Weekday Homily Helps - franciscanmedia.org · Exegesis of the First AReading, cts 14: 5– 8(2 )...

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 866-543-6870 • www.FranciscanMedia.orgEditor: Rev. Pat McCloskey, OFM, MA

Weekday Homily Helps - $60.00 per year ($72.00 for Canada). Also available: Sunday Homily Helps - $35.00 per year ($43.00 for Canada).

All rights reserved. Material may not be reproduced or photocopied in any form without permission.

April 30, 2018

Monday [Pius V]

Theme: Jesus speaks all love languages.

Exegesis of the First Reading, Acts 14:5–18 (285)Dr. Mary Ann Getty

Acts overall moves from the Jewish-centered missionoriginating with Peter and James in Jerusalem to thegentile mission of Paul, intending to reach the ends ofthe earth. Our reading begins with the historically im-plausible but symbolically appropriate collusion ofJews and gentiles intent on abusing and stoning Bar-nabas and Paul. Learning of this, the apostles flee.

Yet no matter what the characters in this narrativedo, they serve the extension and ultimate success of thegospel. A crippled person is the divine instrument; onewho “never walked” immediately rises up and walksaround. This miracle at Paul’s command echoes onethat Peter had performed in Jerusalem, followed byPeter’s speech that led to his arrest. Lk continuallyshows an ever-widening circle of the apostles’ influ-ence as they spread the message. All attempts to silencethe gospel are thwarted; this small band of witnessescontinues to overcome obstacles and manages to beheard.

The misguided people proclaim that Paul and Bar-nabas are gods. The apostles can scarcely prevent theenthusiastic crowds from worshiping them. The mis-sionaries’ speeches in Acts usually have a Christolog-ical conclusion, but here we see only the beginning ofconversion to monotheism. As Paul emerges as God’smessenger in Acts chs 15–28, Lk’s focus is fixed on thesaving role of God’s son, Jesus.

Exegesis of the Gospel, Jn 14:21–26 (285)Dr. Mary Ann Getty

Jesus’ farewell discourse in Jn continues. The dominanttheme is Jesus’ imminent departure, and his disciplesare distraught. Our reading begins by stating that Jesusand the Father are one. Jesus responds to Jude’s ques-tion by assuring and consoling the disciples. There is adistinction between “now” (when Jesus speaks tothem) and the near future (when the Advocate will re-mind them of Jesus’ teaching and when they will morefully understand). This understanding is not mereintellectual assent but rather a commitment to remainfollowers of Jesus in word and deed.

In fact, Jesus assures his disciples that he and theFather will make their dwelling place with the disci-

ples. They will be one with them just as he and theFather are one. Now the disciples are distressed, con-fused, and sad. But after Jesus departs from them, theywill receive another Advocate who will remind them ofall that Jesus had taught them. Then the fruits of theirdiscipleship will be made manifest: Their love for Jesuswill be seen in their keeping of his commandments,specifically the love command.

Jn centers Jesus’ teaching in the community thatremains with him and shows the unbelieving worldthe power of love. The disciples will come to knowthrough the Advocate sent by the Father that theyabide in God’s love; God is in them as God is in Jesus.The disciples’ sadness will be turned into joy and truth,so firm is the assurance of the Advocate’s coming.

Homily SuggestionMary Lynne Rapien

John Chapman’s book The Five Love Languages de-scribes how people show and receive love through actsof service, physical touch, words of affirmation, qualitytime, and gift giving. Do these describe how you feelloved or show your love to another? Let me repeatthem: acts of service, physical touch, words of affirma-tion, quality time, and gift giving.

In today’s Gospel, Jesus makes it clear how heknows we love him: “Whoever has my command-ments and observes them is the one who loves me.”That doesn’t mean Jesus’ love for us is conditional. No.He loves us no matter what. His greatest act of servicewas dying for us. But he says in today’s reading that, ifwe love him, God the Father and “I will come to himand make our dwelling with him.”

What greater quality time could there be than theindwelling of God: Father, Son, and Spirit? In fact,Jesus covers all of the love languages to make surethere is no doubt of his love. Gift giving: his very lifeand the gift of the Holy Spirit. Words of affirmation: “Icall you friends.” Physical touch: Jesus touched theleper, the blind man, the dead son of the widow, andthe little children who came to him. Jesus becomes onewith us in the intimacy of the Eucharist. How can weshow Jesus today that we love him and are open toreceive his love?

For more information about St. Pius V, pope and aDominican, visit saintoftheday.org.

WeekdayHomilyHelps




May 1, 2018

Tuesday [Joseph the Worker]

Theme: Work is a gift, not a punishment.

Exegesis of the First Reading, Gn 1:26—2:3 (559)Dr. Mary Ann Getty

This account of the creation of humankind reflectsNear Eastern images. Thus, despite its monotheisticperspective, the Gn author uses the plural “Let usmake humans in our image,” suggesting the consensusof the gathered deities, while stating the divine willthat humans share in the authority and responsibilityof the Creator. From that fundamental creative word,harmony, order, and continuity emerge—unlike theenduring conflict in some Near Eastern cosmogonies.

Humans join with God in a combined will and effortto bring about the intended reign of peace. The good-ness of all creation includes the common goal of reflect-ing God’s image. That will require the respective rolesof plants, animals, and all living things to work harmo-niously. Male and female in relationship with oneanother also recognize God’s blessing and ensure thecontinuity of God’s will enacted in the world.

All creation is joined in the divine judgment that allcreation is very good. Raised to glorious status asGod’s creatures, humans cannot truly defy God’s pur-pose in creating them. The biblical narrative begins inthis dramatic way, showing that God’s intent in creat-ing the world cannot be marred or threatened—evenby the multiplication of sin that follows. God’s creativeword is effective and more powerful than any oppos-ing force.

Exegesis of the Gospel, Mt 13:54–58 (559)Dr. Mary Ann Getty

Our short Gospel forms a very important transition asMt prepares his readers for the journey to Jerusalem,where Jesus will be definitely rejected and put to death.Mt previously presented a series of parables. Althoughthe disciples said that they understood the parables,they clearly did not. Mt alludes to the crowds’ amaze-ment at Jesus’ teaching, but their overall reaction wasthat his humble roots disqualified him as a prophet.Because his family background cannot account for thewisdom Jesus teaches, his own reject him.

Mt clarifies that Jesus began his ministry among hisown; but when he was unsuccessful there, he deliber-ately moved on. Whereas Mk suggested that the peo-ple’s lack of faith prohibited Jesus from working mira-

cles among them, Mt emphasizes Jesus’ own decisionto move beyond his own people and country, unhin-dered in his mission. From now on he will focus in-creasingly on teaching his disciples, regardless of howthe crowds and their leaders react.

Although Joseph is not named, he is identified as acarpenter’s son. Jewish sources suggest that carpen-ters, as skilled craftsmen capable of making useful andbeautiful objects, are “wise men,” praiseworthy for col-laborating with God in creating the world. Our Gospelis fittingly paired with the first reading to honorJoseph.


For the feast of St. Joseph the Worker, the Church haschosen a reading from Gn ch 1. One line caught myattention: “Since on the seventh day God finished thework he had been doing, he rested from the work hehad undertaken.”

God’s work in Gn was creation. In fact, that work ofcreation continues to the present and will continueuntil the end of time. Scripture says: “God looked ateverything he had made and found it very good.” Wesee two things here. Since God worked, it has to beintrinsically good. Also, God took delight in that work.

Our reading says that “God created man in hisimage” and God gave humans a job right off the bat:Increase and multiply and take care of all creation. Inthe second story of creation in Gn—yes, there aretwo—God puts people in the Garden of Eden and tellsthem to “cultivate and care for it.” We were given workto do in paradise. Therefore, work itself is good and ablessing.

St. Joseph was given a specific work. He was thespouse of Mary and the foster father of Jesus, the Wordmade flesh. He was given the task of providing for thisprecious, unique family. His profession was that of acarpenter, but his work was much broader than that.We are all made in God’s image. What work has Godgiven you to do? This is a day to be grateful for ourwork and to ask St. Joseph to pray for those needinggainful employment.

For more information about the feast of St. Joseph theWorker, visit saintoftheday.org.

WeekdayHomilyHelps




May 2, 2018

Wednesday—Athanasius

Theme: We bear the fruit of the Spirit.


Lk’s fundamental theological perspective is stated inJesus’ initial command after the ascension that his dis-ciples should preach the gospel to the ends of the earth.To accomplish this, Paul’s mission to the gentiles takesprecedence as the Spirit guides the Church beyond theconfines of Judaism and its initial leadership underPeter and James. Lk told of Paul’s call in ch 9, thuspreparing for the transition from Peter to Paul, a majorresult of this conference in Jerusalem.

Our reading reviews its background. Barnabas andPaul had teamed up and were having extraordinarysuccess among the gentiles. After setting out on a rela-tively small missionary trip, the two returned toAntioch’s predominantly Jewish community, wherePeter was revered. They enthusiastically had reportedtheir success. But then representatives from Jamescame from Jerusalem, insisting that the gentiles oughtto be circumcised and practice other aspects of Jewishlaw in order to be saved.

Because this sowed dissension and confusion, theChurch at Antioch sent delegates to Jerusalem to askfor guidance on the matter. When they reported on theconversion of the gentiles, their story caused great joy.Typically, Lk alternates good news and bad. SomePharisees protested that gentiles should keep elementsof the law of Moses while Paul’s mission is sanctionedby the Jerusalem authorities.


Although there are no Synoptic-like parables in Jn’sGospel, the metaphoric use of vine imagery is equallyrich in meaning. The prophets and Pss refer to Israel asthe vine; here Jesus calls himself the “true” vine with-out whom the disciples lack life and cannot bear fruit.As usual, Jesus immediately connects his identity withthe Father’s, the vinedresser who prunes the branches,giving life-bearing power to the fruitful branches anddestroying those that bear no fruit.

Jesus preempts the disciples’ fear of the Father’spruning, assuring them, he says, “You are clean al-ready” because they have received Jesus’ word. Thephrase abide in appears several times, stressing the

unity and reciprocity of the disciples’ relationship toJesus. There is no life or fruitfulness without unionwith Jesus and with the Father. Yet the responsibilitygoes both ways; the disciples must bear fruit, usually asymbol of missionary activity.

In Jn this expression also means remaining faithfulto and for the community. This excerpt is from Jesus’farewell address before he lays down his life. Althoughthe disciples are distressed, Jesus’ message urges themto remain with him—as if they are the ones in dangerof going away. Jn alludes to the danger of apostasy assuffering tempts the disciples to despair. By maintain-ing faith in Jesus and with the community, they be-come his heirs.


“Without me you can do nothing.” That line jumpedout at me today. What does Jesus mean by that? Doeshe mean that folks who do not believe in him don’taccomplish anything? That doesn’t seem true. Manypeople who have made worthwhile contributions invarious areas claim that they don’t even believe inGod, much less Jesus. This makes us look closer atJesus’ words. Let’s put them in the context of his alle-gory.

Jesus says that he is the vine. His Father is the vinegrower. We are the branches. What is the function ofthe branch on any tree? It is to bear fruit, right? In thatcontext, the branch can do nothing if it is not healthilyattached to the tree. If lightning would strike a branchon one of our trees, severing it, how much fruit wouldit bear? None! You might as well cut it up for kindling.

Tree surgeons advise us if our trees need pruning tokeep them healthy. For our lives, pruning is neverpleasant and sometimes downright painful. However,Jesus says that this discipline is necessary if we are toincrease our yield.

Our job is to bear the fruit of the Spirit. The fruit isfor the sharing; otherwise, it rots on the vine. Jesusgives our purpose as branches at the end of our read-ing: “By this is my Father glorified, that you bear muchfruit and become my disciples.” What fruit of the Spiritcan we share with others today?

For more information about St. Athanasius of Alexandria,visit saintoftheday.org.

WeekdayHomilyHelps




May 3, 2018

Thursday—Philip and James

Theme: We have a testimony to share.

Exegesis of the First Reading, 1 Cor 15:1–8 (561)Dr. Mary Ann Getty

Our first reading mentions James, the one called byPaul “the brother of the Lord.” Like Paul, James is notone of the Twelve, but both are apostles. This passagefrom 1 Cor contains perhaps the earliest Christiancreed, concisely stating that Christ’s death, burial, res-urrection, and appearances were “for our sins.” Paulstresses that this gospel is in continuity with theScriptures, specifically Is 53:5.

Paul insists that he faithfully and reliably “passedon” to the Corinthians what he himself received. Be-lievers are saved by this good news. Paul also stressesthat Christ appeared to multiple witnesses. Paul un-derlines the authoritative and foundational import ofthese while also asserting that, although he experi-enced the last appearance, it puts him on a par withCephas (Peter) and also with James. The mention of anappearance to 500 “at once” verifies the reality of theappearance along with mention that many of these arestill alive and can testify to the truth of what Paul says.

Commentators dispute the meaning of the finalphrase where Paul describes himself as one “born outof the normal course.” He might be reinterpreting acriticism of his apostleship as freaky, an “abortion” ofthe expected ways of God. It is also possible that herefers to the miraculous, unexpected, undeservednature of his call—still according to God’s will.


Although Philip is listed among the Twelve by theSynoptics, very little is known about him. Jn tells usthat Philip is among the very first of Jesus’ disciples.Immediately Philip “found” Nathanael and convincedhim to also follow Jesus. Jn stresses the missionaryresponsibility of disciples to bring others to Jesus. Jnfurther says that Philip came from Bethsaida, the samecity as Peter’s brother, Andrew.

