31st Sunday in Ordinary Time Year B: The Greatest Commandments

Reflection on the Readings for the 31st Sunday in Ordinary Time, Year B (November 3, 2024)

As we gather to celebrate the 31st Sunday in Ordinary Time, Year B, the readings invite us to reflect deeply on the essence of our faith: love of God and love of neighbor. These themes are beautifully woven through the passages from Deuteronomy, Hebrews, and the Gospel of Mark, offering us a profound understanding of what it means to live a life rooted in love.

First Reading: Deuteronomy 6:2-6

In the first reading from Deuteronomy, Moses instructs the Israelites to fear the Lord and keep His commandments. He emphasizes the importance of loving God with all one's heart, soul, and strength. This passage introduces the Shema, a central prayer in Jewish tradition that begins with the words, "Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6:4). The Shema calls for an undivided love and commitment to God, reminding us that our relationship with Him should be the foundation of our lives.

Responsorial Psalm: Psalm 18

The responsorial psalm echoes the theme of love and trust in God. The psalmist proclaims, "I love you, Lord, my strength" (Psalm 18:1). This psalm is a beautiful expression of gratitude and reliance on God's protection and deliverance. It encourages us to recognize God's presence in our lives and to respond with love and devotion.

Second Reading: Hebrews 7:23-28

The second reading from the Letter to the Hebrews presents Jesus as our eternal high priest. Unlike the priests of the old covenant, who were many and mortal, Jesus' priesthood is eternal and perfect. He offered Himself as the ultimate sacrifice for our sins, interceding for us before God. This passage highlights the depth of Jesus' love for humanity and His role as the mediator of the new covenant. It calls us to place our trust in Him and to recognize the transformative power of His sacrifice.

Gospel: Mark 12:28b-34

In the Gospel reading, a scribe asks Jesus which commandment is the greatest. Jesus responds by quoting the Shema and adding a second commandment: "You shall love your neighbor as yourself" (Mark 12:31). He emphasizes that there is no commandment greater than these two. This exchange underscores the inseparable nature of love for God and love for neighbor. True love for God naturally extends to love for others, and this love is the fulfillment of the law.

Reflection

The readings for this Sunday invite us to reflect on the centrality of love in our faith. The Shema reminds us that our love for God should be wholehearted and undivided. It calls us to prioritize our relationship with Him above all else. The psalm reinforces this message by expressing trust and gratitude for God's protection and guidance.

The Letter to the Hebrews deepens our understanding of Jesus' role as our eternal high priest. His perfect sacrifice and ongoing intercession reveal the depth of His love for us. This love calls us to respond with faith and devotion, recognizing that Jesus is the source of our salvation.

Finally, the Gospel reading challenges us to live out our love for God through our actions toward others. Jesus' teaching on the greatest commandments reminds us that love for God and love for neighbor are inseparable. Our faith is not just about personal piety but also about how we treat those around us. True love for God is reflected in our love for others, and this love is the essence of Christian discipleship.

Being a Catholic Christian is not just about going to Mass, praying and believing the truths of the faith. We must put all of this into practice. We do this by loving God with our entire self and one another. This is the summit of the Catholic faith in the Eucharist. When we become like Christ loving God, teaching of God and caring for others, this is when we have perfected Christianity.  This is why these two commandments Jesus gave us are a summary of the 10 main commandments and the other 600 given in the Old Testament. They are a summary of the Catholic faith's goal.

We can go to Mass, and pray every second but if we do not love God and one another then those religious actions are useless.  The reason why Jesus gave us the Church, Sacraments, Bible, and the teachings of the faith was to perfect in us these two great commandments.  These are the building blocks to help us become like Christ.  It is not an accident that these readings come to us close to the Solemnity of All Saints Day. This is how the saints became saints.  The Church did not name them or promote them saints. God did not create them saints. They followed the Catholic faith to the best of their abilities and followed these 2 great commandments and fought the good fight earning the crown of glory in heaven.  The Church simply confirms they are in the number of saints with canonization. 

Without following these 2 great commandments, Catholicism cannot take hold of us.  The graces we receive would just be set aside.  No fruit will come about.  We must love God with all of our being and love one another as ourselves. If we do not do this, then the problem is in us. We do not love ourselves.  

As we reflect on these readings, let us ask ourselves how we can deepen our love for God and our neighbor. Are there areas in our lives where we need to grow in love and compassion? How can we better embody the commandments of love in our daily actions? Let us strive to live out the teachings of Jesus, loving God with all our heart, soul, and strength, and loving our neighbors as ourselves. In doing so, we fulfill the greatest commandments and draw closer to the heart of our faith.

17th Sunday of Ordinary Time: Jesus Feeds Us

The readings for the 17th Sunday in Ordinary Time Year B offer a rich tapestry of themes and lessons that resonate with the Christian journey. The first reading from the 2nd Book of Kings (4:42-44) presents the miracle of Elisha feeding one hundred people with twenty barley loaves, prefiguring the miraculous feedings Jesus would perform and symbolizing God's providence and abundance. The Responsorial Psalm (Psalm 145:10-11, 15-18) echoes this theme of God's care, emphasizing that the Lord is just in all his ways and kind in all his works, always near to those who call upon him in truth.

The second reading from the Letter of St. Paul to the Ephesians (4:1-6) calls for unity and peace among believers, urging them to live in a manner worthy of their calling with humility, gentleness, and patience. This message is particularly poignant in today's world, where division and discord are prevalent, reminding the faithful of the fundamental Christian call to love and communal harmony.

The Gospel reading from John (6:1-15) recounts the feeding of the five thousand, a powerful sign of Jesus' divine authority and a testament to his compassion for the people. This narrative not only highlights Jesus' ability to provide for physical needs but also points to the Eucharist, the spiritual nourishment he offers to all believers.

These readings collectively invite reflection on the nature of God's kingdom, characterized by generosity, unity, and care for the physical and spiritual well-being of the community. They challenge Christians to embody these values in their daily lives, serving as instruments of God's love and abundance in a world that hungers for hope and sustenance.

The readings for the 17th Sunday in Ordinary Time Year B also offer a profound opportunity for personal and communal introspection beyond the initial messages of providence, unity, and compassion. Here are some additional reflections that can be drawn:

1. Stewardship of Resources: The miracle of the loaves and fishes teaches us about the responsible stewardship of resources. It invites us to consider how we can multiply our own resources, no matter how small they may seem, to serve others generously.

2. Faith in Scarcity: The readings challenge us to have faith even in times of scarcity. They remind us that with God, there is an abundance that defies our limited human understanding.

3. The Power of Gratitude: The act of giving thanks, as Jesus did before distributing the loaves, is a powerful gesture that can transform our perception of what we have and what we can give.

4. The Call to Serve: The readings call us to serve others, not just with our surplus but also from our substance. It is a call to radical hospitality and generosity.

5. Unity in Diversity: St. Paul's letter emphasizes unity in the body of Christ. This unity is not uniformity but rather a harmonious diversity where different gifts and talents contribute to the common good.

6. Spiritual Nourishment: The Gospel points to Jesus as the Bread of Life, inviting us to seek spiritual nourishment that satisfies our deepest hungers – a hunger that material bread cannot fulfill.

7. The Role of Community: The readings highlight the role of community in God's plan. The feeding miracles were communal events, emphasizing that sharing and caring are communal acts.

8. Trust in Divine Providence: A recurring theme is trust in divine providence. The readings encourage us to trust that God will provide for our needs, often through unexpected means.

9. Active Participation in Miracles: The young boy who offered his loaves and fishes played a role in the miracle. This suggests that God invites us to actively participate in His miraculous works.

10. The Significance of Small Acts: The small act of sharing by the boy in the Gospel had a huge impact. This teaches us that no act of kindness or sharing is too small in the kingdom of God.

