as St. Leo says, “a partner in the Divine Nature.” The body and the soul become His glorious temple. How can we ever turn back to our old baseness by degenerate conduct. Know your dignity, and you will never allow this temple of God to be debased.

2nd Sunday of Lent 2012

St. Raymond of Peñafort
Homily by Fr. John De Celles
March 4, 2012

As Sacred Scripture tells us,
and Pope Benedict XVI so often reminds us,
God is love.
In fact, it is true that the only reason any of us exists is because of this love:
God loves so much
that he gives us life so that he can love us, and so we can love him.
And this love is expressed concretely in the fact that he desires to
gives each of us life in the context of a family:
a husband and wife who live and love each other,
and then, like God himself,
extend that love to by giving life and love
to their own children.
So that God holds the family up as a sign of his love:
I love you, he says, like a husband loves his wife.
And, perhaps more profoundly,
I love you and give you life,
like the best most powerful and perfect father
loves his children.

Today’s readings give us 2 examples of how he
uses the sign of the love of the family
to explain the mystery of God’s love
–and the life that springs forth as a the fruit of that love.
In the first reading we find Abraham and his family.
Abraham loves the Lord because the Lord has first loved him:
as we read elsewhere in Scriptures, God shows his love to Abraham
by making him one of the greatest fathers in history:
“I have made you the father of a multitude of nations…
I will make you exceedingly fruitful.”
And as the story in today’s text takes place,
the Lord has already begun to fulfill his promises:
he’s given him a wonderful son, his firstborn–Isaac.

And because of this mutual love between God and Abraham,
Abraham’s willing to do anything for or give anything he has to the Lord
–when God calls him he has only one response: “Here I am!”
But God doesn’t ask Abraham to give just anything
–he asks for the one thing that Abraham loves most in all the world
–he asks Abraham for the life of his beloved only Son, Isaac.

We read this passage and we’re incredulous
–this doesn’t sound like a loving God.
And if love is life giving, why does this loving God
want Abraham to take away the life of his only son?
Now, remember, the ritual sacrificing of children was not unusual
among the pagans who worshipped false gods in Abraham’s day,
so he wouldn’t have been as shocked by God’s command as we are.
But he would have been just as heartsick and confused as we would be:
he loved Isaac, his only child.
Even so, Abraham remains steadfast in his love and trust for God
–and without hesitation he takes Isaac
and obediently goes to the Mountain called “Moriah,”
as ordered, and there he prepares to sacrifice his boy.

But of course, in the end,
God loves Abraham too much to ask this sacrifice of him
–God does bring life, not death.
So when Abraham climbs the mountain out
of love for God expecting only sacrifice
— at the top of the mountain he finds the fruit of God’s love
–God gives him back the life of Isaac
and promises him the gift of the innumerable lives of his descendants.

Then we leave Mount Moriah and move to the Gospel–some 1700 years later
–and find other Mountain–Mt. Tabor
–and another father and son–God the Father and God the Son.
Peter, James and John have followed Jesus all over Palestine
–and finally up Mount Tabor
–because they love Jesus and the God he calls “Father”.
And when they get to the top of Mt. Tabor,
Jesus returns their love in a singularly beautiful gift.
He becomes physically transfigured before their eyes
–his face shines like the sun, and his clothes become white as light
–as God the Father reveals not only his infinite love for his Son,
but also that in that love,
the Father and Son share the same glorious divine life.
A love and a life that when seen in their full glory are almost blinding
–both to the eye and to the heart–
and leave Peter almost speechless,
overwhelmed by a love that exceeds anything he’s ever known.

But the story of life giving love in today’s readings is not complete yet.
Besides the boundless love of the two fathers,
God the Father and father Abraham,
we also find the love of two sons–Isaac and Jesus.
And while at first they seem to be very different
–Isaac is to be sacrificed, while Jesus is glorified
–the reality is that both the sacrifice of Isaac
and the transfiguration of Jesus
both point toward an even greater revelation of God’s love.
As St. Luke’s account of the transfiguration tells us,
Moses and Eli’jah were talking to Jesus about
“his exodus, which he was to accomplish at Jerusalem.”
The two mountains of Moriah and Tabor point toward a third mountain:
Mt. Calvary in Jerusalem:
the mountain where the greatest revelation of God’s love
and its life giving fruit unfolds
–the mountain of the Cross.

As we carefully read the story of Isaac
we’re struck to find that a dramatic similarity between Isaac and Jesus:
they are both the first born
—the only begotten sons and beloved of their fathers,
and both silently and lovingly accept the wills of their fathers
as they both struggle up their mountains carrying the heavy wood
upon which they will be offered in sacrifice.
And as God, in his great love, spares Isaac on Mt. Moriah,
he also looks ahead 1700 years with that same love
to see Jesus on the Cross at Mt. Calvary.
Because its on Mt. Calvary that the divine Father fulfils the sacrifice
he would not ask Abraham to offer.
From the depths of his infinite love,
God the Father gives his only Son, His “beloved Son”,
and God the Son gives himself
as the one perfect sacrifice of perfect love
for the life of the whole world.

Some might ask, how could God the Father allow his own Son to be a sacrifice.
Much the same as a father might send his eldest strongest son off to war
to defend the lives of the rest of the family,
God the Father sends His Son, who volunteers,
off to lay down his life for all of us.
It pains the Father as much as it does the Son
—in a way, part of the Father dies with His son.
But they both accept this as necessary, for our salvation.
And they know that in the end this sacrifice will not end in death, but in life
—the Resurrection!

The Cross is the sign of perfect love, and Isaac on Mt. Moriah points to it.
And as we move to Mt. Tabor, the apostles are given a preview
of the fruits of that Cross of love—the glory of the Resurrection.
So that on Good Friday, even as Peter, James and John
know that Jesus has given up his human life
on the Cross of Mt. Calvary,
they do not loose hope,
because they have seen what Jesus and His Father know:
that the love of Jesus on the Cross must bear the fruit
of the glorious life promised by the Transfiguration on Mt. Tabor.
And so even in their grief and confusion, they await the Resurrection.