Origins and destinations are symbolically importantin Jn, which has this common pattern: A character en-counters Jesus but often shows confusion and doubtbefore deciding to follow him. Jn suggests that disci-ples grow and deepen their commitment as they reflecton Jesus’ identity. Philip is initially invited to “come

and see” where Jesus lives. Jn tells us that Jesus “test-ed” Philip, asking him where they will be able to getenough bread to feed the crowds. Although Philipappears still somewhat confused when he asks Jesusfor a vision to see the Father, memory of him confirmsthat he eventually saw and understood.

Acts affirms that Philip fearlessly represented one ofthe first apostolic missionary journeys to Samariabefore the conversion of Paul. Jn seems to affirm thatquestioning Jesus was a positive sign of apostleship,leading to persistent searching and conviction that heis the one to come.


Father Al Lauer, a priest/evangelist who died in 2002,said that we should be prepared to give the gospelmessage while riding in an elevator from the first to thesixth floor. In today’s first reading, St. Paul gives thebare bones of the Gospel message—the elevator ver-sion: Jesus died for our sins, was buried, and rose fromthe dead-—all in accord with the Scriptures. Threetimes in the Acts of the Apostles (chs 9, 22, and 26),Paul gives testimony to his personal conversion expe-rience. He tells of his weaknesses and Christ’s strength.

What is your testimony? It may not be as dramaticas Paul’s was. It may have been a gradual deepening ofyour relationship with Christ. However, it is yourstory, your witness to share.

Today we celebrate the feasts of the apostles Philipand James the Lesser. We know little of these two,except that Jesus called them to be part of his inner cir-cle. James only appears in the list of apostles. He is notthe James in our first reading. When Philip is men-tioned in today’s Gospel and at the multiplication ofthe loaves and fish, he is not described in a favorablelight. Yet tradition tells us that both Philip and Jameswere martyred for their faith.

Paul, Philip, and James boldly shared their faiththrough the power of the Spirit. That same Spiritdwells in us and longs to be shared. That will happenonly if we speak out of our lived faith.

For more information about Sts. Philip and James, visitsaintoftheday.org.

WeekdayHomilyHelps




May 4, 2018

Friday of the 5th Week of Easter

Theme: Circumcision is not required to followJesus.


Acts presents a compromise about the gentile converts’responsibility to observe minimal requirements ofJewish law. This is not in accord with Paul’s own state-ments in Gal but fits Lk’s overall concern that thePauline mission had the full support and authority ofthe mother Church in Jerusalem. There Peter’s lastrecorded words agreed that Paul’s mission was tomake the gospel accessible to gentiles through faith.James makes the Jerusalem accord authoritative bothby letter and by delegation to Silas and Barnabas. The four elements of the compromise are proscribed

by Lv for aliens living among Israel. Three have to dowith dietary restrictions and facilitate table fellowshipwith gentiles. Porneia (impurity), often understood asincest, at first appears to disrupt the thought. But itrefers to generally accepted moral norms that wouldallow the inclusion of gentiles into Christian fellow-ship. According to Mt, for example, Jesus forbadedivorce, “except for porneia” (5:32), an indication thatsome well-known sexual moral norms effectively makecertain relationships illicit. In Lk’s account Paul has a secondary role in the

deliberations, except for one important observation:His mission is authorized and supported by the Jeru-salem authorities, who make no demand for circumci-sion of gentile converts. Paul’s mission is unfettered.


Our passage begins and ends with the same command:Love one another. Many interpreters note that in Jnthere is no incident where Jesus articulates the “great-est commandment,” stating that love for God and forneighbor are on a par. But Jn does reiterate that love forone another is the hallmark of Christian faith. And asJesus’ death draws near, believers are to keep this lovecommand to the end, as Jesus showed them.Such love is empowered by the Spirit who reveals

and reminds us of all that Jesus taught. Identified asJesus’ friends, the disciples have a new status, newpower, challenge, and responsibility to love one an-other. Love is an action, not mere intellectual assent.

Some interpreters have asserted that Jn has very littleemphasis on ethics; his Gospel focuses on mysticismthrough the gift of the Spirit. But when we take seri-ously the command to love one another, we see howdemanding and transformative this simply stateddemand is. It is much easier to speak of some vague, abstract

love in general than sincerely to believe that love forthose near to us, the “one anothers” of our communi-ties, is required of us. Such unconditional love is theway we illustrate for the world that we live in God’slove shown to us in Jesus. This is not only a moralimperative; it is the way of mission for us.


Wednesday’s first reading told of Paul and Barnabasgoing to Jerusalem to request that gentile Christiansdid not have to obey all the elements of the Mosaic lawin order to be disciples of Jesus. Because of the feast ofSts. Philip and James yesterday, we had a break in thenarrative. Today we pick up the story and find out thedecision of the council in Jerusalem. This decision wasvery important for those of us who are of gentile ori-gin. Because Jesus was a Jew—as were his 12 apostles—

some Jews who followed Jesus believed that gentilesmust come to Christ through Judaism. For males, thatmeant circumcision, which was no small requirement.Today many gentile male babies are circumcised forhealth reasons. While this may be relatively painlessfor a baby, it is a different matter for mature males. Youcan only imagine the cheers that resounded when Paul,Barnabas, and the delegation from Jerusalem an-nounced the decision of the council. The requirementsplaced on converts to Christianity were mainly thosethat allowed table fellowship with Jewish Christians. It is through Christ that we have salvation, not

through belonging to a particular race. Jesus neverintended for Jews who accepted him as Messiah tocease being Jews. He was the fulfillment of the long-awaited promise of a savior. Today Jews who followJesus are called Messianic Jews or Jews for Jesus. Theyare our brothers and sisters in faith in Christ.

WeekdayHomilyHelps




May 5, 2018

Saturday of the 5th Week of Easter

Theme: Remove barriers without compromisingvalues.


Our reading has two parts: the introduction and cir-cumcision of Timothy—and then Paul’s vision with itsinvitation to cross over into Greece to preach thegospel. The first half of Acts features Peter’s mission-ary efforts among the Jewish converts to Jesus; the sec-ond half focuses on the extraordinary success of Paulamong the gentiles. As preparation, Lk depicts Paul’sensuring the acceptability of his companions as well asthe divine authority of his mission. Lk consistently portrays the transition to the world-

wide mission as smooth and progressive. Paul docu-ments the conflict and struggle of that progress as theChurch sought to spread the gospel. After the 50-yearperiod of the Babylonian exile in the sixth century BC,Jewish heritage was traced through the mother whilemixed marriages were prohibited. Because Timothywas well-known and apparently well-liked—and inorder to avoid a problem with “the Jews” who even inLk’s telling were suspicious of everything Paul did—he had Timothy circumcised so that he might be moreacceptable as a Christian missionary. This part of the story concludes by noting that the

pair was overwhelmingly successful. Then Paul had adream, a regular medium for divine intervention. AMacedonian invites Paul to Greece; thus the successfulcommunities of Thessalonica and Philippi will be es-tablished, and the gospel will continue to be enthusias-tically accepted.


Jn’s Gospel contains opposites that might appear atfirst to be too simplistic but, on second thought, theydemand the full commitment of faith. Jn’s dualism pre-sents an either/or alternative that pushes for a choice.Jn speaks of love versus hate, the world and “them”against the disciples—just as they are against Jesus. The context of the farewell address must be remem-

bered. One element is that the beloved leader, facingdeath and identifying his true heirs, also warns of dan-gers and suffering to come. Jn has throughout insistedthat no disciple is greater than the master. This is at the

core of our reading, coupled with the imperative to“remember.” Jesus reiterates that he has chosen the dis-ciples. When they follow him, they expect to proceedalong the same path, encountering the same obstaclesand challenges, eventually meeting the same fate. Our reading begins with if clauses, suggesting that

the road traveled by the disciples will certainly meanhatred by the “world,” a symbol for Jn of all that rejectsJesus and the word he speaks. And if the disciples didbelong to the world, it would love them. But it doesnot. Jesus has chosen them out of the world. Therefore,because the world recognizes neither Jesus nor his dis-ciples, it neither hears nor follows Jesus’ words. Hewarns that the world also hates his disciples: “Theyknow nothing of him who sent me.”


Are you confused by Paul’s decision in the first readingto have Timothy circumcised? Just yesterday welearned that circumcision was not necessary to be aChrist follower. The problem was Timothy’s heritage,which was traced through his Jewish mother. Timothywas thus considered a Jew by Jews. Because his fatherwas a gentile, Timothy was not circumcised on theeighth day. By Mosaic law, as a Jew, Timothy had to becircumcised. An uncircumcised Jewish male was notaccepted by other Jews. That fact would have created abarrier for Timothy in his missionary work to Jews.Because Paul did not want that, he had Timothy cir-cumcised. Following Christ demands sacrifice. Christ warns us

of that in the Gospel passage. We can expect the samerejection by the world that Jesus experienced. We don’thave to look far to see where our values differ fromthat of our culture. We can’t watch the nightly news orturn on our computers without our views on justice,social issues, commitment, faithfulness, sexuality, andthe sanctity of life being challenged. We are challengedto be in the world but not of the world. It’s not a com-fortable stance.Although Paul tried to remove any obstacles to his

proclamation of the gospel, he never sacrificed his val-ues or watered down his message. His stand led torejection, much suffering, and eventual martyrdom.The same challenge is ours.

WeekdayHomilyHelps




May 7, 2018

Monday of the 6th Week of Easter

Theme: Proceeding as planned.

Exegesis of the First Reading, Acts 16:11–15 (291)Robert J. Karris, OFM

This reading thrusts us into Paul’s missionary activityaround the Aegean Sea (15:36—20:38). He has comefrom Syrian Antioch to Alexandria Troas to strengthenhis converts but is now propelled by the Spirit to go tounevangelized territory. His preaching occurs in thecities of Philippi, Thessalonica, Athens, Corinth, andEphesus and follows a set pattern: seeking out theJewish community first. Over the last 20 years, scholars have been depicting

the arduous nature of Paul’s missionary trips. In his2016 commentary on Acts, C. Holladay observes: “Ac-cording to ORBIS, the overland journey from SyrianAntioch to Alexandria Troas, a distance of about 850miles (1,422 km), would take about 50 days” (p. 311 n.2). And it was through and across mountains—withouta superterrain vehicle. What zeal! What endurance!What brand of hiking boots did Paul endorse?Lydia, a worshiper of God, would know her Scrip-

tures and be ready to hear a sermon like the one Pauldelivered in Pisidian Antioch (13:16–41). Being “a mer-chant in purple cloth” did not mean that she was richin earthly goods. Rather, her wealth consisted in mak-ing her own the biblical tradition of sharing her posses-sions in hospitality. That’s what a “believer in the LordJesus” does.

Exegesis of the Gospel, Jn 15:26—16:4a (291)Robert J. Karris, OFM

Jn chs 14–17 are commonly called Jesus’ farewell ad-dress. In fashioning the message of these chs, the evan-gelist used a traditional literary form (see Paul’sfarewell address to the elders in Miletus, Acts 20:17–35). Familiar elements in this form include: sadness atthe departure of the beloved, a retrospective look at thebeloved’s ministry, warnings about the troubles that lieahead, and encouragement to remain steadfast in thebeloved’s teaching and example.Some of these elements are clearly present in today’s

Gospel. Two are prominent. First, Jesus foretells thefuture when his disciples will be rejected just as hehimself was rejected: “They will expel you from thesynagogues. In fact, the hour is coming when everyonewho kills you will think that they are offering worship

to God.” Second is Jesus’ reassurance that he has pre-dicted this: “I have told you this, so that when theirhour comes you may remember that I told you.”The evangelist time and time again introduces into

the literary form of Jesus’ farewell address one elementthat is missing from Paul’s address to the elders gath-ered at Miletus. That element is the Advocate, who willtestify to Jesus and empower the disciples to give wit-ness to Jesus.

Homily SuggestionJo Koch

Often when people receive a life-threatening or fatalmedical diagnosis, they devote themselves to theprocess of putting “everything in order.” They mayupdate their will, redeed property, and even preplantheir funeral. All of this should ensure that their lovedones are well taken care of once they are gone.In today’s Gospel, Jesus does the same for his disci-

ples. His preplanning is by way of sending the Advo-cate, the Holy Spirit. In order for them to remain com-mitted and passionate in the face of adversity, Jesusknew that the disciples would need some performanceenhancement abilities that even he was unable to pro-vide for them. Through the Holy Spirit, he wants toensure not only that the disciples will have all that isneeded to fulfill their missionary call but also that theywill be empowered with inspiration, wisdom, knowl-edge, giftedness, and skill to continue Jesus’ presenceand influence on earth. This will be no small task foreven the most ambitious among them.Jesus’ preplanning includes us and all generations to

come. Although ever present and accessible, often theHoly Spirit has been referred to as “The ForgottenGod” among the Trinity. We are privileged to be recip-ients of the same gifts of wisdom, understanding,counsel, fortitude, knowledge, piety, and awe of Godthat initially empowered and sustained the apostles.How can we use and apply these gifts to become activeagents in “renewing the face of the earth”?

WeekdayHomilyHelps




May 8, 2018

Tuesday of the 6th Week of Easter

Theme: Ready or not?


The Lectionary’s rapid perusal of Acts gives us what itbelieves is the main ingredient of a passage, but itbypasses the appetizers. One of the appetizers is thatthe preaching of Paul and Silas is not against theRoman government. Another appetizer is that Paul hasoften been beaten by rods (2 Cor 11:25). Finally, Pauland Silas return to Lydia’s house where, beaten andbattered, they encourage everyone.