These reflections can serve as a guide for meditation, prayer, and action. They encourage us to look beyond the surface and find deeper spiritual truths that can transform our lives and the lives of those around us. As we ponder these readings, we are invited to apply their lessons in practical ways, becoming beacons of God's love and abundance in our communities.

Applying the reflections from the 17th Sunday in Ordinary Time Year B to our daily lives involves integrating spiritual lessons into our practical actions. Here are some ways to bring these reflections into the everyday:

1. Sharing Resources: Look for opportunities to share your resources with those in need. This could be donating food to a local pantry, volunteering your time, or sharing your talents with your community.

2. Cultivating Faith: In moments of scarcity or challenge, remind yourself of the abundance of God's love. Practice gratitude daily, even for the smallest blessings, to cultivate a mindset of abundance.

3. Practicing Gratitude: Make it a habit to express thanks for what you have, whether it's before a meal, at the start of your day, or in your prayers. Gratitude can transform your outlook on life.

4. Serving Others: Seek out ways to serve within your community. This could be through your church, local charities, or simply by being a supportive friend or neighbor.

5. Embracing Diversity: Celebrate the diverse gifts and backgrounds of those around you. Encourage inclusivity and unity in your workplace, school, and social circles.

6. Seeking Spiritual Nourishment: Engage with your faith through prayer, reading scripture, or participating in church activities. Find what spiritually nourishes you and make it part of your routine.

7. Building Community: Get involved in community-building activities. Attend community events, support local businesses, and foster connections with those around you.

8. Trusting in Providence: When facing uncertainty, lean on your faith. Trust that your needs will be met and that you are guided by a higher power.

9. Participating in Acts of Kindness: Don't underestimate the impact of small acts of kindness. Offer help, give compliments, and spread positivity.

10. Recognizing the Value of Small Contributions: Understand that every contribution counts. Whether it's a small donation or a few minutes of your time, your actions can have a ripple effect.

By actively applying these reflections, we can embody the teachings of the readings in tangible ways. It's about making a conscious effort to live out our faith through our actions, creating a life that reflects the generosity, unity, and compassion we are called to by the Gospel.

For those preparing homilies or seeking deeper understanding, these readings offer a wealth of material for contemplation and action. They encourage believers to trust in God's provision, strive for unity within the body of Christ, and actively participate in the mission of sharing the Bread of Life with the world. As the faithful gather to celebrate the liturgy on this 17th Sunday in Ordinary Time, they are called to renew their commitment to living out the Gospel message, fostering a community that reflects the boundless grace and mercy of God.

On an interesting note, the Eucharistic Congress in Indianapolis concluded on Sunday, July 21, 2024.  After over 50,000 Catholics were empowered with a renewal of faith in the Eucharistic Lord, something awful happened abroad. During the Opening Ceremony of the Olympics in Paris, France, there was a disgusting display of vulgarity and mockery against the Last Supper, God, and the Catholic faith. It seems the devil is mad.  But God will not be mocked. Paris lost power in a massive outage the day after.  

We need to pray for those people bent on harassing Christians. They do not dare mock Islam like the cowards they are.  Only in the Eucharist can we be truly fed. The devil does not want this and will do everything possible to prevent it.  Keep the faith! 

Reflection: Fifth Sunday of Easter Year B

The readings for the Fifth Sunday of Easter, Cycle B, offer a profound reflection on the themes of transformation, community, and love. The first reading from Acts 9:26-31 recounts the transformative journey of Saul, who, after his encounter with the Lord, seeks to join the disciples in Jerusalem. Despite their initial fear and disbelief, Saul is eventually embraced by the community, illustrating the power of forgiveness and the importance of community in the Christian life.  Saul today is the atheist, agnostic of those who fell away from the Church who persecute her and Jesus. Like Jesus said on the cross, "Forgive them for they know not what they do." People who attack the Church are often ignorant of her.  They attack what they do not understand like Saul did. God's grace eventually wins and softens the hardest of hearts. 

The responsorial psalm, Ps 22:26-27, 28, 30, 31-32, echoes this sentiment of the community as it invites all to praise the Lord in the assembly of the people. It speaks to the inclusivity of God's love, reaching out to "all the ends of the earth" and promising life and service to future generations.

In the second reading, 1 John 3:18-24, the focus shifts to the nature of love — not as mere words or speech but as action and truth. This passage challenges believers to live out the commandments of God through genuine acts of love, thereby remaining in Him, as He remains in us through the Spirit.

The Gospel of John 15:1-8 presents the metaphor of the true vine, with Jesus as the vine and believers as the branches. It emphasizes the importance of remaining in Jesus to bear fruit, and it serves as a reminder of the nurturing relationship between God and His people and the pruning process that leads to greater spiritual growth. We are nothing without Jesus.  Jesus is the vine and we are the branches. Without the vine, there are no branches. This is why in this period of Eucharistic revival, we must remember who is the Church composed of and of whose body.  We are the branches that make up the Catholic Church, but Jesus' body is the Church.  We cannot do anything without Jesus.

These readings collectively underscore the essence of the Christian experience: a life marked by transformation, sustained by community, and expressed through love. They invite reflection on one's personal journey of faith, the role of community in that journey, and the expression of faith through love in action. As we meditate on these readings, we are called to consider how we are being pruned and nourished by our relationship with Christ, and how we can bear fruit in the world around us. 

Divine Mercy Sunday

The Second Sunday of Easter, also known as Divine Mercy Sunday, offers a profound opportunity for reflection and spiritual growth. The readings for this day are rich with themes of faith, community, and the boundless mercy of God. 

The first reading from the Acts of the Apostles (Acts 4:32-35) presents a vision of the early Christian community living in unity and selflessness. It paints a picture of believers sharing everything in common, ensuring that no one among them was in need. This passage challenges us to consider the depth of our own commitment to communal living and generosity.

The responsorial Psalm (Psalm 118:2-4, 13-15, 22-24) echoes the joy of salvation and deliverance, inviting us to express gratitude for God's enduring love and the victory over death manifested in the Resurrection.

In the second reading, the First Letter of John (1 John 5:1-6) speaks to the victory that overcomes the world—our faith. It calls us to reflect on the nature of our faith and how it empowers us to face the world's challenges with courage and hope.

The Gospel reading from John (John 20:19-31) recounts the appearance of the risen Christ to his disciples and the famous encounter with Thomas, who doubts until he sees Jesus' wounds. This narrative invites us to ponder the areas of our lives where we harbor doubt and how the presence of the risen Lord can transform that doubt into belief.

These readings collectively remind us of the early Christians' experiences following the Resurrection of Jesus. They were grappling with their own doubts and fears, much like we do today. Yet, they found strength and conviction in their encounters with the risen Christ and in the fellowship of the community.

Divine Mercy Sunday emphasizes God's compassion and forgiveness. It is a day to remember that, despite our own doubts and struggles, God's mercy is always available to us. It is a call to trust in God's mercy, to seek forgiveness, and to extend that same mercy to others.

As we reflect on these readings, we are invited to deepen our understanding of God's mercy and to live out the implications of the Resurrection in our daily lives. It is a time to renew our faith, to strengthen our bonds with the Christian community, and to embrace the mission of sharing God's love and mercy with the world. 

For those seeking to delve deeper into these reflections, resources and homilies are available that explore the readings of the Second Sunday of Easter in greater detail. These can provide further insight and inspiration for personal meditation or group discussion. The journey of faith is ongoing, and the Second Sunday of Easter offers a rich source of spiritual nourishment to fuel that journey.