During these 40 days of Lent, out of love for our heavenly Father
and his Son our Lord, Jesus Christ,
we’re called to imitate Isaac
and join our Lord by picking up the wood of sacrifice
and walking up the mountain,
retracing in our own lives the way of the Cross,
and by our own sacrifices and prayers sharing in his sublime act of love.
But as we reach the top of the mountain on Good Friday,
the Lord stops us and again, as with Isaac,
out of love for us, makes himself the sacrifice.
And then, as with the Peter, James and John,
as we face the death of our beloved Master,
we can look at the Cross and see his love,
and know that it will bear the fruit of life of the Resurrection.
By entering into his sacrifice, we enter into his love,
and by entering into his love we share in his eternal life.

Today all this is capsulated in a most sublime way,
in the mystery of this Holy Mass.
We find ourselves, sacramentally, going up the steps of Mt. Calvary,
standing at the foot of his Cross.
We offer bread and wine, symbols of our daily sacrifices,
and Christ transforms them
into His own body and blood sacrificed on the Cross,
uniting our imperfect acts of love to his most sublime act of love.
And as we receive Him in Holy Communion,
we begin to see the fruits of that sacrificial love,
as it becomes for us truly the Bread of Life,
the life of the resurrection taking root in our lives today.

Today, as we eat the bread of life,
may we open our hearts to share in the Cross of Christ,
so that this season of Lent may bring about
an ever-deepening conversion of our hearts
to a more perfect sharing in the life and love of God our Father
and His only begotten Son, our brother, Jesus Christ.

2nd Sunday of Lent 2012

Then Peter said to Jesus in reply, “Rabbi, it is good that we are here!”
– Mark 9:5

What is lent if not a time of renewal, like Springtime which renews the beauty and fertility of the earth. Lent is a time of grace and divine mercy, a time of drawing near to our final destiny, to our God who is that final destiny; and “it is good, Lord, that we are here.” Lent is truly a most special time for those who have their heart set on the things of God, but yet not perfectly set on those higher things because, unfortunately, AS the English poet Wordsworth said so succinctly, “The world is too much with us; late and soon, Getting and spending, we lay waste our powers…” That’s our problem is it not? Our hearts are fickle because we are too attached to this world and its attractions. And I’m not talking here about evil attractions so muc as good attractions that are nonetheless worldly attractions.

The world is a real problem for us Christians. Of course, the world that is a problem is not the world of nature, which is good in itself, since it was created by God. Some religions and philosophies have seen even the material world of nature as evil, and they see salvation or human fulfillment as accomplished by in some way escaping from it. But this view of the material world is simply not compatible with Christian faith or the truth about man’s salvation.

But we also are taught that, the world in the human sense, the world that man creates, that whole man-made system of human relationships and institutions, the world constituted by human culture, science, economics, politics, social relations, etc., we know that that world is an ambiguous reality, a terrible mixture of good and evil, and thus a real threat to man’s salvation. To see this ambiguity of man’s world, we might think of the internet, the great modern means of human interaction, and the good it provides but also the evil of pornography, hate and revolutionary sites, bomb-making sites etc. There we see the ambiguity and the meaning of “world” in St. John’s Epistles when he says that we must hate the world, if we are to love God. It is the world of man that we must be on guard against, since this human world, is inevitably hostile to God, simply because it’s not formed or structured by faith, but by that deadly mixture of human virtues and human vices, where the vices always seem to be in the ascendency, given the power of evil in the absence of faith and God’s grace.

This human, fallen and unredeemed world has its attractions for us because we live in the world, and depend upon it for most of the necessities of life. This world of ambiguous good and evil can be a temptation for us, but that is primarily our problem, because, while we have access to God’s grace, we also still have disordered hearts as a result of sin. If the world attracts us away from God, if our hearts become too set upon the attractions of this world, good and evil, as if they were the purpose for which we exist, that is, become a false god for us, the problem has to be found in our hearts.

So each Lent, the Church reminds us that all is not well with us, and that we must discipline ourselves if we are to live in “the world” without becoming “of the world,” that is, too attached to the things of the world, no matter how good they may be, and that could apply as well to God’s good world of nature. If any of these attractions, even if good in themselves, lead us away from God as the primary object of our love, then they become dangerous, even evil, for us.

Still, we Christians who live in the world will not attain our salvation and happiness by escaping from the world as if our vocation was like those of hermits or cloistered religious communities. Escaping is part of their vocation, not ours. Jesus’ prayer for us to His Father makes this clear: I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from the evil one. So Christians who live in the world, the vast majority to be sure, must attain their salvation by using the world as God wills and staying clear of the evil one, who always converts the world into a trap for us. We conquer the world, as Jesus says, by living in the world with pure hearts, that is, by living in the world and avoiding its evils while making proper use of its goods, thus without making them into a god.

But how do we purify our hearts so as to conquer the world as Jesus did? We begin by acquiring a faith like that of Abraham, a faith that is ready to sacrifice whatever God asks so we can remain faithful to His word. Abraham’s faith was so great, that he was ready to sacrifice his only son, the son of his old age, if God demanded it. His faith enabled him to be like the Father who one day would do what he did not require Abraham to do, offer up his only-Begotten for the salvation of the world. And God blessed Abraham’s faith by making him the father in faith of all who would belong to the Kingdom of that Son of God, who was also his distant offspring.