This is the third prison break in Acts (5:17–21, theapostles, and 12:1–11, Peter). It highlights the tightsecurity of this prison (innermost cell, chained to astake) and the piety of Paul and Silas; they are prayingand singing hymns to God around midnight. One mustpresuppose that Paul and Silas, deep in the prison, cansomehow see that the jailer, in his own house, is aboutto kill himself. They persuade him not to kill himself.Rather, he should open himself up to Paul’s life-giving,saving message.

The main ingredient of this passage has three parts.First is the profession of faith: “Believe in the LordJesus, and you and your household will be saved.”Second is the wondrous hospitality of the jailer and hishousehold as they wash the wounds of Paul and Silasand feed them. Did Paul mention Jesus’ escape (Lk4:16–30) while they ate? Third is the Baptism of theentire household.

Exegesis of the Gospel, Jn 16:5–11 (292)Robert J. Karris, OFM

This Gospel reading picks up another element of thefarewell discourse—namely, those left behind by thebeloved experience grief. Jesus comforts his discipleswith the message that he is going to the one who senthim and will, in turn, send them the Advocate.

In order to appreciate the role of this Advocate, weshould remind ourselves that throughout Jn’s Gospelthe forensic theme of witness pulses. For example, Johnis not called the Baptist in this Gospel. Rather, he is theone who bears witness, gives testimony to Jesus.

In a real sense, the Advocate is the attorney whooverturns the verdicts handed down against Jesus. “Heconvicts the world with regard to sin and righteous-ness and condemnation.” Here we must interpret “the

world” in a negative sense and not in the positive senseof Jn 3:16 (“God so loved the world”). The fundamentalsin in Jn’s Gospel is nonbelief in Jesus, the one whomGod has sent. Those who condemned Jesus to deaththought that they were acting righteously against theunrighteous Jesus. His resurrection from the dead hasreversed that human decision. Although Jesus wascondemned to death, his exaltation and return to theFather prove that the one condemned was “the ruler ofthis world” (12:32).


“It is better for you that I go.” People are never readyto hear those words from someone they love, no matterhow self-sacrificing the speaker’s intention may be. Asdevoted disciples of Jesus, the apostles could hardlyimagine the world to be a better place without Jesuspresent with them—considering their 24/7 lives hadbeen completely enmeshed with his. The old requiemphrase “Gone too soon” would have been very apro-pos for their response.

However, Jesus’ understanding was from an eternalvantage point. He knew he had completed his mission.He had done everything in his power to connect thosewithin his circle of influence to the Father. If he stayed,the faith of the people would always be limited by hisown humanity. Additionally, Jesus knew that it wasimperative that the disciples be transformed from fol-lowers to leaders. Every word uttered and every actiontaken by Jesus was to prepare his beloved disciples(followers) to become apostles (messengers being sentforth). Whether or not they felt ready, the time was athand for the apostles to be Jesus to others—and whobetter to carry out that mission?

As Christians, we are called to be both disciples andapostles simultaneously. As we follow in the footstepsof Jesus through our words and actions, we are entrust-ed with the responsibility of bringing others into a lov-ing, transformative relationship with the Father, Jesus,and the Advocate. And whether we feel ready or not,our time is at hand.

WeekdayHomilyHelps




May 9, 2018

Wednesday of the 6th Week of Easter

Theme: Triple truth.

Exegesis of the First Reading, Acts 17:15, 22—18:1(293)

Robert J. Karris, OFM

Lk places Paul in Athens, the center of Greek cultureand learning. His sermon is another example of how hepreached to a non-Jewish audience. See his preachingat Lystra (14:6–20) for his first and shorter sermon. Acommon theme in these sermons is: “We proclaim toyou good news that you should turn from these idolsto the living God who made heaven and earth and allthat is in them” (14:15).

What is unique in Paul’s Athenian sermon are thethemes introduced in vv 30–31: repentance, judgment,and the resurrection of the one who is the judge. Idwell briefly on these themes to unpack some of theirimplications. Repentance implies that people havesinned. This is biblical tradition. Recall John the Bap-tist’s and Jesus’ calls for repentance. “We have alreadybrought the charge against Jews and Greeks alike thatthey are all under the domination of sin” (Rom 3:9b).

It is also biblical tradition that the Lord is the judge.“The Lord judges the world with justice. He governspeoples with equity” (Ps 9:9). It is part and parcel of theNT’s Son of Man Christology that the risen Jesus willbe the judge. See Acts 10:42 where Peter preaches: Therisen Jesus “commissioned us . . . to testify that he is theone appointed by God as judge of the living and thedead.”


As you have astutely noticed, there is considerable rep-etition in Jesus’ farewell discourse. Its repetition is akinto musical refrains that cement the message of the songor hymn to our minds, hearts, and memories. I think ofthe haunting melody of “Jesus, Remember Me whenYou Come into Your Kingdom.” Such repetition is notlike the oft-repeated and pesky statements of incipientAlzheimer’s.

Today’s Gospel reading is Trinitarian in scope. TheAdvocate, the Spirit of Truth, will glorify Jesus becausehe will take from what is Jesus’ teaching and declare itsmeaning to present and future disciples. And every-thing that the Father has belongs to Jesus. This Trinityis dynamic, for the Son, the Father, and the Advocate

make known God’s revelation in Jesus: “The Word, thetruth, and the life.”

The role of the Spirit of Truth not only concernsknowledge and insight into the life and exaltation ofJesus, the Son, but it also deals with the future: He“will declare to you the things that are coming.” As M.M. Thompson (John, 359) observes, “the Gospelpromises that the disciples can and must trust theSpirit to guide and instruct them so that what they sayand what they do always bears witness to the truththat is embodied in and through Jesus.” Jn’s three let-ters indicate how all this works out in the Church’s life.


One of the most difficult concepts about God is theTrinity. It has been compared to water: a solid, a liquid,and a gas. We attempt to define the three-in-one con-cept mathematically using 1x1x1 = 1. Maybe it wouldbe better understood as “Tri-Unity.” Most recently, thetext of the Nicene Creed has added “consubstantial” asa defining term. Ultimately, the Trinity may be bestdefined as a “mystery.”

In today’s Gospel, Jesus gives us an understandingof the Trinity as one of continual self-giving, outpour-ing, and sharing of truth and clarity. All that belongs tothe Father also belongs to Jesus, thanks to the Spirit ofTruth (Holy Spirit). All this is given to us freely. Whatis offered is truth and clarity on the grandest ofscales—from the infinite perspective and all knowing-ness of our eternal God. It should move us beyond oursmall-minded “personal truth” and individual prefer-ences that lead us to self-centered and self-servingactions. God’s truth pushes us to expand our under-standing and experience of God, others, and all cre-ation as relational in nature, for the Trinity is limitlessself-giving and outpouring.

While we search for the truth and clarity in our lives,we remember that we have been promised the guid-ance of the Holy Spirit. For us seekers, the Triune Godis ever-present on our lifelong journey.

WeekdayHomilyHelps




May 10, 2018

Thursday [Damien de Veuster]

Theme: We are on a mission from God!


Paul spent 18 months in Corinth and wrote two lettersto the Corinthians. The first one has 16 chs while thesecond one has 13. Yet in Lk’s account (today’s andtomorrow’s readings), we are not given samples ofPaul’s profound teaching about the Eucharist (1 Cor ch11) or the resurrection (1 Cor ch 15) or reconciliation (2Cor ch 5). What Lk gives us are edifying examples ofChristian missionaries at work.

We learn of the teamwork of the early Christian mis-sionaries. Aquila, Priscilla, and Paul work together astentmakers. While paying their own way, they usetheir trade as an occasion to preach to customers andpassersby. Let’s not forget Silas and Timothy, Paul’s co-workers, who may not often get top billing, but theyare key to Paul’s missionary endeavors and successes.Paul recommends Timothy to the Phil: “I have no onecomparable to him for genuine interest in whateverconcerns you. For they seek their own interests, notthose of Jesus Christ“ (2:20–21).

What about the powerful example of Paul? First heis part-time preacher of the gospel. Then he “began tooccupy himself full-time with preaching the word.”Repulsed by the synagogue, the ever-flexible Paul be-gan to preach in a nearby house. One result was thatCrispus, a synagogue official, then became a believer.


As he has done throughout his Gospel, the evangelistagain engages in misunderstanding to make his point.In 11:11–13, Jesus tells his disciples, “Our friendLazarus is asleep, but I am going to awaken him.”However, his disciples misunderstand and think thatJesus is talking about ordinary sleep. But Jesus is talk-ing about Lazarus’ death and resuscitation. In today’sGospel, Jesus talks about his own death (“in a littlewhile you will not see me“) and his resurrection (“in alittle while you will see me“).

These vv of Jesus’ farewell discourse can most fruit-fully be read in connection with the accounts of Jesus’resurrection in Jn chs 20–21. In the person of Mary ofMagdala, the disciples do indeed “weep and mourn.”Note that in Jn 20:11–18 there is a triple reference to

Mary’s “weeping” (vv 11, 13, 15). Then there is the exu-berant joy of her recognition of her Master.

Further, the motif of “seeing” carries over from to-day’s reading to the resurrection accounts. As Jn 20:18states, “Mary of Magdala went and announced to thedisciples, ‘I have seen the Lord’ and what he had toldher.” On Easter evening the disciples proclaim toThomas (called Didymus, one of the Twelve), “Wehave seen the Lord.” Indeed, the world may rejoice atJesus’ crucifixion, but its evil glee is short-lived.


St. Francis of Assisi is legendary for his ability to pro-claim the gospel to every creature. Although he hasbeen credited as saying, “Preach the Gospel at all timesand use words when necessary,” his authentic state-ment was, “It is no use walking anywhere to preachunless our walking is our preaching.” Both quotesstress that the embodiment of the gospel must accom-pany any proclamation.

On my office door someone anonymously posted asign that states, “We Are on a Mission from God!”Since no one has claimed responsibility for its postingwithin the last two years, I quite literally have taken itas a sign from God. Its meaning strikes at the heart ofJesus’ final commission to all his disciples. It is a dailyreminder to me that we are the real and living presenceof the risen Christ in the world right now. We reflectthis not only with our words but even more important-ly by our actions: how we live our lives, value ourresources and most importantly how we respect andhonor others. It is all-encompassing of what we sayand do. There are no exceptions. It includes not onlyhow we act but also how we react—even when pushedpast our limits.

We are called to live, share, and integrate the trans-formational presence of Christ in our homes with fam-ily and loved ones, in social encounters with friendsand even strangers, and finally in our workplace withour associates, especially those who leave us anony-mous tips of our purpose and mission.

For more information about St Damien de Veuster, visitsaintoftheday.org.

WeekdayHomilyHelps




May 11, 2018

Friday of the 6th Week of Easter

Theme: Birthing joy.


The Lord Jesus’ appearance to Paul in a vision is espe-cially encouraging for him and his fellow missionariesin difficult circumstances: “Do not be afraid. Keep onspeaking. Do not be silent, for I am with you.” Later inActs, Paul is portrayed as even dialoguing with theLord who called him. Unable to persuade the Lord,Paul acquiesces to the Lord’s command: “Go. I amsending you far away to the gentiles” (22:21). Paul getshis final missionary vision in 23:11: “Take courage. Justas you have witnessed to my cause in Jerusalem, so toomust you give witness in Rome.”

Scholars of early Christianity are able to dateGallio’s term as proconsul to 51–52 CE because of aninscription found at Delphi. This date helps them tosort out the chronology of Paul’s life and letters. Lk,however, had another objective in mind. As he hadtaught earlier in 13:4–12 with regard to proconsulSergius Paulus, the Christian Way is not inimical toRoman rule. Later he quotes King Agrippa’s verdict,“This man [Paul] could have been set free, if he had notappealed to Caesar” (26:32).

Probably Sosthenes, who was beaten up in Gallio’spresence, is the same person mentioned in 1 Cor 1:1.Paul was instrumental in bringing him to faith. In turn,he shares the missionary’s fate of persecution.

Exegesis of the Gospel, Jn 16:20–23a (295)Robert J. Karris, OFM

The Lectionary assigns v 23b (about prayer) to tomor-row’s Gospel. So comments on today’s Gospel are lim-ited to vv 20–23a. In the Bible a pregnant woman’slabor pains can symbolize inevitability. In 1 Thes 5:3,Paul admonishes: “When people are saying, ‘Peace andsecurity,‘ then sudden disaster will come upon them,like labor pains upon a pregnant woman, and they willnot escape.“

But these same labor pains may symbolize theanguish and suffering before the joy of the new birthgiven by God. Is 66:8–10 prophesies the joy of suchnew life: “Zion is scarcely in labor when she gives birthto her children. . . . Rejoice with Jerusalem and be gladbecause of her, all you who love her. Be glad and exultwith her, all you who were mourning over her.”

We would expect that this motif of anguish followedby rejoicing occurs in other parts of John’s farewell dis-course. We are not disappointed. For example, in Jn14:18, Jesus promises: “I will not leave you orphans. Iwill come to you.” The disorientation and grief of thedisciples/orphans will be transformed into joy. OnEaster the disciples are shaking in their sandals “forfear of the Jews.” The risen Jesus appears to them andshows them his hands and side. They rejoice whenthey see the Lord.