The Divine Mercy: A Historical and Devotional Overview

The Divine Mercy is a powerful Catholic devotion that focuses on the mercy of God, particularly as it is expressed through Jesus Christ. The history of this devotion is deeply intertwined with the life of Saint Maria Faustina Kowalska, a Polish nun who lived in the early 20th century. It was through her that the message of Divine Mercy was spread, a message that has since touched the hearts of millions around the world.

Saint Faustina was born in 1905 and entered the Congregation of the Sisters of Our Lady of Mercy in 1925. During her life, she reported having visions and conversations with Jesus, where He conveyed the depths of His mercy and the importance of sharing this message with the world. One of the most significant elements of these revelations was the Chaplet of Divine Mercy, a prayer that Jesus gave to Saint Faustina with promises of extraordinary graces for those who would recite it with trust in His mercy.

The Chaplet is a sequence of prayers that is recited using ordinary rosary beads and begins with the Sign of the Cross, followed by an Our Father, a Hail Mary, and the Apostles' Creed. The core of the Chaplet consists of two main prayers repeated on the beads: "Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world," and "For the sake of His sorrowful Passion, have mercy on us and on the whole world." These prayers reflect the sacrificial love of Jesus and plead for His mercy for ourselves and the entire world.

The Divine Mercy devotion also includes the Divine Mercy Novena, which begins on Good Friday and concludes on Divine Mercy Sunday, the Sunday following Easter. This novena involves reciting the Chaplet for nine days, along with additional prayers and intentions provided by Jesus to Saint Faustina. The culmination of this period is Divine Mercy Sunday, a day especially dedicated to the celebration of God's infinite mercy.

The message of Divine Mercy is not just a call to personal prayer but also a call to action. It encourages the faithful to perform acts of mercy towards others, both in deeds and prayers. This aspect of the devotion aligns with the broader Christian call to love and serve one another, reflecting the mercy that God has shown to humanity.

The Divine Mercy devotion has been officially recognized and celebrated by the Catholic Church, with Pope John Paul II being a notable advocate. He canonized Saint Faustina in 2000 and declared the second Sunday of Easter as Divine Mercy Sunday, thereby institutionalizing the celebration of Divine Mercy within the liturgical calendar of the Church.

Today, the Divine Mercy devotion continues to inspire individuals to turn to God's mercy and to be instruments of that mercy in the world. It serves as a reminder of the boundless love and compassion that God offers and calls us to extend that same mercy to others in our lives.

For those interested in learning more about the Divine Mercy and how to pray the Chaplet, there are numerous resources available, including detailed guides and videos that provide step-by-step instructions and reflections. Whether one is new to the devotion or has been practicing it for years, the Divine Mercy offers a profound way to connect with the heart of the Christian faith—the merciful love of God.

Reflection on Readings for 1st Sunday of Lent 2024

Hi everyone, welcome to my blog where I share my thoughts on the Catholic Sunday readings. Today, I want to reflect on the readings for the first Sunday of Lent, cycle B. The theme of this Sunday is temptation and how we can resist it with God's help.

The first reading is from Genesis 9:8-15, where God makes a covenant with Noah and his descendants after the great flood. God promises never to destroy the earth again by water and sets a rainbow as a sign of his everlasting love. The rainbow belongs to God, no one else! This reading reminds us that God is faithful and merciful, even when we sin and disobey him. He always offers us a new chance to start over and renew our relationship with him.

The second reading is from 1 Peter 3:18-22, where Peter explains how Christ suffered for our sins and died to bring us to God. He also compares baptism to the flood, saying that it saves us not by washing away dirt, but by giving us a clear conscience before God. This reading teaches us that Christ is our model and our hope, who died and rose again to give us eternal life. He also invites us to follow him in his obedience and suffering, knowing he will reward us in his glory.

The gospel reading is from Mark 1:12-15, where Mark tells us how Jesus was tempted by Satan in the desert for forty days. He also tells us how Jesus began his public ministry by proclaiming the kingdom of God and calling people to repent and believe in the gospel. This reading challenges us to imitate Jesus in his resistance to temptation and commitment to God's will. It also urges us to respond to his message of salvation with faith and conversion.

These readings help us prepare for Lent, a time of prayer, fasting, and almsgiving. They inspire us to trust in God's promises, to follow Christ's example, and to embrace his gospel. They also warn us of the dangers of sin and the power of the evil one, who tries to lure us away from God. But they also assure us that we are not alone in our struggle, that we have the grace of God and the support of the Church to help us overcome temptation and grow in holiness.

Temptation will always be with us. What we do and how we respond to them is what will make or break us. This is why the Church has always stressed following a strict spiritual regimen that relies on the Sacraments, prayer, Scripture, reading of wise writings from the saints and other masters in spirituality, and use of devotions and sacramentals which remind us of God, His grace, and the need for holiness in our lives.  

I hope you enjoyed this reflection and found it helpful for your spiritual journey. Feel free to share your comments or questions below. May God bless you and keep you always in his love. Amen.

22nd Sunday in Ordinary Time - Follow the Spirit of the Law

 URGENT: Today's second reading speaks of "good giving" and reminds us that "every perfect gift is from above, coming down from the Father of lights." 

In light of this, please help keep this evangelization work alive by donating. So far a few have donated, but I have not met the goal. In December, I have to pay for the renewal of this domain name, so I need your help.  I also want to expand this work so it can reach even more people.  Please help me meet my campaign goal by donating at: www.gofundme.com/sacerdotus.

If about 2,700 people donate only $9.25-$10, then I will meet the goal quickly.  As more people donate, gofundme will in turn place my campaign on the front page of their website giving it more promotion.  So I hope you reading this will help with a donation.  

Remember, after September 2021 if I have not raised enough, then I will have to wind this work down. God will judge us not only on how good we were but also on how much we have helped each other in love by giving; and not on what we saved up in life (Luke 6:38, Matthew 6:19).  

Thank you, God bless + Mary keep!'


REFLECTION:
Today's readings are about the real Law of God in our hearts.

The first reading tells us of Moses.  He instructs the people of Israel to listen to the statutes and decrees given by the Lord. God has given the Hebrews the promised land along with the Commandments (Deuteronomy 1:8, Joshua 1:3, Exodus 20). The name "Israel" means "one who wins with God" (Genesis 35:10). Israel would become the name of the people of God (Deuteronomy 33:29, Isaiah 44:21). This new nation would be one founded upon God's law (Exodus 21:1, Psalm 78:5).  Moses tells the people to observe the Law carefully and not add to or subtract from them. Those who live by the Law will be in observance of God's will and live in His presence as we read in the responsorial Psalm ((Leviticus 18:5, Proverbs 7:2, John 14:15, Proverbs 3:1).

We must do justice in order to live in the presence of God as the responsorial Psalm tells us (Isaiah 1:17). Those who walk blameless and do justice; who has truth in his or their heart and speak no deceit are who God will take into His abode (Psalm 24). We must be like this, doing harm to no one; hating no one (Romans 13:10, John 13:34-35, Matthew 5:44).  We must lend to others without asking for interest (Exodus 22:25-27, Leviticus 25:25-37, Nehemiah 5:10,11). Our hearts and minds must be pure, focused on God and His law (Psalm 123:1, Lamentations 3:41). This law is planted in our hearts as we read in the second reading (Jeremiah 31:33, Ezekiel 36:27, Hebrews 10:16).