The Lenten discipline must be challenging enough to grow our faith. It must hurt, hurt our pocketbooks by alms which shows that we do not make money our god; hurts our appetites to show that we do not make the stomach a god, or any other object of our appetites. Lent must hurt our free time, so that prayer can take the place of so much idle and useless expenditure of time, time that is so valuable since it is so limited. We must use Lent to give God more time than we do other infinitely less important expenditures of our precious time.

Lent’s not easy if it’s worthwhile; nothing ever is. But the Lord encourages us in so many ways by holding up to us the blessed future that awaits us in heaven. His Transfiguration was such an encouragement to his apostles who would shortly face their own terrible Lent during his Passion and death. He gave three of His chosen disciples this special gift of seeing him ahead of time in his Glory, so they could survive the horror of his passion. And they pass on to us this glorious vision on Mt. Tabor. Through their witness, the glorious transfiguration becomes a gift to the whole Church down through the ages, as this memory of the Apostles sustains us as we pass through the trials of this life to the glory of the Life to come. We believe that the glory of God, which transfigured the humanity of Jesus on the mountain, is likewise the same glory that will raise and transfigure our lowly bodies, and make us His Heavenly companions for evermore. It is this faith that makes Lent great for us, a time of testing, a time of trial, a time to prove and increase our faith, and decrease our attachment to this world in favor of the world to come.

Think of Lent, then, as a great gift from God, and you are on your way to a proper understanding of how to live in this world, so that it remains always the blessing God intends it to be for us, leading us to God rather than away from God. Deny your appetites and your self-will during this season each year, and you will in fact be happier in this world, because it will be less and less a temptation, and more and more a blessing from God, and will help you find your true happiness in the world to come. Learn by Lent to hate this world in so far as it is a temptation, and you will be able to love this world in so far at is a blessing and a gift from God. Keep your heart fixed on Heaven, and you will never despise this earth.

1st Sunday of Lent 2012

St. Raymond of Peñafort
Homily by Fr. John De Celles
February 26, 2012

So we begin our 40 days of Lent, 40 days preparing for Easter.
But we do so as Jesus did: before Easter he endured Good Friday, and the Cross.
And so in Lent we prepare for Easter by entering into the mystery of the Cross,
uniting our acts of penance and love to Christ and His Cross.

It seems that almost from the very beginning the apostles and their followers
celebrated Easter, and spent time preparing for it, with some form of Lent.
But the length and nature of Lent seems not to have been very uniform
for the first 3 centuries of the Church.
It’s only in the year 325 at the first gathering of the bishops
at the Council of Nicaea
that we see the uniformity of the 40 days penance
become the rule throughout the Church,
and a very important part of Christian life.

But why did the long 40 day season of Lent suddenly become so important?
It seems to me that it relates to the ending of the persecutions:
just 10 years before the Council of Nicaea
the Roman Emperor ended the systematic persecution of the Church,
and soon thereafter made Christianity the official religion of the empire.
Before that, being a Christian required a unique commitment.
When you might die tomorrow for the faith,
the words of Jesus in today’s Gospel rang particularly true:
“Repent, and believe in the gospel.” “The kingdom of God is at hand.”
And the differences between pagan values and Christian values were easy to see.

But when the persecution ended,
it became easier to blur the differences
and to identify less with the strict moral teachings of the Church.
So that it became very important once a year to stop and look at themselves,
to recognize their sins, and answer again the call of Christ:
“Repent, and believe in the gospel.”

We see this same thing happening in our own world today.
In our own country, lulled to sleep by the blessing of religious liberty,
Christians, and Catholics in particular,
have come to identify less and less with Christ and His Church,
with all it’s moral teachings and practices,
and identified more and more with the culture around us.
This wasn’t so bad when that culture was largely shaped by Christianity,
but over the years secularists have more and more
stripped the culture and laws of their Christian values.
So that now even that religious liberty
that has been so critical to the amazing success of the American experiment,
is at risk of being thrown aside,
as a new persecution of the Church begins.

We see this in so many ways,
but most clearly in the President’s attempt
to force us to buy or provide insurance
for contraception, sterilization and abortifacients
—directly against the doctrine of the Church.

So this year, Lent is especially meaningful and poignant,
as the values of the secular world and values of the Church
come into stark relief.
Suddenly the suffering of Christ at the hands of his persecutors,
as public leaders had him bound and led where he did not want to go,
takes on a more personal meaning,
as we sense that the same may lay in store for his body on earth, the Church.
And so, as in the days of the early Church,
this year the words of Christ resonate more profoundly in our hearts:
“Repent, and believe in the gospel.” “The kingdom of God is at hand.”

But other words of today’s gospel text also resonate with particular meaning today.
It tells us
“Jesus out into the desert, and he remained in the desert for forty days,
tempted by Satan. He was among wild beasts…”

In 1968 Pope Paul VI drew a line in the sand, saying “this far, and no farther”
to the secular culture,
as he reasserted the Church’s apostolic and infallible teaching
on sexuality and procreation, and against contraception,
in his prophetic encyclical, “Humanae Vitae.”
Unfortunately, in response, Catholics in America largely
sided with the secular world against the Church.

And since then, this new alignment has only become more pronounced.
So that not for “40 days” but for over 40 years,
American Catholics seem to have gone “out into the desert,”
“tempted by Satan” to join in the decadence of the “wild beasts” around us.
And while the Church itself, under the protection of the angels,
has remained steadfast to the truth of Christ and apostolic teaching,
even so, too many individual members of the Church have not.
And Lord cries out to us: “Repent, and believe in the gospel.”

American Catholics have many sins to repent.
But in the last few weeks one of them has come to the forefront,
as it has become the whip which secularists
have used to scourge Christ’s body, the Church.
I speak of course of the sin of contraception.

Of course, this is no accident,
since in so many ways the acceptance of contraception
has been the root of the rejection of Catholic morality,
especially sexual morality.
Because when we remove procreation as an essential part
of the intrinsic meaning of sex,
we start down a road that ends up stripping sex of all its true meaning.
And if sex has no real meaning, no higher purpose,
then it is reduced to whatever lower purposes we choose,
and we become more like “wild beasts,” and less like human beings.