Although Jesus’ analogy of grief/pain transformed tojoy being likened to the labor and birth of a child cer-tainly has merit, a birthing coach would be putting heror his life at risk by quoting that to a woman in thethroes of a level-10 contraction or to someone grievingthe recent death of a loved one. It is only through theperspective of time that we are able to look back on theexperience of grief, loss, and struggle with a sense ofgratitude and eventual joy.

In the Gospel discourse, Jesus provides comfortwhile giving the disciples—and us—his promise andreassurance that he will be present with us, and “noone will take your joy away from you.” In other words,in the presence of Jesus, our joy is complete.

Knowing the “ever presence” of Jesus with us opensthe door to the deepest joy possible. It is not the fleet-ing happiness we experience from the temporal plea-sures of life. It is the unsurpassed joy, contentment, andpeace that reside deep in our souls that cannot bestolen by anyone or anything. It is the knowing that“all is well with my soul,” a conviction forged from thesadness of loss, grief, struggle, and strife. By livingthrough all our adversities with the grace of God andin the presence of Christ, our joy can, in time, turn intolaughter.

WeekdayHomilyHelps




May 12, 2018

Saturday [Nereus and Achilleus, Pancras]

Theme: Namedropping.


Independently of Acts, Paul in 1 Cor indicates the im-portance of Apollos in the formation and developmentof Christianity in Corinth. As Paul states in 1 Cor 3:5–6: “What is Apollos, after all, and what is Paul?Ministers through whom you became believers, just asthe Lord assigned each one. I planted. Apolloswatered, but God gave the growth.” See also 1 Cor 4:6.

Acts adds additional details about Apollos. He hailsfrom Alexandria, Egypt, an ancient cultural center; itslibrary was legendary. He was “an eloquent speaker”and “an authority on the Scriptures.” Perhaps the allu-sion here is to his knowledge of the Septuagint, a trans-lation made in Alexandria of the Scriptures fromHebrew into Greek. Did Paul, who was less eloquent,feel intimated by Apollos?

Like Jesus (Lk 4:17–21), Peter (Acts 4:8), Stephen(7:55), and Paul (13:9), Apollos is set afire by the Spirit,but he doesn’t know the whole truth about Jesus.Priscilla and Aquila have to explain to him “the way ofGod more accurately.” In those early days, laypeoplemight deepen the faith of the preachers. Would thatYouTube had preserved a sermon from Apollos as heestablished “from the Scriptures that the Messiah isJesus”! Remember that early preachers could go on forhours and hours (Acts 20:9).

Exegesis of the Gospel, Jn 16:23b–28 (296)Robert J. Karris, OFM

In addition to today’s Gospel, there are three other ref-erences in Jesus’ farewell discourse to praying confi-dently in Jesus’ name. Jn 14:13–14 reads: “Whateveryou ask in my name, I will do. . . . If you ask anythingof me in my name, I will do it.” In Jn 15:7, Jesus promis-es, “If you remain in me and my words remain in you,ask for whatever you want, and it will be done foryou.” Jn 15:16 continues the vine and branch imagery:“It is I who chose you, appointed you to go and bearfruit which will remain, so that whatever you ask theFather in my name he will give you.”

The disciples are not praying in their own names,with their own power. Rather, they are praying withthe power of Jesus, in his relationship to the Father. AsJn 15:7 makes clear, their prayer must also be in confor-

mity with God’s will and commandments. After Jesus’consolatory exhortation in Jn 15:16, he continues witha commandment in the next v: “This I command you,love one another.”

Jesus’ High Priestly Prayer (Jn ch 17) follows today’sGospel. He prays to the Father for us, his present disci-ples. When we’d like to be more zealous in our min-istry, have a deeper prayer life, or be more generous tothe needy, we take courage that Jesus is powerfully andlovingly praying to the Father for us.


Prooftexting (not to be confused with autocorrection)means taking Scripture verses out of context or manip-ulating their meaning in order to support a predeter-mined agenda or belief. Prooftexting, for example, caneasily be applied to “Whatever you ask the Father inmy name he will give you.” This has been an ongoingmantra of those who preach the “Prosperity Gospel.”

If we believe in the Father as one who always andonly provides what is in our best interest, we quicklyrealize that much of what we ask for will not begiven—even if we ask “in Jesus’ name.” More oftenthan not, we know what we want—but not necessarilywhat is good for us. Our “asks” are composed of quickfixes to aliments, broken relationships, inconveniences,and difficult situations, often absolving us from anyresponsibility of our own. We want God to do both thedivine part and our part as well. We treat God like a“cosmic concierge” by placing our order while usingthe tagline “in Jesus’ name” to guarantee the desiredresponse.

Our requests do not take into consideration the eter-nal consequences for ourselves, others, and future gen-erations. Being mindful of the fact that everything haseternal significance changes what we request.

Our most profound prayer is embedded in thewords of the Our Father: “Thy will be done on earth asit is in heaven.” All that we want, need, and ask forneeds to be in alignment with the will of the Father.Only within that intention can our joy be complete.

For more information about Sts. Nereus, Achilleus, andPancras, visit saintoftheday.org.

WeekdayHomilyHelps




May 14, 2018

Monday—Matthias

Theme: Jesus’ unconditional love.

Exegesis of the First Reading, Acts 1:15–17, 20–26(564)

Leslie J. Hoppe, OFM

The selection of Matthias to replace Judas ensures thatthe principal leaders of the Jesus movement will num-ber 12. Subtly but clearly this underscores both themovement’s continuity and discontinuity with Juda-ism. The number 12 recalls the tribes of ancient Israeland, at the same time, suggests that the Jesus move-ment represents the “new Israel.”

The method used in making the selection begins byidentifying those who have been with the movementduring the whole time of Jesus’ ministry. When twomen are put forward who meet this criterion, God isasked in prayer to reveal the divine will. Matthias isthen chosen by a form of divination: the casting of lots.Their use assumes that God controls how the lots willfall. Though the Torah opposes the use of divinatorytechniques to determine the divine will (Dt 18:9–14),the use of lots, known in the OT as urim and thummim,and the interpretation of dreams are exceptions.

This is the only time that Matthias appears in theNT. As was the case with the other members of theTwelve, his post-Pentecost ministry was the subject ofseveral pious legends that identified Cappadocia andEthiopia as the loci of his missionary activity.

Exegesis of the Gospel, Jn 15:9–17 (564)Leslie J. Hoppe, OFM

This is the centerpiece of Jesus’ farewell testamentgiven to his disciples at the Last Supper. Such testa-ments were a common form in ancient Jewish litera-ture. Here a revered person (father or teacher) speakshis last words of advice and encouragement to thoseclosest to him just before his death. These testamentsreiterate the revered person’s teaching or advice. Thefinal v of this pericope expresses Jesus’ core teaching tohis disciples and, by extension, those whom they willlead to Christ: that they “love one another” (v 17).

Jesus presents himself as the model of what fulfillingthis commandment may entail. He asserts that thegreatest act of love involves laying down one’s life forone’s friends. This is precisely what Jesus is preparedto do for his friends: the disciples whom he addressesjust a few hours before he will die.

Though Jesus will soon be arrested, tried, and exe-cuted as a criminal, he speaks about the joy that iswithin him and that he hopes his disciples will share.The source of that joy is the disciples’ experience ofJesus as “friend” rather than as “master.” It is this expe-rience that will lead them to “love one another,” andthat love will be the source of their truest joy.

Homily SuggestionJim Van Vurst, OFM

Jesus’ declaration to his disciples at the Last Supper isoverwhelming. His love for them is the same as hisFather’s love for Jesus. We have to remember thatJudas had already left to betray Jesus (Jn 13:29). Jesushas also predicted Peter’s triple denial of him afterPeter proclaimed his willingness to die for Jesus. Therest of the apostles will be hiding themselves in theupper room in fear and panic when Jesus is tried, con-demned, and put to death. And yet in the midst of allJesus is going through, he loves them dearly.

It’s sometimes easy for us to sit in judgment towardthese weak apostles. We imagine ourselves acting dif-ferently and with the courage to come to Jesus’ aid. Butin a moment of reflection, we know that we, too, likelywould have run for cover and safety.

But what is important is what Jesus did. Even in theapostles’ lowest moment, neither Jesus nor God him-self loved them any less or would have condemnedthem for their weakness. They understood the weakhearts of Jesus’ closest followers, who would yearslater lay down their lives for Jesus.

The reality of God’s unconditional love for them andfor us in moments of sin and weakness has to remindus of how important we are as God’s children.

For more information about St. Matthias the Apostle, visitsaintoftheday.org.

WeekdayHomilyHelps




May 15, 2018

Tuesday [Isidore the Farmer]

Theme: God is mercy itself.

Exegesis of the First Reading, Acts 20:17–27 (298)Leslie J. Hoppe, OFM

After spending about three years in Ephesus, Paulbrings his ministry there to a close. He is leaving forJerusalem (v 22) in order to bring the funds he has beenraising for the Christian community in the holy city,which is suffering under the effects of a famine. Themoney Paul has collected will go toward purchasinggrain to ensure the survival of Jerusalem’s smallChristian community.Paul is leaving Asia Minor from the port of Miletus,

a beautiful and prosperous city about 50 miles south ofEphesus. He asks the elders of the Ephesian Christancommunity to meet with him before he sets sail forJerusalem. In his final words to the people to whom heis entrusting the pastoral care of this Church in westernAsia Minor, Paul looks back at the past and forward tothe future.He reminds the elders that he faithfully fulfilled his

mission to call both Jew and gentile to repentance andfaith (v 21), despite the opposition he experienced. Hethen goes on to say that he has no idea what awaits himin Jerusalem, but he will continue to fulfill the missionhe has received. His three-year stay in Ephesus was thelongest time he spent anywhere during his missionaryjourney, but he is going away—never to return.

Exegesis of the Gospel, Jn 17:1–11a (298)Leslie J. Hoppe, OFM

Following Jesus’ words about his impending departureand the assurance that the disciples will not be leftalone, Jesus prays for those closest to him because hewill no longer be in the world.Jesus has revealed to the disciples everything that

God wished them to know. The disciples came to be-lieve that Jesus did, in fact, come from God. The disci-ples, then, are not only followers of Jesus, but theybelong to God as well. Jesus prays that God will keeptheir faith secure because Jesus will no longer be withthem. He asks that they see the glory that he had withGod “before the world began” (v 5).Jesus’ passion and death are the initial steps in the

revelation of that glory that Jesus has with God. Thefull revelation of that glory will come with the resur-rection. The disciples will need their faith bolstered by

the experience of Jesus’ glory. This experience willequip them for continuing Jesus’ mission: the purposeof their calling. They are to take the Good News intothe world. Jesus asserts that he has accomplished thework that God had given him to do (v 40). It will be thetask of the disciples to take up that work, bringing it tocompletion. It will not be an easy task. They will needGod’s help, for they will be sent to a world that will notbe immediately receptive.


The apostles will be nowhere to be found when Jesus iscondemned and put to death. And yet Jesus lovesthem, knowing all this will happen. It is startling torealize that we, in our own wounded state, put limitson our own love for others. What is even more tragic isthat we sometimes imply that God must certainly putlimits on his love for the worst sinners. That truth is probably the greatest indication of our

own fallen nature. But all that Jesus taught—the way inwhich he embraced and felt so at home with sinners hemet—tells us very directly that God, as Jesus shows usagain and again, does not simply show love and mercy.God is love and mercy itself—without limit. And this is the reason that loving God is not the

most important thing we do. Jesus’ own command isthat we must love one another, which is most of thetime more difficult. But then, of course, God knows ourweaknesses and won’t allow us to make excuses.

For more information about St. Isidore the Farmer, visitsaintoftheday.org.

WeekdayHomilyHelps




May 16, 2018

Wednesday of the 7th Week of Easter

Theme: The hour has come.

Exegesis of the First Reading, Acts 20:28–38 (299)Leslie J. Hoppe, OFM

Paul charges the elders of the Church of Ephesus to ful-fill the responsibilities of leadership in the Christiancommunity. They will, as Paul has, experience opposi-tion from outside and inside the community. Paul wasopposed by the Ephesians who made a living on thecult of Artemis. He was also opposed by Christianswho considered Christianity another way of being aJew. They objected to his approach to Torah obser-vance. Paul reminds the elders of the time and energyhe devoted to preparing them for their ministry andexhorts them to be vigilant for any attempt to impedethe proclamation of the gospel as he proclaimed it tothem.Paul gives particular attention to the issue of finan-

cial support for his ministry. He reminds the elders thathe supported himself and his coworkers by manuallabor. He commends work as providing people themeans to be helpful to the poor. He cites a saying ofJesus not recorded in the Gospels, affirming that theirgenerosity to the poor will bring blessing in their lives.The scene ends on a most poignant note as it reflects

the bonds of affection that developed between Pauland the elders he chose and prepared for leadership.They were extremely distraught at the prospect ofnever seeing Paul again. But the missionary Paul hasbeen called to take the gospel to new places.

Exegesis of the Gospel, Jn 17:11b–19 (299)Leslie J. Hoppe, OFM

Jesus is aware of the effect that his departure will haveon his disciples. He prays that God will protect them asthey take up his mission. Jesus says that he protectedall that God had given him. Only one was lost, and thishappened according to the Scriptures. Jesus alludes toJudas—without, however, naming him (v 12).The disciples will take the message of Jesus into the

world. It is a world that will not be immediately recep-tive—indeed, it is a world that has proven to be hostileto the gospel. The beliefs and values that the discipleshave embraced are not those of the world into whichthe disciples are being sent. Jesus prays that the EvilOne will not be able to exploit those differences in away that can bring harm to the disciples.