In the second reading, we are told that all good giving is from heaven above (2 Corinthians 9:7). We must help others, donate our time, goods, and even money to help others (Deuteronomy 15:10, 16:17, Proverbs 21:26, 28:27, Luke 3:11). God willed us into being to be the first fruits of kindness and generosity (Acts 17:25). Today, we see many so-called preachers speaking of the "Gospel of prosperity."  There is no such thing.  This is a lie of the devil (John 8:44, Luke 4:6, 1 Timothy 6:10). The Gospel is the Gospel of the Poor (Luke 4:18, Matthew 11:5).  We are called to be poor (Matthew 6:19-21, Matthew 19:21). This does not mean that we have to be on the streets begging (2 Thessalonians 3:10).  What this means is that what we do have must not define who we are (Luke 21:1-4, Luke 12:15). We must be ready to let go of it if and when the time comes. When we do have enough, we must make use of it to help, not only ourselves and loved ones, but also others (Luke 6:38, Proverbs 11:24-25, Proverbs 19:17).  Charity is true charity when it is done to the stranger (Matthew 10:42). The other day I tweeted this:

God is good. Someone gave me 2 "win for life" tickets, I won $2 in one and $20 in the other. First homeless person I see gets lunch tomorrow

— Sacerdotنs (@Sacerdotus) August 23, 2015

Now I did not tweet that to show off or do like the Pharisees by standing on the corner so others can see (Matthew 6:5).  I tweeted this to hopefully inspire others. It feels good to help others, especially a complete stranger. I loved working at St. Francis House in Boston. Handing out clothes, shoes, and food to the homeless of "Beantown" gave me great joy. This good work of helping others is that word that is planted in us.  We must put this word to practice (Matthew 5:16, James 2:14-17).  As the reading says, "be doers of the word and not hearers only."  Religion must not just be something we do on Sundays. It must be a living faith that is genuine, in service of others and most importantly, of God (James 1:27).  We must not become like the Pharisees who used religion and the law to oppress others and themselves as we read in the Gospel.

In the Gospel, we read of Jesus confronting the Pharisees or teachers of the Law in His day.  These men noticed that some of Jesus' disciples ate with "unclean hands." Under the law, Jews are supposed to go through a ritual before eating which includes the washing of hands (Leviticus 17:15).  This was a tradition that developed in the past and served for hygienic purposes at first, but then became a spiritual gesture or sacramental of sorts in the Jewish faith. Anyhow, the Pharisees questioned Jesus on this asking Him, "Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?"  They asked this because these men were so caught up in rules and regulations that they failed to see why these rules even existed. They mechanically followed them without internalizing them (Mark 2:27).

Today, we have even in the Catholic Church some people who go to Mass just to nitpick how the priest celebrated it or how the altar servers and faithful participated. I have so many stories of some parishioners coming up to me to criticize a particular priest or altar server. They got the details to the letter in regards to what they wanted to point out and criticize, but when I asked them what the readings were about or what the homily was on, they had no clue. These people like the Pharisees did not internalize the Mass.  Instead, they were focused on judging the celebrant, altar servers, and their peers in the pews (1 Samuel 16:7).  Jesus faced the same hypocrisy as the Pharisees.  After the Pharisees questioned Him, Jesus responds, “Well did Isaiah prophesy about you hypocrites, as it is written: This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts.  You disregard God’s commandment but cling to human tradition.”  Jesus continues stating that what comes from the outside cannot defile a person.  Rather, what comes from within is what does.  

Pope Francis recently released a Motu Propio entitled Traditionis Custodes.  In it, he gave more authority to bishops to regulate how the Extraordinary Form of the Mass is used. Before this, he conducted a survey where the bishops gave their thoughts on the Extraordinary Mass and how it is being used in their dioceses. The majority of bishops showed concerned.  When Pope Emeritus Benedict XVI issued his own Motu Propio Summorum Pontificum, he was hoping to bring unity and foster a love for the Mass in its many forms. Unfortunately, certain factions within the Church who call themselves "traditionalists" and "radical traditionalists abused the Extraordinary Form of the Mass.  They used it to attack the Ordinary Form, Vatican II, the pope, and Catholics who attend the Ordinary Form. They see themselves as the sole authentic Catholics who participate in the "true Mass." The Ordinary Form to them is an "innovation." This of course is not true and shows a lack of education on the part of these Catholics.  They behave like the Pharisees caught up in the letter of the law and not the spirit.  

He says, “From within people, from their hearts, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.  All these evils come from within and they defile.”   By stating this, He made all foods clean (Mark 7:19).  The Jews got carried away with their laws. In the past, they avoided what the Gentiles ate because these animals were sacrificed to pagan deities and faced stomach illness which traumatized them due to animals that needed extra preparation (swine).  This overzealous piety got the best of them becoming a sort of taboo.  The Pharisees were caught up in the externals.  It was all about these rites, clothing, and gesticulation with them (Matthew 23:13). Jesus reminds us that we must not be like them (Matthew 6:5, Matthew 23:33).  All foods are clean, spiritually speaking.  Touching or eating pork, shellfish, etc has no effect on the soul in regards to sin and holiness.  The Jews got carried away with the laws.  These rules were made not for us to be slaves to them, but for them to help us become better people (Mark 2:23-27).  Christians today are not bound by the laws (lower-case L). These are the cultural and civil laws of Israel that served the people at that time. Many atheists love to claim that Christians are hypocrites because they eat shellfish or wear polyester in light of the rules in Leviticus (Leviticus 11:12, Leviticus 19:19).  However, they do not understand that these laws were created to serve the Jews of the time and to regulate their culture and civil affairs, not faith.  It is the Law (capital L/moral laws) that we are all bound by, not the law (lowercase/rituals, culture, civil) (John 14:15-31, Romans 7:1-6). This is the Law of God, His commandments (Exodus 20).

We in the Catholic Church must not be like the Pharisees by getting caught up in rites and externals that change with every council that comes by.  These rites and rubrics serve us, we do not serve them. We must not become like those who are so caught up in rules and rites that we even attack the Pope and reject Vatican councils just to adhere to legalism. If we do this, we become like the Pharisees.   Instead of the rites bringing us to worship God, these rites become a god to us forcing us to betray the Catholic Church and the Successor of St. Peter. We become cold and rigid like the Pharisees.  Our faith tradition is a living one, not a dead one stuck in a set period of time. "Tradition is the living faith of the dead, traditionalism the dead faith of the living" (quoted from "On the Lord's Appearing: An Essay On Prayer And Tradition," pg 17).   Vestments, rubrics, gestures all serve to guide us to God, not to imprison us into becoming liturgical mindless robots mumbling things without sincerity or without understanding what we are saying (Matthew 6:7).   We must not participate in Mass as if it was some act or script for a television show that we must get perfect.  This is not what the Mass is supposed to be.  Let us internalize the faith using the externals the Church allows so that we can become generous loving Christians who help others, and do everything to please God and become the image of God.  In today's age of this pandemic of the Covid 19 Coronavirus, we must appreciate the Mass more and all liturgical rites of the Church.  We must see the Spirit behind them and not just the letter.  May Jesus Christ be praised!


Readings: Twenty-second Sunday in Ordinary Time | USCCB

3rd Sunday of Easter - Jesus Saves Always

It is now the third Sunday of Easter. Today's readings focus on the person of Jesus. Catholicism is all about Jesus. We often mention His Mother Mary, the Angels, biblical personalities, and saints, but each of these focuses on Christ and is relevant in Him.

The first reading is from the Acts of the Apostles or the New Testament. Typically, the first reading is from the Old Testament. The reason why it is structured this way is to tell the story of Christ. We read from the Old Testament as a preparation for Christ who we await for during Advent and receive on Christmas.

Then we read how the words of the Old Testament are fulfilled during Jesus' ministry as we enter Ordinary time.  During Lent and Holy Week, we read of how these same Scriptures fulfill the mission of Christ to suffer, die and rise from the dead.  Finally, during Eastertide, we read from Acts which tells the story of the new covenant founded on the passion, death, and resurrection of Christ (Matthew 26:28).  This new covenant is us, the Catholic Church!