This is why I think the greatest sins of our 40 years of wandering in the desert
are not simply the sins of misusing sexuality
but rather the sins of failing to teach and defend the truth
about the true meaning of the great gift of sexuality,
beginning with the truth about the evil of contraception.

And while the president’s contraception mandate
is fundamentally an attack on religious liberty,
the irony is we would never be in this situation
if for the last 40 years we had used our religious liberty
to proclaim the truth about contraception.

All Catholics, but especially priests and bishops, have to repent this sin.
And so, in the Spirit of Christ coming forth from the desert,
we must not remain silent any longer.
And we must vigorously support priests and bishops who tell the truth,
even when it is inconvenient, or painful to hear.

And so my friends, I say to you,
contraception is fundamentally evil,
and destructive to the good of marriage and the family
and degrading to the true meaning of sexuality.

This teaching can be difficult to understand, and to teach,
especially as conditioned as we are in secular mindset.

But think of this:
there is probably no greater grief to a family than the death of a child.
When that happens it just tears your heart apart.
But why?
Because human life is so incredible,
especially when we see it in all its innocence and wonder,
with all its potential wide open, in a child.

But then ask yourself: where does that incredible human life come from?
The truth is it comes from a particular act of human intimacy
that our culture increasingly tries to tell us
is no more meaningful than a handshake.
But if human life is so incredible,
wouldn’t the unique and very human act it comes from
be something pretty incredible too?
If human life shouldn’t be wasted, but respected and cherished as wonderful,
shouldn’t something of that be reflected in its origin?

It’s kind of like at Mass, when the priest says the words of consecration
and suddenly, miraculously, there on the altar
is the body blood soul and divinity of Christ—his very life.
And we see that moment, those actions and words,
as incredibly holy and awesome.

Then why don’t we see something incredible, holy and awesome
in the moment and action that transforms
simple human elements into the body and blood and even the soul
of a baby human life?

This is the thing.
This intimate act is designed by God to be the life-giving act.
And we don’t need the Bible to tell us this, although it does.
Because we see it in nature: we look at the physiology
and that is what the act is all about.

But because it involves the creation, or procreation, of not a mere plant or animal,
but of a human life—that incredible human child,
with all it’s potential and wonder—
we may begin at the physiology,
but we immediately see its meaning goes well beyond that.
The physical nature expresses a moral or spiritual nature—human nature.

Let’s go back to that young child who dies, and the heartbreak that death brings.
That heartbreak comes not simply because the child is dead,
but because the family loved that child in life,
and death separates us from living with the one we love.
You see, at the center of the meaning of human life is love!
Life is meaningless and empty without love,
and love is meaningless and empty without life!
In human beings, life and love,
are inseparable and at the heart of the very nature of mankind.

And so, the act of intimacy that is about so awesomely giving life,
must also be about awesomely giving love.
And because his parents should have
an unwaveringly committed to the life and love of that child,
they should also have a committed partnership
of sharing life and love together—in marriage.

So, that act that gives life to a baby
is intrinsically about giving both life and love
—both to the baby, and between the couple.
Any time that intimacy is expressed
without both a love-giving and a life-giving purpose,
in other words purposefully and intentionally rejecting
either of the two essential meanings of the act itself,
that intimacy and the dignity of the human beings involved
is mocked, degraded and abused.

And that, my friends is what happens in contraception.
It turns this most profound human act into a lie and a farce
—and it is inherently contrary to our human nature,
and so we call it both “inhuman” and “unnatural.”
And it degrades both the man and the woman,
and any child who might be conceived “by accident.”

Which is why in 1968 Pope Paul VI wrote in Humanae Vitae
that these intimate acts belong solely in the context of marriage and
“must remain open to the transmission of life.”

And it’s why he warned us that the wide-spread use of contraception
would quickly lead to
increased “[marital] infidelity…
the general lowering of morality…
[and] the man, …los[ing] respect for the woman
and…considering her as a mere instrument of selfish enjoyment,
and no longer as his respected and beloved companion.”

Look at the explosion of abortion, pornography, divorce, out of wedlock births,
and spousal and child abuse,
as well as the dramatic decline in marriage,
not to mention the widespread acceptance of homosexuality.
All this was made possible by the degradation of contraception.

My friends, this only scratches the surface.
There is much more to say—and to learn.
So go home today and read Humanae Vitae,
and look for opportunities to read or hear more about this teaching
—there are loads of solid books and DVDs and CDs easily available,
some in our library downstairs, but also on the internet.
And I promise to continue to try to give you more opportunities to learn about it..

But whatever we do, we must repent of our sin of silence.
We must reject the temptation of Satan,
and tell even the “wild beasts” of our culture about this beautiful teaching.
And we must support our bishops and priests, and pray for them,
that “driven” by the Holy Spirit and protected by the angels
they may bravely lead the Church in America out of its 40 years in the desert
to join Christ in proclaiming the good news of the Gospel,
especially the beautiful news about sexuality.

We are entering into a new time of persecution of the Church,
when we will see the stark differences between
the culture of the secular world and the life of the Church.
But from the Cross comes the Resurrection, through suffering comes redemption.
May this these 40 days of Lent be a time of true repentance and conversion
for each of us, for all Catholics in America,
and yes, for our beloved Country.

“Repent, and believe in the gospel.”