Jesus has transformed the disciples into vessels oftruth; they have been shaped by Jesus’ teaching thatGod wants to save people from the power of sin anddeath. The apostles are now charged with persuadingJews and gentiles about the truth of the message thatJesus proclaimed. Ministers of the gospel today ought to see them-

selves as “consecrated in truth” (set apart to lead peo-ple to experience the saving power of God revealed inJesus Christ). Their mission is to persuade people byword and deed about the truth of the gospel.


Jesus speaks those ominous words: “The hour hascome.” And we are astounded that almighty God isallowing these events to take place. God has not writ-ten a script for what Jesus will experience in his pas-sion. All the people involved will be acting on theirown. No one is a puppet in God’s hands. God allows his own beloved son to be manhandled

by the plotting and blind religious leaders. Misledcrowds will echo their demand for Jesus’ terribledeath. Jesus will be abandoned by everyone—excepthis mother and a few brave and dedicated women dis-ciples.Some people wonder that we ask, “What in the

world could God be thinking to allow this to happen?”But that is exactly the point. God is not planning re-venge against these blind and vicious enemies of Jesus.He is allowing all this suffering on the part of Jesus inorder to save these very people. And we may jump tothe conclusion that God has gone too far in his mercy—except for the fact that we ourselves are included inJesus’ saving death. We dare not think that, if we werepresent at that scene of condemnation, we would notalso have been shouting for Jesus’ death. It is very important that we understand that if we

were the only persons who needed Jesus’ saving deathon the cross, he would have died just the same. We sin-ners are that important in God’s eyes.

WeekdayHomilyHelps




May 17, 2018

Thursday of the 7th Week of Easter

Theme: Jesus’ prayer teaches us how to pray.

Exegesis of the First Reading, Acts 22:30; 23:6–11(300)


Paul came to Jerusalem to hand over the funds he col-lected for the poor among its Christian community.While in Jerusalem, he visited the temple. Some Jewsfrom Asia Minor where Paul had been preaching rec-ognized him and denounced him as preaching againstthe Torah. They also accused him of bringing gentilesinto the temple area forbidden to them. Paul is prompt-ly arrested.During his trial, Paul manages to deflect attention

from himself by exploiting the differences between thePharisees (principally lay folk) and the Sadducees(priests and those who supported priestly control ofthe symbols of Judaism). Paul claimed to be a Pharisee,garnering him the support of the Pharisees there whileenraging his Sadducean accusers. To save his life, theauthorities take Paul into protective custody.In that custody, Paul has a vision of Christ, who tells

him that his missionary efforts will take a new direc-tion. Christ tells Paul that he will soon find himself inRome, where his witness to Christ and the gospel willenter a new phase. There Paul will complete the mis-sion given him by Jesus Christ.


After praying for the disciples, who will take the mes-sage of the gospel to the ends of the earth, Jesus praysfor those who will come to believe because of the disci-ples’ witness and preaching. The goal of the disciples’ministry is not simply the intellectual transformationof unbelief into belief. It is, rather, the translation ofbelievers into the world of divinity. Jesus prays thatthese believers will be one with God and him. Thisunion will become a witness that can lead the people ofthe world to faith.Jesus recognizes that those who come to believe in

him are God’s gift to him. Jesus asks that they may bewith him always, seeing his glory. Belief in Christ alsohas its affective dimension. Making known God’sname to believers will lead to their experience of thelove that binds God and Jesus in a union that defiesexplanation. Jesus’ mission will be complete when

believers are united in the mystery of that love.The final portion of Jesus’ prayer makes clear the

ultimate purpose of the commission he received fromGod. That purpose is to draw all people into the lovethat unites Jesus and God. In the end, all who believewill be one as Jesus and God are one.


How many books have been written on prayer? Thou-sands. But we are so blessed to learn from Jesus’ ownprayer at an extremely critical moment in his life: thebeginning of his passion and death. The one word thatdescribes Jesus’ prayer, and should be ours too, is thatit is so personal. He is not simply reciting words. He is talking, communing with his whole heart, to

his Father. He is literally asking his Father to take careof his apostles seated right around Jesus. And by nowthey are in a state of confusion after seeing Jesus washtheir feet; they have received the Body and Blood ofJesus in the consecrated bread and wine. Jesus praysand begs, “Father, keep them in your name since I willbe leaving them soon.” Jesus has taken very good careof them, guarded them, and protected them. Jesus speaks to his Father with his whole heart, and

that really is the ultimate definition of prayer: “a heart-to-heart talk with God, our Father.“ It’s a person-to-person relationship. And this is what our own prayeris, finite as we are. When we pray, as Jesus did, we aretalking to our creator and Father. There is no need forformality or stiffness. We talk to God with a familiarreverence and ease that bring us closer to the reality ofGod’s love and care for us. We try to pray as Jesusprayed.

WeekdayHomilyHelps




May 18, 2018

Friday—[John I]

Theme: Do we love Jesus?

Exegesis of the First Reading, Acts 25:13b–21(301)


The setting for this story is Caesarea Maritima, a citybuilt by Herod the Great on the Mediterranean coast. Itserved as the residence of the Roman prefects whoruled Judea. Marcus Antonius Felix (v 14), the prefectfrom 52 to 60, presided over the trial that ended whenPaul appealed to the emperor (24:1—25:12). PorciusFestus (v 13) replaced the cruel and hated Felix in 60and served for two years. Agrippa was Herod AgrippaII (27–92), the great-grandson of Herod the Great andthe last member of the Herodian dynasty to bear thetitle “king.” Bernice was Agrippa’s sister.

Festus familiarizes Agrippa with Paul’s case, whichFestus considers to be simply a Jewish religious contro-versy of no consequence. In a hearing before Agrippa(25:23—26:32), Paul defends himself by describing hisconversion and mission, asserting that he preachesonly what had been foretold by Moses and the proph-ets (26:22). Both Festus and Agrippa agree that Paulwas innocent of the charges brought against him andconcluded that Paul would have been set free had henot appealed to the emperor (26:32).

The author of Acts absolves the local Roman author-ities of responsibility for the events that eventually ledto Paul’s execution. The author also portrays Chris-tianity as innocent of any charge of disloyalty to Romeand the emperor.


This is one of the most touching scenes in the Gospels.Its setting is on the shore of the Sea of Galilee. The risenChrist appears to a few of his disciples who have spentthe night fishing. Jesus prepares breakfast for themalong the shore. After the meal, he takes Peter asideand engages in a brief conversation with him.

The risen Christ asks Peter three times, “Do you loveme?” Each time Peter affirms that he does. Thoughthere is no explicit reference to Peter’s threefold denialof Jesus (18:15–27), attentive readers of the FourthGospel recognize intimations of Peter’s denial of Jesusas the background for this encounter with the risenChrist. Peter’s rehabilitation and Christ’s entrusting

him with the care of the community of believersdemonstrate the transformative power of the cross andresurrection. This pericope also testifies to the uniquerole that Peter came to have in the first Christian com-munity—a role recognized by the community forwhich the Fourth Gospel was written.

A small church on the northwestern shore of the Seaof Galilee commemorates this conversation betweenthe risen Christ and Peter. The gardens that surroundthe church make the area one of the most attractive pil-grimage sites in the Holy Land. At this place, one caneasily feel the emotions that flooded over Peter as hewas asked three times, “Do you love me?”


The question Jesus puts to Peter in today’s Gospelcould hardly be more significant. Jesus isn’t looking forproof. He knows that Peter, the first leader of the apos-tles, was fully humbled and still filled with a sense offailure and guilt. Jesus is fully rehabilitating Peter, wholikely would not have had the courage to approachJesus himself. Again, how loving and caring on Jesus’part to tell Peter that, no matter how he failed, Jesusloves him no less. Peter is still the one to lead the mis-sionary journey that will soon begin. Notice, too, thatJesus’ action conveys to the other apostles that Peter’sposition as leader has not changed.

But what is so beautiful is Jesus’ thoughtfulness andloving-kindness in bringing Peter back to life again.How many times must Peter have recalled this scenewith Jesus’ questions and Peter’s own profession of hislove?

It is very important that we understand that neitherour heavenly Father nor Jesus will ever hold a grudgeabout our sins and failings. Today’s Gospel also pointsout that we do ourselves no favors by continuing tocondemn ourselves for our sins. That takes us awayfrom God and pulls us deep into ourselves. Real self-condemnation never accomplishes anything positive.Acceptance of our wounded self is precisely what Godwants so that we concentrate on forgiving others.

For more information about St. John I, pope and martyr, visitsaintoftheday.org.

WeekdayHomilyHelps




May 19, 2018

Saturday of the 7th Week of Easter

Theme: We look to the future with God.

Exegesis of the First Reading, Acts 28:16–20, 30–31 (302)


After arriving in Rome, Paul is placed under housearrest until the emperor can hear his appeal. That, ofcourse, does not stop Paul from preaching Christ.

In Paul’s day, the Jewish population of Rome num-bered about 40,000. Paul’s notoriety likely made him awell-known figure in the city’s Jewish communitythough he had never visited Rome before. To dispelsome of the myths that surround him, Paul invites sev-eral leaders of Rome’s Jewish community to the placewhere he is staying. He assures them that he has noaccusations to make against his own people. He wasforced to appeal to the emperor because of false accu-sations made by Jerusalem’s Jewish leaders, who want-ed to silence him. The Roman authorities were certainthat he did nothing that merited execution. Paul con-cludes by saying that he is offering hope to the commu-nity of Israel.

The Book of Acts ends by noting that Paul livedunder arrest for two years. He spent those years as hespent most of his adult life: proclaiming the kingdomof God and teaching about the Lord Jesus Christ(28:30–31). What began with Jesus’ preaching in thesynagogue of the obscure Galilean village where hegrew up (Lk 4:16–21) has moved to the center stageprovided by Rome, the capital of the empire.


A major character in the Fourth Gospel is the BelovedDisciple (v 20). Popular imagination has identified thisdisciple as John, the son of Zebedee, but the only Johnmentioned in the Fourth Gospel is John the Baptist.The author of this Gospel, like the Synoptics, is anony-mous—though v 24 implies that it was written by theBeloved Disciple.

The conversation reported between Jesus and Peterwas intended to put to rest the belief that the BelovedDisciple would not die (v 23) before the SecondComing. Apparently, there were some members of theearly Christian community who saw the BelovedDisciple as the one most fit for leadership of theChristian community; the belief that this disciple

would not die circulated in an attempt to bolster theBeloved Disciple’s standing in the community. TheFourth Gospel, however, takes pains to underscore thestanding of Peter in the community. While the BelovedDisciple is sometimes associated with Peter, he is al-ways subordinated to him (for example, 20:1–10).

The Fourth Gospel ends by asserting that it couldnot do justice to the story of Jesus, his ministry, and hisfinal hours. Still, this Gospel is a most theologicallyastute and rhetorically engaging work. Its Prologue(1:1–18) is a prime example of the author’s literaryskill, theological incisiveness, and aesthetic sensitivity.


Peter’s strange question to Jesus about John caused anissue in the early Church. Many thought that theparousia would come rather quickly and that Johnwould live to see it. Jesus’ response to Peter is directand basically addressed to all. Peter need only worryabout his own life and his role as a disciple of Jesus.What happens to John is something Peter need notworry about.

He only needs to do what Jesus has called him to do:remain a faithful disciple. That’s really a good thoughtfor each of us. It is rather rare for people to know theirexact time of death. For the most part, we walk ourjourney as disciples and faithful followers of Jesus,grateful that we walk in light, not in darkness. Weknow the answer to the three most basic and importantquestions in life: Who made me? What is my destiny?And how can I achieve that goal?

And, of course, the answer is: God made me. Mygoal? Union with God in heaven. The way to achievethat goal is to follow Jesus in my life as best I can. It’snot about being a expert in theology or having a schol-ar’s knowledge of the Scriptures. If we love God andour neighbor as we make our journey on earth, we will,in fact, be living the gospel life.

WeekdayHomilyHelps




May 21, 2018

Monday [Cristóbal Magallanes and Comp.]

Theme: Faith and good works.

Exegesis of the First Reading, Jas 3:13–18 (341)Eugene Hensell, OSB

An important theme that runs throughout the Letter ofJas is the necessary interconnection between faith andgood works. One cannot exist without the other. Thisteaching is echoed in today’s first reading, whichfocuses on true wisdom. According to Jas, authenticwisdom reveals itself in characteristic actions. There-fore, Jas raises a very clear and concrete question:“Who among you is wise and understanding?”

He describes two kinds of wisdom: one true and theother false. True wisdom comes from above. It is char-acterized by a good life rooted in humility (authentici-ty). It also manifests traits of meekness and mercy.False wisdom, on the other hand, reveals itself in be-havior filled with jealousy and selfish ambition. Thisleads to disorder and all kinds of unacceptable prac-tices. Jas calls this kind of wisdom earthly, unspiritual,and demonic. In effect, it is no wisdom at all.

True wisdom that comes from above is characterizedby that interrelationship of faith and good works. Thiskind of wisdom is manifested by actions that are pure,peaceable, gentle, and compliant. These are the ingre-dients of a good and humble life, a life steeped inmercy, consistency, and sincerity. Whoever will shapeher or his life according to these qualities can thus beconsidered wise and understanding.