In this first reading from Acts, we see Peter taking leadership once again demonstrating his primacy as the first of the Apostles or the Pope. He tells the people before him and us today hearing the word that the God of Abraham, the God of Isaac, the God of Jacob, and the God of our fathers glorified His servant Jesus. Here, Peter is making it clear that there is one God and that this God has been preparing the world for Christ (Romans 10:4). Christ was indeed the Messiah the Jews were waiting for (Micah 5:2).  However, most of the Jews at the time (especially temple officials) did not see this (John 4:22, John 9:18).  In their ignorance, they mocked Christ and preferred that a murderer named Barabas be released rather than the "author of life" who is Christ (Mark 15:7, John 18:40). Peter clarifies that they did this out of ignorance recalling Jesus' words on the Cross (Luke 23:34). He continues by telling the people that the things that happened to Christ had to happen (Acts 17:3, Luke 24:26). They fulfilled what the prophets had announced centuries before.  Now that the people have witnessed that Christ was indeed the real deal, Peter calls them to repent and convert. This reading leads into the Psalm which calls for God to shine His face upon us.

In the responsorial Psalm, we ask God to be there for us when we call upon Him. We ask God to have mercy and pity on us.  This Psalm calls on God to reside in us and bring us peace of mind and heart which can only come from God.  It echoes the blessing found in Numbers 6:24-26. This Psalm brings us to the second reading which is also from the New Testament.

In the second reading, John is telling us not to sin.  He reminds us that we have an Advocate or a mediator with the Father.  This mediator is Jesus Christ (1 Tim. 2:5-6).  Some of our separated friends in the Protestant faith often cry foul when they see us praying to Mary or referring to her as a mediator. However, they do not understand that Mary intercedes on our behalf to her Son Christ, not the Father (John 2:1-12). Mary does not take the place of Christ, nor would she want to do so since she clearly stated that she is the "handmaid of the Lord," not the Lord's Lord (Luke 1:38).  Moreover, John tells us that Christ is expiation for our sins, or reparation personified. In his book, "Jesus of Nazareth," Pope Emeritus Benedict XVI writes of expiation:

"The Greek word that is here translated as 'expiation' is hilasterion, of which the Hebrew equivalent is kapporet.  This word designated the covering of the Ark of the Covenant.  This is the place over which YHWH appears in a cloud, the place of the mysterious presence of God.  This holy place is sprinkled with the blood of the bull killed as a sin-offering on the Day of Atonement --the Yom ha Kippurim. The thinking here is that the blood of the victim, into which all human sins are absorbed, actually touches the Divinity and is thereby cleansed -- and in the process, human beings, represented by the blood, are also purified through this contact with God.." (Benedict XVI, Jesus of Nazareth, p. 39)  

The Pope Emeritus who celebrated his 94th birthday the other day continues to describe how St. Paul uses the same word, "hilasterion" to describe Christ and His sacrifice on the Cross (Romans 3:25). Jesus in His passion and death took on the sins of the entire world and of all peoples in every time from Adam until the last person to be born in the future before the final judgment (2 Corinthians 5:15).  According to Pope Benedict XVI who cites from Origen, the remains; particularly the skull of Adam was buried where Christ was crucified:

"Concerning the place of the skull, it came to me that Hebrews hand down [the tradition that] the body of Adam has been buried there; in order that 'as in Adam all die' both Adam would be raised and 'in Christ all will be made alive'. (Origen - Commentary on Matthew, 27.32)"

Christ's blood would then seep down and "wash" the skull or remains of Adam as a sign of expiation. Moreover, John tells us that in our observance of the commandments, we know Christ (Matthew 19:17, John 14:15).  If we do not keep the commandments, then we are just liars and the truth is not in us.

Finally, in the Gospel, we read of Christ once again appearing to His disciples.  They are startled at His presence which brought Him to ask them "Why are you troubled?  And why do questions arise in your hearts?"  The disciples did not have the Holy Spirit at the time. That being said, despite Christ walking among them, they still did not truly comprehend this or anything else (Luke 18:34). Doubts and anxiety were always present.  Once again, Christ shows them that He was really the one who was Crucified and offers them to see and feel his flesh since the disciples apparently had a fear of ghosts and ghosts do not have flesh and bone.  Meanwhile, as they looked in amazement, Christ asks them if they have anything to eat.

They bring Him a piece of baked fish. This is allusory to the fact that the disciples are called to be fishers of men and must bring the catch back to Christ (Matthew 4:19).  This "piece of baked fish" represents the people the disciples "fish from the deep" (Luke 5:4).  Christ eats this fish showing that the catch becomes part of His body (Colossians 1:18, 1 Corinthians 12:27).  Lastly, Christ reminds them that everything that was written by Moses, the prophets, Psalms, etc had to be fulfilled.  Christ, they open their minds so that they can understand the Scriptures and put two and two together, so to speak.  He reminds them that His suffering and resurrection had a major purpose; namely, the repentance of sins and the forgiveness of them.  The disciples are to begin their journey of faith by spreading the Gospel everywhere.  We too are called to do the same.  This is especially true during this covid 19 coronavirus.  Many have suffered great loss and need to be reminded that God has not forgotten them.  

May Jesus Christ be praised!


Readings:  Third Sunday of Easter | USCCB





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Second Sunday of Advent: A Shoot Shall Sprout

What is Advent?
We are now in the holy season of Advent where we prepare for both the coming of Christ at Christmas and the second coming at the end of time.  It is a spiritual period in which to meditate on these two mysteries and prepare for them.  We use the wreath and 4 candles to mark down the 4 weeks before Christmas.  

Three of the candles are purple and one is pink.  The purple symbolizes preparation through penance and prayer.  Purple is also used during Lent.  Another way to see it is purple is a physical sign of healing. When we get hurt, the injury becomes purple.  During the time of healing, it remains purple until it clears up.  Sin hurts us and we need time to heal from it by using the Sacraments of Penance and Eucharist, Prayer, Fasting, Indulgences and a genuine Spiritual life.  

The pink is for the third Sunday or Gaudete Sunday which means "Sunday of Joy."   We are joyous because we are getting closer to Christ's birth.  As each week goes, we light the candle that corresponds to that week.  

Reflection for the Catholic Readings of December 8, 2019  

(Second Sunday of Advent – Year A)

On December 8, 2019, the Solemnity of the Immaculate Conception (a holy day of obligation in many places) fell on a Sunday. In the Roman Rite (Ordinary Form), the Sunday liturgy of Advent takes precedence, so the Mass used the readings for the Second Sunday of Advent, while the Immaculate Conception was transferred to Monday, December 9, in many dioceses.

Here is a reflection based on the readings proclaimed that Sunday:

 First Reading: Isaiah 11:1-10  

A shoot shall sprout from the stump of Jesse... The spirit of the LORD shall rest upon him... Then the wolf shall be a guest of the lamb...

This beautiful prophetic vision from Isaiah paints a picture of hope amid apparent barrenness. The "stump of Jesse" reminds us that even when the royal line of David seemed cut down and lifeless, God promises new life—a Messiah filled with the Spirit who will bring perfect justice and peace. The harmony among creation (wolf and lamb, child and serpent) points to the restoration of Eden, where sin's curse is undone.

In Advent, we wait for this Messiah, Jesus Christ, who has already come yet will come again in glory to make all things new. The reading invites us to trust that God brings life from death, hope from despair.

 Responsorial Psalm: Psalm 72  

Justice shall flourish in his time, and fullness of peace forever.

This psalm prays for the ideal king whose reign brings justice, especially for the poor and afflicted. It echoes the Isaiah prophecy: true peace flows from righteousness. In Advent, we cry out for this kingdom to be realized fully, while recognizing that Jesus, the King of kings, has already begun this reign through His life, death, and resurrection.