1st Sunday of Lent 2012

This is the reason Christ died for sins once for all, a just man for the sake of the unjust, so that He could lead you to God.
– Pet. 3:18

For Christians, the Season of Lent is a special time of grace which enables us to repent, to undergo a deeper conversion, to fulfill the command of the Lord we just heard in the Gospel: This is the time of fulfillment … reform your lives and believe in the Gospel. With the coming of Jesus, this is indeed the time of fulfillment, the fulfillment of the promises made by God to rescue us from our self-destructive behavior. Jesus is the fulfillment, our redeemer, and his grace is our salvation. And the core preaching of Jesus is just that basic: we are to repent of our sins and believe in His Gospel. But what does it mean to believe in His Gospel? It surely means that we must submit our souls, our lives, to the work Jesus has accomplished on our behalf and then base our lives on the truth that Jesus teaches us.

In the second reading, St. Peter specifies the essentials of our faith, what essentially we are to believe in: that the just man, Jesus Christ has died for the unjust, us, in order that we might be saved and be led to God by Jesus, the only-begotten Son of God. By his death in the flesh he died for our sins, and by His resurrection he became, in the flesh, the source of of eternal life which was the source of his Resurrection. We receive that life if we put our faith in the saving death of Jesus, his sacrifice on our behalf. In faith in Jesus, we escape the death of the soul, just as Noah and his family escaped the death of the flesh by the faith of Noah.

In the days of Noah, only eight persons put their faith in God’s word and escaped the flood. The rest of men scoffed at Noah’s warning and were drowned in the great flood that overwhelemed the earth. This is for us a parable to help us understand the fate of those who believe in the Gospel, as contrasted with the fate of those who refuse to enter the ark of the New Covenant. Those who repent and believe in the saving word and deeds of Jesus Christ will be saved by the Cross which like the wooden ark of Noah, carries them on the waters of Baptism to a new life in God.

On the other hand, those who deliberately refuse to repent and believe in the Gospel will be like those men of old who stayed outside the ark, and were lost. The ark of Noah, then, is truly a prefiguring image of the Cross of Jesus; the flood is a prefiguring of the Sacrament of Baptism; and, finally, the new life of Noah and his family a prefiguring of the new life that comes to us through Baptism, the new life of Divine Grace, the supernatural life of divine sonship in the Lord.

For Christians, the Old Testament is God’s revelation, but it is to be understood as a foreshadowing of the New Covenant. Thus events like Noah’s ark remain significant for us simply because they are divinely intended as images of the realities that will be brought about by the Lord in the New and Eternal Covenant. As St. Peter says, the baptismal bath, which corresponds to the flood exactly, contains not merely a physical effect, the preservation of man’s earthly life. Or the purification of his body as in the baptisms of the old rituals of Israel or surrounding nations.

The effect of Baptism goes far beyond merely preserving physical life and beyond the purification of any ritual bath of the old religions. Baptism causes us, says St. Peter, to have an irreproachable conscience, and it does so by washing away our sins in the blood of Jesus. The Sacrament, in other words, causes a true interior transformation in our souls, cleansing them from all stain of sin so that we can stand before God as His true children, sharing His life, and pledging our fealty with an irreproachable conscience.

So Jesus begins his Mission by calling mankind to repentance of sin, and to belief in the Good News, that by His death and resurrection, we receive the gift of salvation, the forgiveness of all our sins, and the regeneration of our natures in Baptism which transforms us into God’s children and gives us a new, irreproachable conscience. This is the gift Jesus offers to all, but to gain it each of must do two things to begin with, repent for the sins we have committed and believe in the Gospel he proclaims. This the heart of the Gospel. He has died for us, and by his death he has merited the forgiveness of our sins. By his resurrection, he has become for us the source of eternal life and restored goodness to our consciences by making them irreproachable before God.

But, if it is necessary for the unbaptized to repent and believe in the Gospel, how much more necessary is it for the baptized who have lost that irreproachable conscience they received in Baptism by falling back into the slavery of sin. Because we have been baptized does not mean that we ever, in this world, escape the necessity of responding to this call of Jesus to repent and believe. Who among us can say we have never betrayed our Baptismal gift from Jesus, our irreproachable conscience, by some form of sin? Even venial sin compromises the irreproachableness of our conscience, while mortal sin destroys the very life of Grace in our souls. And we stand before the Lord with even greater responsibility for having betrayed the free gift of His death, and always in danger of betraying it in the future. His call to reform our lives should strike our consciences even more since we have been privileged to receive his gifts in Baptism, and have not remained true to our promises.

How merciful God is to continue to address these words calling us to repentance every year, every day. For we are not only sinners, but sinners who have betrayed our first troth! Yet how unlike us is the father of Mercies, who continues to offer us the possibility of reform, though we may have betrayed him so often. Think of how unforgiving we can be. Suppose you had a son who had sacrificed his life for someone who was really a ne’er-do-well, and then, that man, having pledged himself to be a better man in the future to honor your son, wasted his new life again and again, in little ways and often in grave ways. How often would we hold out the offer of our forgiveness?

Some might ask, does God never stop offering these words of mercy? And the answer is simple from God’s side: so long as the Church proclaims this Gospel, the offer of God’s mercy will be made to those who hear it and take it to heart. On Ash Wednesday, the Church calls us to repentance. Each and every morning the Church begins her daily prayer with the words, If today you hear his voice harden not your hearts. The only question is do we choose to hear his appeal to repentance with an open heart, or are we like the neighbors of Noah, who heard the warning, but did not take it seriously and never entered the Ark. The choice is ours. God is always merciful; the real question is are we always repentant?

7th Sunday of Ordinary Time 2012

Brothers and sisters: As God is faithful, our word to you is not “yes” and “no.”

The Bishop has asked us to read this announcement at all Masses: As many of you know, the president is trying to force virtually all private health care plans to cover sterilization, certain abortion-inducing drugs, and contraception. This will directly affect the vast majority of faith-based organizations, including Catholic hospitals, universities, and charities, as well as individual Catholics and Catholic-owned businesses. As Bishop Loverde has said, .We cannot—and will not—comply with this unjust law. The Administration‘s February 10th .accommodation. does not remove this threat to religious liberty and conscience rights. To this end I ask you to support the .Respect for Rights of Conscience Act,. recently introduced in Congress. You will find an insert in today‘s bulletin explaining this in greater detail. I urge you to take action by contacting your Members of Congress. Also, we must commit ourselves to prayer and fasting that religious liberty may be restored.