Exegesis of the Gospel, Mk 9:14–29 (341)Eugene Hensell, OSB

This healing story begins and ends with references tothe disciples’ inability to expel a demon from the son ofa person in the crowd surrounding Jesus. In the middleof the story, we see its main focus as the dialogue be-tween Jesus and the possessed boy’s father. By the timeJesus is summoned to the situation, the disciples haveattempted and failed to expel the demon. In the pastthey had success with such exorcisms, but for somereason they now seem powerless in this situation.

Jesus laments the faithless generation he must dealwith, but this does not deter him from taking over thesituation. The demon responds to Jesus’ presence withtypical violence manifested in convulsions and the boyfoaming at the mouth. Jesus is told that this demon haspossessed the boy all his life. The key in this dialogue

is the father’s strong profession of faith in Jesus: “I dobelieve; help my unbelief.”

Jesus confronts the demon who resists strongly butis no match for this divine exorcist. Jesus then takes theboy by the hand and raises him up to new life. In a pri-vate conversation, Jesus indicates to the disciples thatthey could not expel this demon because they did notrely on the power of God alone. Relying on the powerof God is symbolized by the phrase “through prayer.”Miracles come from divine power, not human power.

Homily SuggestionJim Auer

Do you know anyone who is frank and blunt ofspeech—perhaps on controversial but important top-ics, almost in-your-face? (If that person is here inchurch this morning, please don’t stand up and pointto him or her.) I’m introducing the writer of the Letterof Jas. We’ll hear from him all week in the first read-ings. He’s not only blunt; he can be sarcastic if need be—as could Paul. In these situations, he’s not being averbal bully—being rude simply to be rude. He wantsto clarify extremely important topics, such as the rela-tionship between faith and good works. This has oftenbeen a point of intense, sometimes unfriendly, theolog-ical debate.

What’s the Catholic answer? Green. Yes: green.Green is created by combining blue and yellow. Takeone of them away, you no longer have green. Takeaway either red or blue, you no longer have purple.Take away either red or yellow, you no longer haveorange. In Catholic theology, the Christian life is livedon fields of green, purple, or orange—a combination oftwo equally essential colors. Call those colors faith andgood works.

Apparently, the faith aspect (relying on the power ofGod alone) was missing in the disciples’ effort to drivethe demon from the possessed boy. In this episodefrom today’s Gospel, Mk certainly recorded one of themost gut-honest prayers ever: “I do believe; help myunbelief.” In today’s language: “I do believe—prettymuch, sort of, not nearly enough. Please help me be-lieve as strongly as I should.” That’s a prayer almostanyone can relate to.

For more information about St. Cristóbal Magallanes andCompanions, visit saintoftheday.org.

WeekdayHomilyHelps




May 22, 2018

Tuesday [Rita of Cascia]

Theme: Two-mindedness.


The Letter of Jas raises the question of the root causesof strife in Christian communities and what might betheir remedies. He uses the word wars to refer to con-tentious disputes. Strife and conflict are rooted in thedesire for pleasure (Greek, hedone). The Lectionarytranslates the word as passions. The original word in-cludes cravings and the desire to experience pleasuresfor any reason. This easily moves into covetousnessand envy.

This desire for pleasures has even penetrated thecommunity’s piety. People no longer know how to ask.Remember the words of Jesus in the Sermon on theMount: “Ask and it will be given to you; seek and youwill find; knock and the door will be opened to you“(7:7)? The people are basically unfaithful lovers of theworld. Jas equates them with adulterers, which putsthem at enmity with God.

Jas contrasts envy with the true spirit in a quotationthat he claims comes from Scripture but no one canlocate. It might come from the apocryphal work “Testa-ments of the Twelve Patriarchs.“ The point is that oncethe root causes of strife and contentions have beenidentified, behavior should change. What that changeincludes is described in a concluding list of impera-tives beginning with, “Submit yourselves to God.” Allthe rest will follow from this.


Today’s Gospel presents the second of three passionpredictions narrated by Mk. All three predictions fol-low the same structure. First, Jesus addresses his disci-ples by describing his imminent suffering, death, andresurrection. This teaching is really Jesus explaining tothe disciples what it means for him to be the Messiah.

The second point of this passion prediction centerson the misunderstanding of the disciples. They do notknow what Jesus is talking about. He has been talkingabout suffering and death. The disciples, on the otherhand, have been preoccupied with discussing amongthemselves who is the greatest. They cannot grasp themeaning of a suffering or a dead Messiah; they consid-er that a contradiction in terms. Their interests have

focused on power, possessions, and fame.The third element in this passion prediction is the

corrective teaching Jesus gives his disciples. Here Mkplaces on the lips of Jesus the real meaning of disciple-ship. Contrary to the disciples’ thinking, anyone whowants to be first must be last of all and servant of all.This gets further exemplification by Jesus’ pointing toa little child, who would be on the lowest rung of thesocial ladder, and his indicating that this is what thedisciples should seek. Discipleship is first and foremostservant leadership.


Ah, those early Christians. First-generation believers.Weren’t they a wonder? So dedicated, so prayerful, sogenerous, so staunch in the faith. They probably had“Honk if you love Jesus” stickers on their donkeys’behinds. That’s a common perception, anyway. And ina multitude of cases, it was abundantly true. (Exceptfor the donkey stickers.) But universally? Always? Tonear perfection? Several NT letters puncture that bal-loon.

In this week’s readings from Jas, the author ad-dresses another of his key themes besides the relation-ship between faith and good works: Christian—ormore accurately, unchristian—behavior in some earlyChristian communities. True to the in-your-face blunt-ness that characterizes much of his writing, Jas has noproblem calling his audience “Adulterers!” and “yousinners.” He follows a prophetic model that is neverout to win popularity contests but instead says whatneeds to be said and lets the chips fall.

In this passage, his target is the chaos arising from atwo-minded attempt to practice the faith and, at thesame time, covet and grasp things that the secular cul-ture touts as important—things that are often quitepagan. It’s one thing to love the world enough to goout into it and preach the Christian faith—usually byuncompromising example. It’s quite another to go intothe world and completely blend in with it.

For more information about St. Rita of Cascia, visitsaintoftheday.org.

WeekdayHomilyHelps




May 23, 2018

Wednesday of the 7th Week in Ordinary Time

Theme: Plans, profits, and principles.


“Do not boast about tomorrow, for you do not knowwhat any day may bring forth” (Prv 27:1). Jas echoesthe wisdom of Prv with the added tone of a propheticaddress. The phrase “Come now, you who say” carriesthe same weight as does the prophetic pronouncement“Woe to you.”

The concern has to do with the presumption andarrogance that characterizes the wealthy mercantileclass. Jas is not addressing his Christian communitydirectly because they would not have yet been able todevelop such a mercantile class. However, he is hopingthat his own community hears these words and takesheed. This is similar to a prophet condemning the sur-rounding nations of Israel while hoping that Israel willget the message.

The primary criticism that Jas levels against the richmercantile class is that they operate totally within thesecular realm without any concern or reference to God.They have developed a false sense of security that failsto realize that in an instant God could bring this all toan end. Everything depends on “if the Lord wills it”(4:15), the so-called conditio Jacobaea, the condition Jassays we should employ to qualify all our plans. Thekind of profit-driven wealth he is criticizing leads toevil and sin. And even for those in Jas’ own Christiancommunity who have not yet fully developed thisposition, he fears it is only a matter of time.


The Gospels make a point of showing Jesus calling cer-tain individuals to discipleship and then commission-ing them to do the work he does: preaching the king-dom of God and casting out demons (6:6–16). Somemight get the impression that these selected people arethe only ones certified to carry out this ministry. Thatcertainly is the attitude of John in today’s Gospel.

He and his companions apparently witnessed a per-son who would be considered an outsider performingan exorcism in the name of Jesus. Their immediateresponse is to stop this person. Notice the reason given:“He does not follow us.” He is not a member of theofficially chosen. There is no concern given as to

whether this person could actually expel demons. Hedoes not follow us; therefore, he should not be able todo our work.

Probably to the shock of John and his companions,Jesus totally disagrees with such a narrow and exclu-sive approach. If a person is using Jesus’ name to expela demon, then that person does not oppose Jesus or isattempting to derail his mission. Then comes the prin-ciple “Whoever is not against us is for us.” Jesus clearlyadvocates inclusivity when it comes to discipleship.There are no narrow criteria that must be followed.Discipleship is inclusive. It is faith in action, and faithis always inclusive. Jesus gives us much to ponderhere.


Today’s passage from Jas opens with his quoting agroup of people laying out plans to go into businessand make a profit. He’s quite critical of it. Unfor-tunately, this invites two opposite but equally wrongreactions. People on the far left of the political spec-trum are apt to say: “See there? Official scriptural con-demnation of the greedy capitalism that’s poisoningthe soul of this country!” People on the far right of thepolitical spectrum are apt to counter: “Making a profitis what made this country great! That’s your bleeding-heart socialism talking again!” One might be temptedto observe, “Gosh, sounds like Congress.”

The author of Jas would probably ask: “Where onearth did either of you get that out of what I wrote?Out of a mindset that’s already made up and set in con-crete?” Jas may have had greed in the backdrop ofwhat he wrote, but that wasn’t his primary target. Hewas railing against an attitude that: 1) operates totallywithin the secular world, gauging a venture only by itsworldly success; and 2) consequently, leaves God andthe principles Jesus taught out of the picture.

There’s nothing wrong with starting a business.There’s nothing wrong with making a profit. (Try feed-ing your family if your business makes no profit orgives it all away.) There’s nothing wrong with beingoptimistic if—and this is a sizable if—we qualify it, asJas stipulates, with “If the Lord wills it.”

WeekdayHomilyHelps




May 24, 2018

Thursday of the 7th Week in Ordinary Time

Theme: Economic Justice.


Once again Jas is criticizing the rich, but this time it isthe rich landowners. He uses the same method ofaddressing the rich landowners while wanting his owncommunity members to hear this and take it to heart.The tone of the criticisms reminds one of the denunci-ations of the OT prophets, especially Amos. At issue isthe fact that in first-century Palestine a majority of theland was owned by a very rich minority of people.

The first major criticism is that the wealthylandowners live lives of excessive luxury. They arewealthy now, but a time is coming when they will loseeverything. Death makes no exceptions. Storing uptreasure for the last days is foolishness. All the amassedluxuries will disintegrate, corrode, and be burned. Thisis the reward for a lifetime of abusing wealth and rich-es.

The second major criticism is that these wealthylandowners have consistently oppressed the poor. Thewealthy have shortchanged the wages of the workerswho have harvested the fields. They have treated themunjustly, and their cries for justice have reached theears of God. Jas has become the voice of the powerless.He wants to encourage his people always to treat oneanother fairly and honestly. On the other hand, he iswell aware how tempting wealth and luxurious livingare to those who have little. He wants to show howshort-lived dishonest wealth is.


These sayings of Jesus follow his second passion pre-diction and further address the issue of authentic disci-pleship. Meeting the needs of others is a key character-istic of an authentic follower of Jesus. The parametersare broad by design. Jesus had made that point in yes-terday’s Gospel when addressing the issue that a per-son not an official member of Jesus’ group performedan exorcism in his name.

Jesus has strong words for those who cause scandalamong the innocent. Here Jesus moves into hyperbolein order to make his point clear and forceful. Thosewho cause scandal would be better off cast into the seawith a millstone around their necks. If hands, feet, or

eyes cause scandal, cut them off and pluck them out.Did Jesus mean these admonitions to be taken literally?These are mutilations and do not reflect Jesus’ under-standing of the human person and the human body.What is to be taken literally is the seriousness of scan-dal.

Jesus concludes with sayings about salt. Salt and firebring to mind purification, and this is important. Salt isalso used for seasoning that brings out a richer taste inmany ordinary things. Some people understand Jesusimplying here that disciples ought to be the salt-of-the-earth kind of people. They bring out the best in otherswithout drawing exceptional attention to themselves.This is exactly what Jesus did.


The writer of the Letter of Jas again fires away at thewealthy. Undoubtedly, some of the world’s billionairesmight hear this passage and say: “But that doesn’tapply to me; my wealth is perfectly intact, thank you.And I have the very best protection against moths; myclothes from Giorgio Armani and Oscar de la Renta arein fine shape.” In fairness, not all wealthy people areself-centered snobs without a conscience. Some are rel-atively generous. Relatively means that what they giveaway doesn’t exactly hurt their bottom line.

Jas is criticizing wealthy landowners in Palestine.His complaint has two parts. One is that they live livesof utter extravagance, excessive luxury. In our time, theaverage shopping trip at Giorgio Armani is $2,881. AtOscar de la Renta, it’s $3,217. Such things prompt thequestion, “How much nice stuff is too much?” Wouldyou put a dollar amount on it? If you did, it may invitethe retort, “As long as it was gotten honestly, there isno limit!” No limit whatsoever? Would Jesus agree?

Jas’ second criticism is that the wealthy landownershave consistently oppressed the poor. Both then andnow, the attempt to justify abysmally low wagessounds like this: “If it weren’t for the three dollars anhour they make (under the table), they wouldn’t evenhave a job.”

Again, what would Jesus say about that? Each of ushas to decide where we stand on the matter of econom-ic justice. Doing so would benefit from consulting withpeople who have no personal ax to grind.

WeekdayHomilyHelps




May 25, 2018

Fri.[Bede, Gregory VII, Mary Magdalene de'Pazzi]

Theme: Integrity in speech.