 Second Reading: Romans 15:4-9  

...that by endurance and by the encouragement of the Scriptures we might have hope... Welcome one another, then, as Christ welcomed you...

St. Paul reminds us that Scripture is written for our instruction and encouragement, so that we may have hope. He calls for unity—Jews and Gentiles together praising God—because Christ has welcomed all into His mercy. Advent is a season of hope that unites us: hope in Christ's first coming, hope in His presence now, and hope in His final coming.

 Gospel: Matthew 3:1-12  

John the Baptist appeared, preaching in the desert of Judea and saying, "Repent, for the kingdom of heaven is at hand!" ... Produce good fruit as evidence of your repentance...

John bursts onto the scene as the voice crying in the desert, preparing the way for the Lord (Isaiah 40). His message is urgent: Repent! The kingdom is near. He calls for genuine conversion—not relying on heritage ("We have Abraham as our father") but producing "good fruit" that shows a changed heart. John points beyond himself to the One mightier than he, who will baptize with the Holy Spirit and fire.

 Personal Reflection  

As we journey through Advent, these readings converge on a single, powerful invitation: Prepare the way of the Lord. Isaiah's vision of peace, the psalm's prayer for justice, Paul's call to unity, and John's bold summons to repentance all direct us toward Christ.

The world can feel like a "stump"—barren, divided, wounded by sin. Yet God promises new growth. John the Baptist challenges us not to be complacent but to examine our lives honestly: Where do I need conversion? Where am I relying on past privileges instead of present faithfulness? How can I welcome others as Christ has welcomed me?

Advent is not passive waiting; it is active preparation. Let us clear the path in our hearts through prayer, repentance, and works of mercy. Let us bear good fruit, so that when the Messiah comes—whether at Christmas, in the quiet moments of grace, or at the end of time—we may be ready to receive Him.

Come, Lord Jesus! May the Holy Spirit stir in us a deeper longing for Your kingdom, where justice and peace embrace, and may we prepare the way by lives transformed by Your grace.

Mary, who perfectly prepared her heart for the Lord, intercede for us during this holy season. Amen.  

(Reflection inspired by the USCCB lectionary readings for December 8, 2019 – Second Sunday of Advent.)

Today's readings: http://www.usccb.org/bible/readings/120819.cfm






Please help me continue this ministry by donating on my Paypal or www.gofundme.com/sacerdotus. Your donations will help pay for domain names to keep the site up and running, podcast subscriptions and the purchase/mailing of sacramentals and other materials.  Please consider becoming a patron or benefactor by donating on a monthly basis.  God will reward you!

First Sunday of Advent: Be Awake!

What is Advent?
We are now in the holy season of Advent where we prepare for both the coming of Christ at Christmas and the second coming at the end of time.  It is a spiritual period in which to meditate on these two mysteries and prepare for them.  We use the wreath and 4 candles to mark down the 4 weeks before Christmas.  

Three of the candles are purple and one is pink.  The purple symbolizes preparation through penance and prayer.  Purple is also used during Lent.  Another way to see it is purple is a physical sign of healing. When we get hurt, the injury becomes purple.  During the time of healing, it remains purple until it clears up.  Sin hurts us and we need time to heal from it by using the Sacraments of Penance and Eucharist, Prayer, Fasting, Indulgences and a genuine Spiritual life.  

The pink is for the third Sunday or Gaudete Sunday which means "Sunday of Joy."   We are joyous because we are getting closer to Christ's birth.  As each week goes, we light the candle that corresponds to that week.  

Today's readings: http://www.usccb.org/bible/readings/120119.cfm



Keep watch and wait. This the main message of today's readings. We are now in the season of Advent. A new Liturgical year A cycle has begun. We begin with Christ just like we ended the last Liturgical year with Christ the King.  The first reading tells us of God's house being established at the high of mountains.  All nations will stream toward it. The people will seek this location and seek God there asking to walk in the light of the Lord. Advent is connected to this. We are on a spiritual journey to God who is the light. The Catholic Church is a collection of all people from every nation. She is the body of Christ leading us to Christ her spouse. This spiritual journey calls for us to make changes in our lives. We cannot live as we have in the past.

We must turn our swords into plowshares and spears into pruning hooks. In other words, the things in our lives which we used to engage in human nonsense and violence must be transformed to serve a purpose of life. Swords and spears do nothing but hurt others and ourselves. They serve no ultimate good purpose. While we can use them for self defense, which is not bad, we must seek to create a world where we do not need to defend ourselves because the only rule will be love. This is easier said than done. Human beings do not trust each other. Human beings prefer to be isolated and live in gloom and doom. This is not what the Catholic faith is about. We are the Easter people and alleluia is our song, as Saint Pope John Paul II said.  This is why today's responsorial Psalm says that we must go rejoicing to the house of the Lord. 

The Catholic faith must be about joy, not anger or bitterness. Unfortunately, we will always find some Catholics within every rank who see the faith as the Pharisees did. The faith to them is about judging others and nitpicking faults. Whether it is about the liturgy and claiming one form is better than another to attacking priests who wear short sleeve collar shirts.  The Church has no shortage of these Pharisees who promote gloom and doom. Rather, we must be awake from sleep, as the second reading tells us.  We must set the dark aside and seek the daylight.  We must conduct ourselves as in the day and not like those who party at night engaging in lust and drunkenness. This is what it means to be a good practicing Catholics. Ignore those who see the faith as a means to attack others, including our pope. Ignore those who can never say anything positive and just judge claiming to be righteous. This is not Catholicism.

We must be ready. Jesus will return. We must not be like those people in the days of Noah who laughed at his warnings and continued to live life as if nothing was going to happen. Jesus uses this analogy in today's Gospel.  In the days of Noah, the people continued to do whatever they did and ignored Noah.  Then out of nowhere, the rain came and washed away everyone. We must be focused on the task at hand and not think nothing is going to happen simply because we do not see angels blowing trumpets in the sky.  Jesus will return and it will be like a thief in the night without warning. This is why I say to ignore those Catholics out there who are focused on nostalgia for pre-Vatican II days and simply live their faith to attack and judge others, including the pope. These are like those from Noah's time who ignored God and focused on living in the night time, so to speak. They live life thinking they are doing right when they are doing evil. 

They live life as if God is not watching their evil deeds or as if saying a praying in Latin or receiving on the tongue is ensuring their salvation.  God does not hear the prayers of the wicked and Communion can bring condemnation, Scripture tells us.  Let us be like Noah who trusted the Lord and prepared. He built the ark and spread the message to all. Noah focused on saving others and not himself. We must be ready and not slack off. Jesus tells us this in the Gospel. We must stay awake for we will not know when the Lord will come. Like Noah, we must be ready.   This is what Advent is about. We must call out to the Lord and be ready for Him. 






Please help me continue this ministry by donating on my Paypal or www.gofundme.com/sacerdotus. Your donations will help pay for domain names to keep the site up and running, podcast subscriptions and the purchase/mailing of sacramentals and other materials.  Please consider becoming a patron or benefactor by donating on a monthly basis.  God will reward you!

1st Sunday of Advent: Be Alert!

What is Advent?
We are now in the holy season of Advent where we prepare for both the coming of Christ at Christmas and the second coming at the end of time.  It is a spiritual period in which to meditate on these two mysteries and prepare for them.  We use the wreath and 4 candles to mark down the 4 weeks before Christmas.  

Three of the candles are purple and one is pink.  The purple symbolizes preparation through penance and prayer.  Purple is also used during Lent.  Another way to see it is purple is a physical sign of healing. When we get hurt, the injury becomes purple.  During the time of healing, it remains purple until it clears up.  Sin hurts us and we need time to heal from it by using the Sacraments of Penance and Eucharist, Prayer, Fasting, Indulgences and a genuine Spiritual life.  