Dear brothers and sisters, this message from our bishop makes it quite clear that the church is not about to surrender on this challenge to her religious freedom. Too much is at stake in what may appear to many, even many Catholics to be a minor issue. However, what is really at stake here is not only the freedom of the church in regards to this particular HHS mandate, but ultimately the freedom of the church to carry out her mission of teaching and governing her institutions in accordance with her teaching and the consciences of her people.

The tactics of the supporters of this mandate to force Catholic institutions to act contrary to the teachings and consciences of the Church administration and other Catholics are deplorable. Their aim is clearly to divide the Catholic Church and render its influence in our society powerless. Their latest strategy is to publicize all kinds of polls that show that Catholics in huge numbers do not obey the law of the church when it comes to contraception. Unfortunately this is true, but it is not new news. Polls have been showing that unfortunate fact for many years. Nonetheless, the fact that a great percentage of Catholics violate the church’s teachings and use contraception has nothing whatsoever to do with the issue at hand, which is the Church‘s religious freedom to act in accordance with her moral teachings. The administration wants to change the subject, but it will not work. Nor does the fact that so many Catholics have chosen to live contrary to this moral norm prove anything about the truth of the church’s norm. The church’s teaching would remain true even if 100% of lay Catholics today chose to reject it.

However, the fact that the enemies of the Catholic Church have chosen to try to make this a debate about contraception rather than an issue of religious freedom is itself very interesting indeed. For 50 years, since introduction of mass contraception by means of the pill, the promoters of population control and sexual libertinism have had the Church and her rejection of contraception as morally permissible in their crosshairs. It has always been an objective of the advocates of birth control and sexual liberation to pressure the Church to change her teaching, and to force the Church to violate her own teaching by forcing her to provide birth control devices, and abortion eventually, in her insurance. Now, for the first time under the present administration, these enemies of the Church and her teaching have found a sympathetic ear in this administration and been given a gift in this HHS mandate. Their plot will not succeed, however, without a terrible blow being delivered to religious freedom and severe damage to this country that the present administration simply does not understand.

While the immediate issue is religious freedom, the long term issue is the freedom of the Church to teach her moral doctrine when it contradicts the current cultural values and the aims of those who control our public square. These advocates of the contraceptive culture see the Catholic Church as the last major witness against and threat to the contraceptive culture itself. The Church indeed does see this secular culture of abortion and contraception as a terrible threat to the future of societies, and that is why her witness has to be silenced or at least rendered powerless. The two .sacraments. of the reigning secular culture after all are contraception and abortion, and they must be protected and promoted at whatever cost to religious liberty and conscience.

For years the Church has been shouting a warning from the roof tops – but her message is not heard because it‘sblocked by the secular media – that the contraceptive culture is a deadly threat to cultures and even to the survival of nations. The results of the contraceptive mentality and the culture it has produced are now manifest after 50 years of the western world reversing the moral law of the ages banning contraception as contrary to the law of God, the natural law, and the law of nations. The Catholic Church, nevertheless, has stood fast on this moral teaching in the face of great opposition and great ridicule over those 50 years. As Paul said in today‘s second reading, .As God is faithful, our word to you is not ‘yes’ and ‘no.’. For over 2000 years, the Church has taught .no. on contraception, that contraception is contrary to the law of God and harmful to marriages and to society and human culture, and she will never say a .yes. to what she knows is against God‘s law and so harmful to the her children and the future of this world.

A little History: until just 80 years ago, the whole Christian world, along with the Muslim world and Jewish world, was actually united on this teaching until one after another Protestant denominations began to say .yes. and reverse the teaching of the previous 20 centuries on this moral issue. In 1930, the Anglican Church reversed this 2000 year old teaching for its members under great pressure from birth control advocates. When that momentous decision was embraced by a Council of Protestant denominations in this country in 1931, a Protestant editor of the Washing Post that same year wrote this scathing dissent from the decision of this Protestant gathering to abandon the moral tradition of Christianity on this issue:

It is impossible to reconcile the doctrine of the divine institution of marriage with any modernistic plan for the mechanical regulation of or suppression of human life. The Church must either reject the plain teachings of the Bible or reject schemes for the =scientific‘ production of human souls. Carried to its logical conclusion, the committee’s report, if carried into effect, would sound the death knell of marriage as a holy institution by establishing degrading practices which would encourage indiscriminate immorality. The suggestion that the use of legalized contraceptives would be “careful and restrained” is preposterous.

That Post editorial by a devout Methodist layman has proven very prophetic indeed. Who can doubt that marriage is no longer honored as a sacred institution by the great majority of our society in this modern contraceptive culture? Divorce really exploded after this official embracing of contraception and its impact on society and the stability of marriage. Today a dramatic and increasing number of young people in Europe and here in American are bypassing marriage altogether. And did not his prediction that it would .encourage indiscriminate immorality. come true in spades with the sexual revolution begun in the 1960s, not caused exclusively by the contraceptive culture but certainly fueled by easy access to the pill by everyone, married or not.

But contraception, and the contraceptive culture it spawned, turned out to be even far more deadly than anyone imagined. This culture and practice is quite literally slowly killing whole nations across the globe, as, one after another, they can no longer sustain a birth rate that is even at a replacement level. Indeed, all the nations of Europe in the next few decades will be begin to actually lose population in a kind of death spiral that will cut their populations drastically before the turn of the next century, and we will not be far behind. And that massive decline in births has tremendous implications not only for economies built upon mass consumption, but also on the ability of nations to defend themselves – young people mount the defense of nations – and the ability of nations to sustain social programs like pensions and health insurance that depend upon a larger body of workers than those who simply depend upon the working population‘s mounting taxes to pay their social benefits.