This passage is a caution to be patient. Do not com-plain about other community members. This has obvi-ously become a problem—as we see in every form ofhuman community. Jas warns that the Lord is coming;that coming will bring judgment. A focus for that judg-ment could well be the mutual complaining that goeson in the community. Pay attention to this because thedivine judge is standing before the gates.Jas offers two examples of people who have under-

gone hardship and suffering with patience. The firstare the OT prophets. They had to deliver God’s wordsof judgment, which were never received with opennessand joy. People did not change, but the prophets had tokeep coming back again and again, proclaiming thesame message of condemnation. The second exampleis Jb; for much of his life, he had to endure hardshipand suffering while waiting for the justice of God toreach him. Jb finally experienced God’s mercy andcompassion.The final point of this reading is not connected with

what has gone before. It is Jas’ admonition that hiscommunity members must be radically honest. It iseach person’s personal integrity that guarantees truth.There is no need for oaths or swearing. Yes means yes,and no means no. Nothing more is needed, either byheaven or by earth.


Jesus is here questioned about the legality of divorce—not the grounds for divorce. According to Dt 24:1–4,divorce was legal and rather easy to enact. It did notrequire a judge or a court. Only the man could divorcehis wife. That was the so-called teaching of Moses, andJesus knew it well. However, Jesus interprets Moses’teaching as a concession rooted in the hardness of thehuman heart.Jesus roots his own position in Gn 1:27 and 2:24;

these stories of creation use the language of covenantto describe marriage. Male and female are radicallyunited as one. They are literally the same flesh andbone. This new, radical reality does not allow separa-tion. They are no longer two parts of one whole. They

are now simply totally complete and whole as one. Forthis reason Jesus claims that marriage is indissoluble.The disciples question Jesus further about this teach-

ing. Jesus clarifies that divorce and remarriage are notpermissible. Divorce does not, in fact, undo thecovenant bond of marriage; thus a divorced person isnot free to marry another. Divorce simply separates amarried couple. The Church later felt the need to makesome exceptions to Jesus’ strict teaching (Mt 5:32; 19:9;1 Cor 7:10–16). This does not contradict Jesus’ teaching.It simply manifests his deep-seated commitment tomercy and compassion.


There was a Catholic school teacher who dislikedextended faculty meetings that began with long open-ing prayers based on lengthy Bible passages. When itwas finally his turn to prepare the opening prayer, heseized the opportunity. He chose Jesus’ statement in Mt5:37—a single v: “Let your yes mean yes, and your nomean no. Anything more is from the Evil One.” After a10-second pause for reflection, he closed with the signof the cross. His brevity was much appreciated by hiscolleagues—by the administration, not so much. The Letter of Jas may or may not be borrowing from

Mt 5:37; in either case, it says the same thing. Themeaning, however, has nothing to do with long meet-ings or even many words. The meaning might besummed up in the admonition “Say what you meanand mean what you say.” Jas is trying to revive com-plete honesty—or, to use a current buzzword, “trans-parency”—in speech. Wouldn’t it be great if, whensomeone says, “I give you my word,” you could al-ways walk away completely assured? Statements too often begin with, “I swear to God.”

Jas says that if we speak with integrity—say what wemean and mean what we say—there will be no needfor that. And if we’re using that “swearing to God”simply to add emphasis—or worse, to convince some-one of something we don’t fully mean—that’s wrong.Very wrong—or, as Mt and Jas say, “from the EvilOne.”

For more information about Sts. Bede, Gregory VII, andMary Magdalene de'Pazzi, visit saintoftheday.org.

WeekdayHomilyHelps




May 26, 2018

Saturday—Philip Neri

Theme: Honey draws more flies than vinegar does.


Prayer takes on a great significance throughout theentire letter of Jas. Today’s first reading emphasizes theimportance for prayer both in times of suffering and inmoments of rejoicing. A particular focus here, however,is the role of prayer for a person who is sick. Manycommentators feel that Jas is describing a process thatwas already practiced in the Church.

First, the presbyters of the Church should be sum-moned. A presbyter or elder held an official office inthe Church. It does not refer to old people. These pres-byters do two things: They pray over the sick personand then anoint the person with oil. These gestureswere considered to be saving actions that could bringthe person back to health (salvation). Catholics arevery familiar with this ritual as our Sacrament of theSick is rooted here in the Letter of Jas.

Jas closes his letter by emphasizing the importanceof confessing one’s sins to one another and praying forone another. Both of these actions were part of theChurch’s piety and devotion almost from the begin-ning. Elijah is offered as a model for the power ofprayer. The final thought Jas expresses in this letter isthe value of bringing a sinner back into communionwith the Church. This process involves the forgivenessof sins and restores the person to the fullness of life.This entire passage fits under Jas’ strong commitmentto the value and practice of prayer.


Jesus is portrayed as the kind of teacher and preacherwhom people want their children to experience. It isonly natural that they bring their children, hoping thatJesus might impose a blessing by touching their headsin the traditional blessing form. The disciples of Jesusdo not see things this way. For them, children are ap-parently a nuisance; they are difficult to discipline andrequire more patience than the disciples care to exert.

Jesus totally disagrees with his disciples and re-sponds with indignation. He then orders that childrenshould be allowed to come to him without exception.Jesus then makes an interesting comment: “TheKkngdom of God belongs to such as these.”

Jesus’ major concern is about the kingdom of Godand not the children. Children symbolize the kind ofreceptivity that is needed for entry into the kingdom ofGod. It is a gift and as such requires openness to re-ceive it. The kingdom of God makes no claim to poweror status; it is way beyond all that. Children have nopower or status. What they have is openness and a pre-disposition to receptivity. That is precisely what isrequired for entrance into the kingdom of God. That iswhy Jesus here welcomes children, embraces them,and blesses them.


A man walks into a bar very upset and tells the bar-tender, “I can’t tell my two horses apart!” Bartendersays, “Shave one of the tails.” Next day the guy returnsand says, “I still can’t tell them apart!” Bartender says,“Shave one of the manes.” Guy keeps coming backfrustrated. Finally, the bartender yells, “Just measurethe darn horses! Maybe one is taller!” Next day the guyruns into the bar all joyful and says, “It worked! Thebrown one is two inches taller than the white one!”

Today is the feast of St. Philip Neri, an Italian priest.He would have loved that joke. He loved any joke thatwasn’t objectionable. He even loved playing pranks.He’s the patron saint of many things, including the cityof Rome, comedians, laughter, and joy. What’s yourimpression of him so far? A fun-loving guy, for sure—but saintly? Yes, absolutely. Side by side within a manwho loved laughter was a man who loved God withprofound intensity. He spent hours in mystic commu-nion with God.

Philip lived at a time when the Church in Rome waspretty much a mess. Cardinals were being appointedby politicians; many priests were not acting priestly;and many laypeople figured: “Why keep the rules?They don’t.” Philip tackled this problem on the streetsof Rome. With hellfire and brimstone preaching? No,with enjoyable conversation, perhaps a joke or two, allleading into the true practice of the faith. He ended byposing the question, “Well then, when shall we begindoing good?”

For more information about St. Philip Neri, visitsaintoftheday.org.

WeekdayHomilyHelps




May 28, 2018

Monday of the 8th Week in Ordinary Time

Theme: Seek all things good.

Exegesis of the First Reading, 1 Pt 1:3–9 (347)J. Edward Owens, OSST

1 Pt is written in elegant Greek, weaving together keyterms and theological ideas that suggest a later andmore defined time in the Church. Many scholars, there-fore, propose that the letter was not penned by Peterhimself, a poor Galilean fisherman, but by a later Pe-trine community in Rome, claiming to stand on theshoulders of the first of the apostles (Mk 8:29; Mt16:16–20).

The letter opens with terms and themes that dove-tail in the narrative: blessed with God’s power andmercy to a living hope and faith, all through the resur-rection of Jesus, called to rejoice amid suffering, and toabide in God’s love in anticipation of the salvation ofthe final time.

Key themes in 1 Pt are these: 1) Christians are goodcitizens and no threat to the Roman Empire or its socialorder; ignore the negative propaganda of your oppo-nents; 2) Christians can expect suffering by trials andtesting but must never lose a voice of rejoicing (1:6–7;4:12–13); and 3) your future reward in heaven is secureand imperishable in light of Jesus’ passion, death, andresurrection (1:3–5; 5:8).

Exegesis of the Gospel, Mk 10:17–27 (347)J. Edward Owens, OSST

The literary style of Mk is episodic, moving quicklyfrom one scene to the next, and punctuated withremarks of immediate accomplishment: at once, imme-diately, as soon as. Witnesses are often somehow“amazed” at what they’ve seen or heard (1:27; 2:12;4:41). Several times Mk refers to the gospel/GoodNews (1:1; 8:35; 10:29; 13:10; 14:9). Other such repeti-tions become apparent upon a close reading of theGospel from beginning to end.

Mk uses repetitions for emphasis. For example, intemptation it is better to lose a hand, foot, or eye thanbe unworthy of God’s kingdom (9:43, 45, 47). Today’sreading emphasizes good (agathos) as a divine attri-bute. The young man approaches Jesus with all duerespect. He runs up, kneels, and addresses him asGood Teacher. Jesus reacts to being called good: “Whydo you call me good? No one is good but God alone.“Jesus also states three times how hard it is for wealthy

people to gain the kingdom (10:23, 24, 25). The rich young man is proud of his piety from

youth. Jesus focuses instead on what remains lackingand the higher good: sell and give, gain treasures inheaven, come and follow. Indeed, Mk demands a callto decision. He has no patience with “Let me thinkabout it” or “I’ll get back to you.” He opens the Gospelwith “Prepare the way of the Lord!” (1:3).

Homily SuggestionJ. Edward Owens, OSST

During air travel, passengers typically grade an airlineon a good service experience: boarding, food and bev-erages, call-button response, and on-time arrival.Flight attendants, pilots, and many others work as ateam to make it come together. The higher good, how-ever, at work in the background is seldom noticedunless something goes terribly wrong. Flight atten-dants spend long hours learning and reviewing emer-gency procedures in which precious minutes make allthe difference. Pilots ensure that a safe flight takesprecedence over the convenience of an on-time arrival.

1 Pt exhorts its hearers to be good citizens by lives ofintegrity and good works. Let all be sober minded,show that “loving is as loving does,” and be hos-pitable. Demonstrate that Christians are no threat tothe Roman Empire or its order—apart from their wor-ship of the one God and certain moral values. In sum,Christians are good people and contribute to socialharmony.

Mk focuses on the good God who calls the commu-nity to grow in holiness. “You are lacking one thing”remains an ongoing challenge. In discipleship there isalways one more thing. Bear yet better fruit; sin not bysilence in the face of injustice. As Jesus says, “Sell, give,. . . have treasure in heaven.”

WeekdayHomilyHelps




May 29, 2018

Tuesday of the 8th Week in Ordinary Time

Theme: The former ways of life.


The reading continues the theme of salvation from 1:5,9. The hope of salvation in the OT prophets is fulfilledin Christ. As the prophets suffered as the Lord’s mes-sengers, so Jesus has suffered in his ministry as God’sSon. 1 Pt reminds its readers that Christian suffering isnot in vain, for such was the lot of the great OT proph-ets, John the Baptist, and Jesus.

Christians must, therefore, “gird the loins” of theirminds and live soberly. To gird loins alludes to hikingup one’s tunic above the knees to run without stum-bling. Being sober means self-control and makingsound judgments (1 Thes 5:6; 1 Pt 4:3; 5:6). The rewardfor such discipline is growth in holiness. Lv exhorts theIsraelites to be holy as God is holy (19:2). Holinessdemands breaking from ways of life not in harmonywith 1 Pt’s exhortations.


Jesus’ encounter with the rich young man who walksaway leads into an exchange with Peter. Perhaps Peteris boasting of his commitment or expects that Jesus willaffirm him as a model of discipleship. Jesus simplymoves to the meaning of discipleship for anyone: Allthose who “gird their loins,” let go of worldly securi-ties, and follow Jesus wholeheartedly will gain eternallife.

The call to break from the security of family ties forthe promise of salvation and eternal life resonates withAbraham’s call in Gn ch 12. The Lord says, “Go!” Abra-ham responds to the promise without hesitation, let-ting go of the securities of his native land, clan, andimmediate family for a promise ahead: covenant withblessing, family, progeny, and a great name among thenations.

The stark language in Mk is ultimately not aboutwinners and losers or grand reversals of fortune. Thehundredfold is pure gift that no one can inherit or earnin this life. The kingdom of God breaks the yoke ofhaves and have-nots, powerful and powerless. Theyoke of the kingdom is an urgent invitation thatdemands a response. Such is well expressed in Mt’sGospel, “Come to me . . . take my yoke upon you . . .

You will find rest for your souls” (11:28–30).


Changes in life happen in many ways. Some come nat-urally with age and maturity. Children lose interest intoys and begin to care about their personal appearanceand making friends. Physical energy and agility canchange so gradually that we hardly notice them. A daycomes when we notice that getting down from thatstepladder takes a little more time and caution. Werespect people who know what is age-appropriate andwho age gracefully.

Conversion, however, challenges our deepest com-fort zones. Theologian Sallie McFague noted in an arti-cle that conversion sets before us comfort and chal-lenge, and we have to make a choice. In today’sGospel, Peter reminds Jesus that he and others havealready given up everything to follow him. He may beexpecting Jesus to say, “I know,” and express some re-assuring affirmation.

Instead, Jesus directs the conversation outward andas an invitation to still other people. Anyone who takesup the challenge and the cost of discipleship will gaineternal life. Peter and all those who follow him mustinvite others to discipleship. There will be challenges,but the rewards are more than any this life could everoffer.