The pink is for the third Sunday or Gaudete Sunday which means "Sunday of Joy."   We are joyous because we are getting closer to Christ's birth.  As each week goes, we light the candle that corresponds to that week.  

Today's readings:  http://www.usccb.org/bible/readings/120317.cfm

In the first reading from Isaiah, we read about humanity calling out to God.  We call out, "return for the sake of your servants."  Moreover, we complain, "why do you let us wander, O Lord, from your ways, and harden our hearts so that we fear you not? Many atheists today often say that as technology has evolved, miracles have decreased. In other words, they claim that we do not see miracles like those from the Old Testament and New Testament in today's postmodern world because there are ways to document it and study them. With this, they imply that the miracles that Sacred Scripture and Tradition inform us about were nothing more than fantasy; hyperbole meant to capture the mind of Bronze age people. Atheists do not understand that these miracles were meant to authenticate those men whom God chose to speak for Him on Earth. Without these miracles, no one would have paid any mind to Moses etc (2 Kings 1:10, Luke 4:36–37, Acts 5:12). These miracles were a "head-start" or "push" for faith to take hold in the world.  This does not mean God does not perform miracles today or in recent times. Take the apparitions of Our Lady of Fatima or rewind back into the distant past to the apparition of Our Lady of Guadalupe.  Both of these apparitions served to bring about conversion or reversion. Had the Blessed Virgin Mary not appeared to Blessed Juan Diego, Mexico would not be a Catholic nation today. Moreover, had the apparitions of Fatima not taken place, then Fascism and Communism would have taken over Portugal and Europe as a whole.

The first reading reminds us that God has literally let us "wander" to the point that we "harden our hearts so that we fear [Him] not."  This tells us how God respects our free will.  He will not impose Himself on us.  If we want no part of Him, then He will not force Himself on us. We must call upon God to "return." We must ask Him to "show His face" and rescue us because we are in ruin.  This reading ties into Advent because this season is a season of waiting in darkness, so to speak.  We await the coming of our Lord.  Our world is in darkness still and will only become truly perfect when Christ returns.  We cry out to God as we wander around asking Him to return to us.  Like the Prodigal son, we have abandoned the father believing we can do it on our own and have failed (Luke 15:11-32). That arrogance of having the illusion that we can take on life by ourselves comes to an end when life "beats us up."  We lose ourselves, believe and do all kinds of crazy things (Romans 1:24-25). When we wander from God, we begin to mock Him.  How many times have atheists mocked God?  All over the internet, we see memes or photos mocking Christ, the Blessed Trinity and what not.  Their hearts are hardened to the point that they do not fear God or have respect for God.  This all changes when they wander too far.  God allows their venting.  It is a process that allows them to realize that without God they are nothing. They turn into arrogant creatures who live off of mockery and diatribe, instead of love and hope.  This, in reality, is a sign of their existential frustration.

This is where the responsorial Psalm comes in which responds to the first reading where we say, "Lord, make us TURN to you; let us see your face and we shall be saved."  The first reading tells the story of humanity wandering off and disrespecting God.  It loses hope, hits "rock bottom," so to speak and them realizes it needs God. So we then cry out to God to get us to return to Him and to show us His face so we can be saved.

St. Paul in the second reading from Corinthians reminds us that we are in God's grace. We know of Christ and have confirmed His works, history, and person via testimony; not only of others but of ourselves as well. He reminds us that we are not "lacking in any spiritual gift."  Despite living in this crazy world, we still have God with us and He continues to pour out His gifts of the Holy Spirit on us in order to weather the storm that is life on Earth as we await Christ at the end.  We are reassured by St. Paul that God is faithful and that we will be in fellowship with His Son Our Lord Jesus Christ.

Finally, in the Gospel, we are reminded that we must be on alert.  The end of time will come when we least expect it. Christ will come like a thief in the night (2 Peter 3:10, Revelation 16:15).  We must not sit idle believing that we are "saved" just because we have accepted Christ as our personal Lord an Savior (Matthew 7:21).  This is not what Christianity is about.  In the world today, we are seeing so many signs that hard times are here and are going to get worse. Christianity is under attack.  All kinds of strange ideas are taking hold in the world. The distortion of marriage, gender, the rise in racism and so on.  Unfortunately, the silence of Christians is to blame, in my opinion. We have not done enough to suppress the smoke of Satan which is spreading around the world. 

We must put our faith into work (James 2:14-26). Part of that work is to spread the Gospel around to others and especially within ourselves.  We must not keep the truth to ourselves. This is why we have the Sacraments.  They prepare us with the "robe" for that day when Christ will come (Matthew 22:11-13). Christ can come at any moment.  No one knows the day, hour or minute (Matthew 24:36). Now, this day is often painted as a "gloom and doom" thing.  The end of time should not be a scare tactic.   We should see it for what it really is: God returning.  God is coming back to us and showing us Himself. No more will the atheist say, "show me the evidence."  No more will the doubtful Christian say, "what if there is no God and I am wasting my life on this?"  No more will some philosophers and nihilists say, "God is dead, we have killed Him!"  We will all say, "Lord have mercy!"  This will not be a scary time, but an awesome time.  We will know who God truly is.  We will know who we are, why we are, where we are.  No longer will science, theology, or philosophy be needed because we will see the personification of truth and wisdom.  Until this day happens, we gather now in the season of Advent and cry out "Maranatha" - "Come O Lord!" 


Please help me continue this ministry by donating on my Paypal or www.gofundme.com/sacerdotus. Your donations will help pay for domain names to keep the site up and running, podcast subscriptions and the purchase/mailing of sacramentals and other materials.  Please consider becoming a patron or benefactor by donating on a monthly basis.  God will reward you!

Laetare Sunday-4th Sunday of Lent: He Opens Eyes!

Today is "Laetare" Sunday or "rejoice" Sunday/Sunday of Joy. Celebrants at Mass have the option to use rose colored vestments today just as in Gaudete Sunday during Advent.  This Sunday is a day to rejoice and remind ourselves that our austere penance during Lent is almost coming to a close and the events that define Christianity are about to come, especially Resurrection Sunday.  This Sunday tells us, "we're almost there, so don not quit now."

Today's readings introduce interesting themes; in particular, faith, the true Shepherd and Redeemer, and "God is in control."  God opens our eyes!

The first reading tells us about the Lord telling Samuel to get ready with his horn of oil because He has already chosen the king for His people. Samuel was the last Hebrew Judge and the first of the major prophets in Israel. God tells Samuel to find the new king from among the sons of Jesse who he is supposed to anoint with the oil in the horn.

Samuel looks at the sons and goes one by one assuming he chose the right one, but God tells him no. Human beings are prejudicial beings. We love to judge people based on appearance, or "lookism." Samuel was no different. He believed a leader/king should be of lofty stature and assumed a particular son with that characteristic is who God had chosen. However, God says, "Do not judge from his appearance or from his lofty stature, because I have rejected him.  not as man see does God see, because man sees the appearance,but the Lord looks into the heart." These are powerful words we should meditate on by themselves. God looks at the heart, not at how we look. We should do the same.  Instead of judging people by profiling them, we should look at their heart - their personality.

After Samuel went trough seven sons trying to find out which one God had chosen and learning none of them were the one, Jesse introduces Samuel to the youngest who was a shepherd tending sheep.  The kid's name is David. David is described as being handsome and ruddy, obviously young but God chose him. Jesse and David of course are the descendants of Jesus the Messiah. The choosing of this young kid who is a shepherd is a prefigurement of Christ Himself. Jesus is to be the Good Shepherd and is also the Son of God. Even in an early age Jesus was doing God's work ( Luke 2:41-52) making a link to David who was the youngest and was chosen. This should remind the youth in the Church that they are indeed important and should take an active role in their respective parishes.  The Catholic Church is not for the "old" only.  Older Catholics must never despise or be condescending towards the youth (1 Timothy 4:12).