All of these social consequences weigh upon the Church‘s motherly concern, for like a good mother, she deeply loves also her erring children. It‘s
not simply that those who are caught up in the contraceptive culture harm their souls by violating God‘s law on this matter, but the fact that they are also blindly promoting the culture of death, that is, the deadly consequences of this immoral practice on the well-being and even the existence of their future society. The Church will take any amount of abuse to be able to teach the truth, when so much is at stake for her children and for their country‘s future.

Finally, this health care mandate is particularly disturbing by what it suggests about the unborn child. If preventing conception is a matter of .heath Care. what does that say about the dignity of the child. Pregnancy is being redefined as a health care matter, and the child must then be considered a kind of disease when unwanted. The disease must be prevented by contraception, and if that fails the conceived child must be destroyed by abortion like cancer that needs to be wiped out.

The Church always defends the glory of motherhood and the gift of life in the human child by her teaching. That teaching created a culture of life for centuries. Today it is being undone, and we are all the poorer for that fact and threatened in our very existence as a society and a nation. May God bless the efforts of our bishops and their spiritual children, starting with a victory for her religious freedom in the year ahead. Then we can begin the dialogue with our country on the deadly consequences of the culture that has embraced sterility and death rather than life, reversing the command of Moses centuries ago. Therefore choose life, that you and your offspring may live. Dt.30:19

6th Sunday in Ordinary Time 2012

February 12, 2012
Homily by Fr. John De Celles
St. Raymond of Peñafort, Springfield, Va.

Have you ever wondered why, after exercising his divine power
in curing the leper in today’s Gospel, [why] Jesus tells him:
“go, show yourself to the priest …”
After all, Jesus is God,
why would he send the leper to a mere man, to be judged?

The thing is, Jesus recognizes
that for the leper to be welcomed back into the community
someone in authority had to determine
that he was physically “clean” enough to come back.
And he reminds us that the law, given to Moses by God himself,
in other words, by Jesus himself,
prescribes that only the priests have that authority.

Now, this was the law of the Old Covenant,
but we know that the Old Covenant foreshadows the New Covenant.
So in the New Covenant Jesus kept the office of priesthood,
but made it a new priesthood, and he was the one true priest.
Even so, he chose to share his priesthood with his apostles
for the good of the Church.
So he gave them the responsibility to offer the sacrifice of the New Covenant,
the Eucharist.
And he gave them the power to judge, not physical purity,
but spiritual purity:
“If you forgive the sins of any, they are forgiven.”
And he gave them authority to rule and teach in his name:
“whatever you bind on earth shall be bound in heaven.”
So just as by divine law the Jews turned to the priests of the Old Covenant,
the Church also turns to the priests of the New Covenant
for judgment and leadership.

This is especially so in the case of the successors of the apostles,
the Pope and bishops.

But there are many who would like to usurp that apostolic authority.
We see this nowhere more clearly than
in the current attempt to force Catholics
to purchase insurance to cover
contraception, sterilization and abortifacients.

We see, for example,
how the presidents of the Catholic Health Association
and the University of Notre Dame
have repeatedly placed their judgment over
the judgment of the bishops of the United States.
Some in the media, and even Planned Parenthood
think they should speak for Christ and his Church.
And some argue that opinion polls of Catholics should speak for the Church.

But most appalling of all is that we see this same arrogance in our president.
He reminds me of King Henry VIII in the 16th century
who declared himself head of the Church of England
because the pope and the English bishops, at least initially,
would not consent to his judgment of what was moral and immoral.
In a similar way our president has the gall to claim
he has the authority to tell the bishops that they, and the pope,
are mistaken in teaching that contraception, sterilization and abortifacients
are contrary to God’s law.
And because of that he feels he has the authority to force the bishops,
and all Catholics, to do what they find morally repugnant.

In the reversal of today’s Gospel,
he treats them not like the priest, but like the leper,
not as leaders but as someone to be shunned
and cast out of the community.

Now, we all know that bishops make mistakes.
They are certainly not infallible in all things:
they are sometimes foolish, sometimes sinners,
and sometimes even heretics.
Look at the bishops in England under Henry VIII
–initially they fought his heresy but in the end all but one caved in,
abandoned the pope and joined Henry’s church.

But when bishops are in union with the Pope,
and pass on the moral teaching that popes and bishops
have consistently taught for 2000 years,
there is no doubt that they speak for Christ and His Church.
And that is exactly what our bishops are doing when they teach that
contraception, sterilization and abortifacients are gravely sinful.

So, when it comes the free exercise of religion,
we Catholics do so by following the Church’s ancient moral teachings
faithfully taught by our bishops.
No one else,
not Planned Parenthood,
not the Catholic Heath Association or Notre Dame,
not the media or public opinion polls,
and definitely not the President of the United States,
can tell us what is moral or immoral,
or what it means to exercise our Catholic religion.
And when we oppose them, they cannot treat us like lepers,
as second citizens.

I don’t really want to preach about this today:
the story of the leper is very beautiful,
and there are lots of things I’d like to say about it.
But I have to, because last Friday our president announced an “accommodation”
on this insurance issue.
The media is presenting it as a great compromise—but it’s nothing of the sort.
Once again, the president claimed the authority
to tell us what is moral and immoral,
and he continues to ignore our religious liberty.

Now, I’ve been paying pretty close attention,
and unless I’m gravely mistaken,
he really didn’t change anything—just played a little shell game.

He says he won’t make religious institutions, like hospitals and universities,
buy insurance to cover contraception, sterilization and abortion.
Instead he’ll make the insurance company provide those “services”
“free” of charge.

First of all, does he really think that insurance companies will do that for free?
There is no law in this land that can force them to do that.
And there’s no such thing as a free lunch
—inevitably the overall premiums will simply go up,
and the church will wind up paying for it one way or another.

But even if somehow the laws of economics would be suspended,
it’s not really about the money,
it’s about being providing immoral services.
Think about this:
the policy before
forced church institutions
to buy insurance policies that provide
contraception, sterilization and abortion;
the policy after
forces church institutions
to buy an insurance policies that provide
contraception, sterilization and abortion.
Nothing’s changed.

Beyond that, the president’s accommodation applies only to
“Religious organizations”.
It does nothing the individual Catholics who buy insurance for themselves,
or the Catholic business man or woman
who buy insurance for their employees?
What about their right to free exercise of religion?

Right now the Bishops are still considering
the proper response to the president’s shell game.
So far I have been extremely proud of their courage and wisdom.
But like you and me, bishops can fall,
especially under the tremendous pressure that they are under.
Remember that in 16th century England, in the end
all the English bishops abandoned the Catholic Church to side with Henry.
All, that is, but one: Saint John Fisher,
who was martyred for his fidelity.

I think our bishops are made of stronger stuff than those English Bishops
—some are even made of the same stuff as John Fisher.
But they need our continued uncompromising support.
And they especially need our prayers.
Pray that they may take to heart St. Paul’s admonition today:
“whatever you do, do everything for the glory of God.”
And pray that by standing strong together
with the grace of their ordination as priests of the New Covenant,
they may imitate the fidelity and courage of St. John Fisher
but be spared of sharing in his martyrdom.

6th Sunday of Ordinary Time 2012

Try to imagine, for a moment, that you were living in the time of Jesus and had contracted the horrible and incurable disease of leprosy. Leprosy was a fearful; and feared disease, and lepers were truly social outcasts; they could not come into populated areas and they also had to avoid coming close to people traveling outside the city or village. That affliction truly was a kind of living death.

Next imagine that you are a leper who comes into contact with a great miracle-worker, Jesus of Nazareth, and your desperate plea for a cure rouses the pity of the great miracle-worker You are instantly cured of your disease at the touch of his hand, and you feel your strength returning and your body once again feels whole and healthy. Can you imagine how grateful you would be to that man, how much you world owe to his mercy? What would your response be? How would the mercy of Jesus change your life from that moment?

But in fact there is a disease that we all can contract, and most all of us do at one time or another, which is indeed a kind of living death. Indeed it is more than a disease, for it is a living form of death, the death not of the body but of the soul. That disease of course is sin, and more precisely, mortal sin, because it kills the supernatural life of the soul, and the person in the state of mortal sin is truly a dead man walking.

Indeed, leprosy is more like venial sin, because it is not literally death of the body, but a disease that attacks the body which could be cured if man knew how to do it, and today we do. But mortal sin is really just that, mortal, a real death, the death of the soul, in so far as mortal sin kills the life of God in the human soul, and that we cannot “cure” in any way through medicine or science or any other human means. If we have mortal sin on our souls we are truly dead men, men without supernatural life and the is the most terrible death of all, because it means we will for all eternity remain subject to suffering since we will not have God’s life in our souls, unless we too encounter the miracle-worker, Jesus the Lord, who alone can raise us from the spiritual death that is mortal sin to the immortal life that is God’s, and restore our dignity as a human being, a child of God once more.

That last point is also very important. When Jesus raises us from death to life by his mercy in Baptism or Penance, he also restores our human dignity. You see, a disease like leprosy does not in itself take away the leper’s true dignity, even if he suffers being an outcast because people fear his disease. A disease of the body, no matter how terrible does not corrupt the soul, and a leper can be a saint, as Francis of Assisi recognized when he kissed the leper’s sores of Saint Damien of Molokai taught when he gave his life for his beloved lepers. But mortal sin destroys not only the supernatural life of our soul, but also corrupts the dignity of our humanity as such, since mortal sin alienates us from God and even from the communion of saints. We are still members of the Church, but we are dead members, and that fact is deadly to our dignity as men called to be God’s true children.

So if we honestly recognize what Jesus has done for us by raising us from the death of sin, the death of the soul, and truly saved us from eternal sorrow and suffering by that act of mercy, how does it affect the rest of our life here on earth? Do we return to the life of sin and alienation from God, or do we follow Jesus down the road of life? Are we not shocked how ungrateful the lepers cured by Jesus in today’s Gospel are after being cured by him? All that Jesus asked of this cured leper was not to make his identity known, since it would make his mission more difficult. But “He spread the report abroad, so that it was impossible for Jesus to enter a town openly.” Was it ingratitude or just thoughtless exuberance, we don’t know.

With us, on the other hand, if our life doesn’t change for the better after Christ raises us to the death of sin to the life of grace, it can only be terrible ingratitude. Christ does not raise us without a terrible cost. In the case the leper, Jesus simply exercised his creative power to restore the man to health. But, when he raises us to life, he does so by the power of his death and resurrection. The sins we commit caused his death, if only because Jesus had chosen to die for us, for our sins, to satisfy divine justice for our sins. He rose again for us, for us men and for our salvation, to communicate to us forgiveness of sins of the resurrection of our souls and one day our bodies. In other words, he didn’t just dismiss our sins as if they didn’t matter, but he absolved our sins and power of his blood.

So if we care so little for the price that He paid to show mercy to us, that we return to our life of sin, can we be anything but the most ungrateful of servants? And does not our sinful life even prevent Jesus from entering the lives of those who know us as Christians but who see us living anything but a Christian life? We need to meditate often on this gospel and how it applies to our life. Are we dead men walking, or are we alive in Christ, filled with gratitude, and making our way to the heavenly kingdom?