In response to the first reading, we read from the most famous and well known Psalm of all found in chapter 23 which begins with "The Lord is my shepherd." This Psalm connects both David and Christ. It speaks of how God is the shepherd and takes care of His own. He annoints with oil and fills the soul with grace (my "cup overflows"). God is indeed our shepherd and we should always have trust in Him. Last Sunday's first reading was about the Hebrews doubting God in the desert believing Moses to be some con artist who dragged them out to die. We should not be like them. Trusting God will bring "goodness and kindness" for the rest of our lives.

As shepherd, God guides us on our path which is dark. The second reading from Ephesians tells us about this. We were in darkness and now are in the light of the Lord, the reading begins.  St. Paul tells us that we should continue living as children of the light. He reminds us to do what is pleasing to God and avoid the things that are in darkness. Christ is the light (John 8:12).

Without light, we cannot see physically speaking.  The same applies spiritually. Today we live in a world that is adopting atheistic existential nihilism which originated from Nietzsche et.al and claims that life is meaningless, has no purpose and that we create our own "destinies." This philosophy, while claiming to liberate man has done nothing more than bring him down and imprison him in despair and psychological and spiritual oblivion. We are rational beings with free will and intellect; however, this does not mean we can guide ourselves. When we leave human beings to be an end in themselves, they guide each other in darkness and without proper vision in this environment, they all fall into the hole (Matthew 15:14).  Only Christ can show us the way even in darkness.  Only He can guide the way so that we won't fall into the hole.

The themes of light and darkness are touched upon in the Gospel. We read in the Gospel how Jesus performs one of His "strangest" miracles recorded. Jesus passes by and sees a man who has been blind since birth.  The disciples ask Him if this man is blind because of his sins or his parent's sins.  Jesus replies, "neither he nor his parents sinned" and goes on to tell them that his disability exists in order for God to show His works. The disciples are holding to the idea that people who are disabled are in that state due to their sins. This brings to mind the "Moral Model" in disability studies which claims it is the fault of the disabled person that he/she is in that state and that this has to do with divine punishment. Jesus obviously disagrees.

Jesus then does something that is both strange and disgusting, in human terms.  He spits on the ground and makes clay with it.  Then he smears the clay made with spit on the man's eyes.  He then instructs the man to wash in the Pool of Siloam.  When the man did as he was told, he came back with full vision.  Those in the neighborhood could not believe it and were saying to themselves "isn't this the one who used to sit and beg?"  They were in shock that this man is now able to see after they have gotten used to seeing him in a blind state begging for money.  Immediately they questioned him and brought the man to the Pharisees.  The Pharisees upon learning that Christ healed this man on the Sabbath declared that Christ is not of God. They made the Law in the Old Covenant into a god, so to speak.  The Sabbath was made for man, not the other way around (Mark 2:27).  The rest of the story tells us how the Jews did not believe and even questioned the beggar's parents who testified that he indeed was born blind. Then there is a debate on who Christ really is and His intentions.

This Gospel has so many things I can write on, but will briefly get into them.  First, the Gospel reminds us that we are born blind or spiritually blind.  Atheists often make the claim that we are "atheists by default," I refute this here: Atheism as Default Fails.  We are not "atheist" at conception but are merely spiritually blind.  In fact, atheist and anthropologist Dr. Pascal Boyer wrote, “A slew of cognitive traits predisposes us to faith.”  Faith is hardwired in us. After Baptism, we start to regain our sight as we grow in faith and grace.  This is why the man only gets sight after he washes himself in the Pool of Siloam.  Once we have life in Christ can we truly begin to see like the beggar did.  Second, Jesus in this story shows us how God does not discriminate. He sees the beggar who is blind, probably dirty and smelly, yet still approaches him.  God does not judge by appearance as 1 Sam 16:76 states.

Third, here is an interesting connection as well in regards to the clay.  We read in Genesis 2:7 how God creates man from the clay of the Earth.  Jesus uses clay to heal the man.  Think about this for a moment. If pottery is broken, how is it repaired?  We use clay to repair it. God made man out of the clay of the Earth and sin broke him. Christ comes and uses clay with spit to "fix" broken man. Christ makes all things new (2 Corinthians 5:17).  We must approach Christ with faith and trust in Him.  He will restore our sight and guide us as our shepherd through the "valley of the shadow of death" which surrounds this world.  God is always in control.  Despite Original Sin ruining nature, God still fixes it and guides it to perfection in Him.  He is the Redeemer, the Savior who restores the Image of God in us with His light.  Today we rejoice with the "blind beggar" and shout out for all to hear: "I do believe, Lord."  Let us allow Jesus to open our eyes so we can see clearly.   May Jesus Christ be praised!


Readings:  http://www.usccb.org/bible/readings/032617.cfm


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Reflections from holy writers:

We have just heard that Jesus gave sight to the man who was blind from birth. Do you wonder? Jesus is the Savior. He did something in keeping with his name, for by his kindness he restored what he had given to a lesser degree in the womb. Now when he made his eyes less powerful, surely he did not make a mistake, but he deferred it for the miracle.
Behold, why Christ delayed when he made the eyes less powerful in the womb. Do not think that the parents of that blind man had no sin and that the blind man himself, when he was born, did not contract original sin; because of the fact of original sin even very little children are baptized. However, that blindness was not due to the sin of his parents or due to the sin of the blind man, but in order that the glory of God might be made manifest in him. For when we are born we all contract original sin, and still we are not born physically blind. That blind man was prepared as a salve for the human race. He was bodily restored to light, in order that by considering his miracle we might be enlightened in heart.

— St. Caesarius of Arles
(470 - 543)



Source: "Sermon 172.1," quoted in Joel C. Elowsky, ed., John 1–10, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 320.

Again, I ask you: What is he trying to convey to us by spitting on the ground, mixing his saliva with clay and putting it on the eyes of a blind man, saying, "Go and wash yourself in the pool of Siloam (a name that means 'sent')"? What is the meaning of the Lord's action in this? Surely one of great significance, since the person whom Jesus touches receives more than just his sight. In one instant we see both the power of his divinity and the strength of his holiness. As the divine light, he touched this man and enlightened him. As priest, by an action symbolizing baptism he wrought in him his work of redemption. The only reason for his mixing clay with the saliva and smearing it on the eyes of the blind man was to remind you that he who restored the man to health by anointing his eyes with clay is the very one who fashioned the first man out of clay, and that this clay that is our flesh can receive the light of eternal life through the sacrament of baptism. You, too, should come to Siloam, that is, to him who was sent by the Father, as he says in the Gospel: "My teaching is not my own; it comes from him who sent me." Let Christ wash you, and you will then see. Come and be baptized, it is time; come quickly, and you too will be able to say, "I went and washed"; you will be able to say, "I was blind, and now I can see." And, as the blind man said when his eyes began to receive the light, you too can say, "The night is almost over and the day is at hand." — St. Ambrose (333 - 397) Source: "Letter 67.4-6," quoted in Joel C. Elowsky, ed., John 1–10, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 325-326. Do you see how boldly the beggar speaks with the scribes and Pharisees? It shows how strong truth is and how weak falsehood is. Truth, though it grasps only ordinary people, makes them to appear glorious; falsehood, even when it is among the strong, shows them to be weak. What he says is like this: you do not pay attention to my words; therefore, I will no longer speak or answer you when you question me continually to no purpose. You do not want to hear in order to learn but so that you can lay insults over my words. — St. John Chrysostom (344 - 407) Source: "Homilies on the Gospel of John, 58.2," quoted in Joel C. Elowsky, ed., John 1–10, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 332.