WeekdayHomilyHelps




May 30, 2018

Wednesday of the 8th Week in Ordinary Time

Theme: Christ the teacher.


The text opens with the theme of ransom, a term in theGreco-Roman world for the price paid to release a cap-tive or seized property. In the NT, ransom represents“atonement money” in the sacrificial offering of Christas a ransom for many (Mt 20:28; Mk 10:45; 1 Tm 2:6). In1 Pt, ransom takes on the nuance of release from for-mer futile conduct. More valuable than silver and gold,the blood of Christ has a sacred value. It is pricelessand imperishable.

The reading then cites OT poetry to describe andcontrast the fleeting things of this world with the price-less blood of Christ that engenders genuine love froma pure heart (Is 40:6–8). The audience of 1 Pt has al-ready been told to anticipate suffering for the faith (1:6,11); the quote from Is brings to mind comforting allu-sions to which they can relate: “Comfort, O comfort mypeople, says God” (40:1). As Is speaks comfort to abesieged and afflicted Jerusalem, so 1 Pt offers solace tothe Christian community and urges its members totrust in God.

1 Pt teaches that God remains ever in charge, actingbehind the scenes—even when God appears silent andprayers seemingly go unanswered. No human nationor empire ever endures; powers come and go. Whileremaining good citizens, Christians must not compro-mise the integrity of their faith. They have their citizen-ship in heaven.


Today’s reading includes the third and final predictionof Jesus’ death and resurrection (Mk 8:31; 9:30–31).Soon he will enter Jerusalem and confront the temple-based aristocracy (11:1–11).

Here James and John ask Jesus for a privileged posi-tion in the kingdom of heaven. Their request calls tomind Jesus’ parable in Lk about the practical wisdomof taking a lower place at a banquet in anticipation ofbeing invited higher up. To be sent to a lower spot bythe host would cause great embarrassment beforeother guests (Lk 14:7–14).

James and John do not understand all that Jesus hasbeen teaching since 8:27 and the real meaning of his

transfiguration in 9:2–8. They are blind to the hiddenirony in their request: “And with him they crucifiedtwo bandits, one on his right and one on his left” (Mk15:27). Jesus gently chastises James and John by speak-ing of the “chalice” that he must drink and the baptismthat awaits him. He then gathers the Twelve together toteach a lesson on true discipleship. His model of ser-vice must be theirs as well. Seek not prestige and priv-ilege as worldly powers do. Instead, seek first God’skingdom; be models of servant leadership.


Good teachers know that a variety of methods andskills inform effective education. Clear presentations,hands-on activities, repetition, review, high standards,and measurable goals are only a few of the compo-nents. Enthusiasm for one’s subject, wanting studentsto succeed, and patience come to bear—good teachersknow that all things are difficult before they becomeeasy.

In the chs in Mk leading up to today’s reading, Jesushas been busy teaching his disciples as they journey; hereiterates that the Son of Man will be handed over, con-demned, and suffer before he rises. Jesus even takesPeter, James, and John to witness his transfiguration.James and John, however, have obviously not gottenthese lessons straight. The brothers certainly rememberthe rising part and a place in God’s kingdom, but theyapparently forget the challenges and suffering alongthe way.

Ever the good teacher, Jesus does not debunk thembut gently asks: “Can you drink the ’chalice’ I willdrink?“ When the other apostles become angry atJames and John, Jesus does not silence or shame them.He reminds everyone about another of his manylessons. Service has a greatness of its own, a value notalways modeled by those in authority. Again, the lastwill be first. Be patient with one another for now.

WeekdayHomilyHelps




May 31, 2018

Thursday—Visitation

Theme: Times well spent.

Exegesis of the First Reading, Rom 12:9–16 (572)J. Edward Owens, OSST

Love threads as a great theme through both Testa-ments. Its dimensions include being an attribute ofGod toward humanity and all creation, a human emo-tion, a great commandment to love God and neighbor,and a virtue that engenders loyalty, compassion, andgraciousness. The NT Gospels highlight love as a com-mandment of Jesus to love even one’s enemies andever expand love’s embrace (Mt 5:43–48; Lk 10:30–36,the Good Samaritan).

Paul occasionally writes of our loving God: “Allthings work together for good for those who love God”(Rom 8:28). More often, however, he emphasizes God’slove for humanity manifest in Jesus Christ that de-mands a human response in kind (Rom 8:38–39). Paulexhorts such love most expansively in 1 Cor ch 13where he sums up the great theological triad of virtues:faith-hope-love—and the greatest of these three is love(13:13).

Today’s reading explains what “new life in Christ”is all about (Rom 6:4; 12:1–2). The term used for love(agape) reflects the selfless love shown by God in cre-ation and redemption. Such love is sincere and withoutguile. It is not a sentimental affection but rather a com-mitment that perseveres in troubling times amid thechallenges of life. Genuine love embraces being therefor one another in rejoicing and in weeping. No won-der the sacramental vows of marriage use this termvery often.

Exegesis of the Gospel, Lk 1:39–56 (572)J. Edward Owens, OSST

More than any other Gospel, Lk gives attention to thepoor and to women. In the infancy narrative, humbleshepherds are the first to hear the good news of Jesus’birth (2:8–20). Mary (not Joseph as in Mt) and Elizabethare prominent characters. The Holy Spirit is already atwork in John the Baptist (1:15) and in Mary, Elizabeth,and Zechariah (1:35, 41, 67). Mary and Elizabeth arepresent to one another in the visitation sequence thatlinks the birth of John the Baptist and Jesus. Greetings,rejoicing, blessings, and favor thread through the story.

The visitation account makes no mention of the chal-lenges and perils of Mary’s travels in haste through the

hill country of Galilee. With elevations up to 1500 feet,the ascent and descent of the terrain would be stressfulfor a young girl with child.

Mary likely could not and did not travel alone.Because roads and highways were fraught with dan-ger, people typically traveled in groups for safety. Lkfocuses instead on the joys of the visitation, not thelogistical details of getting there and back. Humor-ously, did the entire household manage not to get oneach others’ nerves for three whole months? Lk’s infan-cy account is too much about joy and blessing to care.


Songwriter and singer Lou Reed wrote “Perfect Day.”It begins with images of sangria in the park, feedinganimals in the zoo, a movie, and then home. Mosteveryone can recall some perfect day in life: a surprisevisit from an old friend or a day trip that was eventfuland filled with new memories to treasure.

Mary’s visitation feels like such a moment in theGospels. It is much a woman’s story, a joyful visitbetween mothers-to-be. Lk states that Mary stayedthree months and then returned home. PerhapsElizabeth walked with Mary to the edge of town andwatched until she faded from sight. Today’s Gospelomits details that would detract from the joy of thereading. Mary likely traveled with others as a group,for the highways and byways were fraught with dan-ger. The hill country made walking strenuous becausethe roads meandered and led up steep paths and thendown again.

The joy of the visitation calls us to appreciate thosespecial times that make us smile later. The feast invitesus to be gracious hosts. It reminds us that visiting thesick and shut-ins or a visit to the Blessed Sacramentnow and then are visitation opportunities as well.

Lou Reed’s song ends with: “Oh, it’s such a perfectday. I’m so glad I spent it with you.” Let us create suchdays in our life, for in receiving one another we receiveChrist (Mt 18:20, “Where two or three are gathered”).

For more information about the feast of the Visitation, visitsaintoftheday.org.

WeekdayHomilyHelps




June 1, 2018

Friday—Justin

Theme: Bearing good fruit in holiness.


As the letter draws to a close, 1 Pt ch 4 gives nuance tothemes introduced in the opening vv. The authorreminds hearers to be serious and sober (as in 1:13), forsalvation draws nearer (1:5, 9, 10); let your love beintense (1:8, 22). Expect trials by fire that find meaningin the suffering of Christ (1:6).

Further, the reading alludes to a diversity of min-istries: “Whoever preaches . . . whoever serves.” Let allbring their gifts to others because they all come fromGod, who nourishes and sustains them. This exhorta-tion calls to mind the great teaching of Paul that themany gifts share the same spirit (1 Cor 12:4).

The reading closes on a note of rejoicing. Remainpositive and persevering amid present sufferings inanticipation of the glory yet to be revealed. This re-mark resembleses Paul’s thoughts on the meaning ofsuffering in his own life. After shipwrecks, imprison-ment, and long missionary journeys through theRoman Empire, Paul never loses an opportunity forrejoicing. Even when confined in a Roman jail, he canwrite: “Rejoice in the Lord always. I say it again,rejoice!” (Phil 4:4).


In Mk ch 11, Jesus enters Jerusalem to fulfill the earlierpredictions of his passion. He also fulfills a messianicprophecy in Zec: “Lo, your king comes . . . triumphantand glorious is he, humble and riding on a donkey, ona colt, the foal of an ass” (9:9).

The fig tree was a common source of food inPalestine. For Jews decayed fig trees or bad figs sym-bolized of evil deeds and spiritual decay. An unfruitfulfig free reflected Israel’s unresponsiveness to the wordof God, particularly the word of the prophets (Jer 8:13;Jl 1:7, 12). Lk presents a parable of the barren fig tree toteach a related lesson. A gardener suggests that theowner give him a year to aerate and fertilize the soilaround the tree. Perhaps then it will again bear goodfruit (13:6–9). Because God will render accounts at thefinal judgment, bear good fruit in discipleship (Mt7:15–20). Mk draws on the image of the fig tree hereand in 13:28–31 to show that faith must be constantly

nourished by the word of God to remain productiveand fruitful.

Here in Mk, sandwiched between accounts of the figtree, Jesus cleanses the temple of the “decay” of moneychangers who profited in the temple precincts. This lit-erary device (intercalation) helps the two storiesinform one another. Pilgrims who could not bring ani-mal offerings on long journeys would buy their offer-ing nearby. Diverse coinage from many countriesmeant an exchange rate. Some of the money containedpagan images that were unacceptable for the templetreasury. Opportunism by money changers and othersturned the temple precincts in a veritable market withlong lines and short tempers. The fig tree and cleansingof the temple speak to Jesus’ holy anger.


Mi 4:4 waxes poetic, “Everyone shall sit under his ownvine and under his fig tree.” This is an expression forfeeling security, peace, and prosperity. Such can onlycome, the prophet warns, in obedience and being inright relationship with the Lord. This value informsJesus’ cursing of the fig tree in today’s Gospel. Badfruit or barren fig trees symbolized sinfulness in thecommunity. They are to be a holy people, for God isholy (Lv 19:2).

The temple was intrinsically holy as the place wherethe Lord chose to dwell, the goal of pilgrimages as wellas continuous offerings and sacrifices. Jesus’ angerarises from watching the holy place exploited foropportunistic profit. The NT letters call such emotionrighteous anger (Eph 4:26–27; Jas 1:19–20).

Jesus then moves to the importance of a faith that isrooted in holiness. Faith is more than the profession ofcertain beliefs and renewing them at liturgical celebra-tions. Faith demands the proper disposition that isbeing put into action in order to bear fruit. The readingconcludes with examples of having faith in God: praytrustingly and forgive any grievances with others.

For more information about St. Justin, a second-centurydefender of Christianity, visit saintoftheday.org.

WeekdayHomilyHelps




June 2, 2018

Saturday [Marcellinus and Peter]

Theme: Authority rooted in wisdom.

Exegesis of the First Reading, Jude 17, 20b–25(352)

J. Edward Owens, OSST

Jude is arranged in 25 vv. The opening vv get straightto the point: Preserve the faith amid false teachers;embrace true teaching and shun acts of unbelief anddisobedience. The author draws on images of disobe-dient Israel, rebellious angels, and Sodom and Gomor-rah for distinction and contrast.

Curiously, the letter never directly cites the OT. Thefocus remains on persons and beliefs deemed worldlyand ungodly.

The “intruders” who have entered seek only theirown benefit and foment division (vv 4, 12, 19). Theypervert the grace of God and perform immoral actionsthemselves (vv 4, 16, 18). Worst of all, they threatensound teaching in the community by slandering what-ever they do not understand, engaging in bombasticspeech, and flattering others to curry favor (vv 10, 16).In sum, they are more form than content.

Jude ends, however, on a positive note of exhorta-tion and blessing. Remember the sound teaching of theapostles of Jesus Christ? As they were maligned andsuffered, so the hearers of Jude share in such hardship.Prayer and following God’s example of love will sus-tain them until the end. Hold on!


In yesterday’s Gospel, Jesus’ actions in the templeprecincts created quite a stir. Jewish leaders now comeas a group to inquire on what authority he did thesethings. They stage the encounter as a trap. If Jesusclaims divine authority, he commits blasphemy. If heclaims his own authority, he is simply another crazyzealot who should be arrested before he causes anymore problems.

Much like the story of paying the Roman tax (Mt22:21, “Render to Caesar what is Caesar’s”), Jesusturns the tables on his opponents. Let him ask onequestion first. He diverts the question to the authorita-tive witness of John the Baptist. If it was divine in ori-gin, the Jewish leaders bring judgment on themselves.If human, they will anger the crowd, for many peopleconsider John a prophet. After huddling for a moment,

Jesus’ opponents state lamely, “We do not know.” Jesushas acted shrewdly. If they cannot judge John’s legiti-mate au-thority, he sees no reason to let them judge hisauthority.

It seems no coincidence that Mk moves next to thelong parable of the tenants (12:1–12). There Jesusalludes to himself as son and heir of the vineyardowner. The tenants seek to kill him, break the heredi-tary line, and seize the vineyard for themselves.Because the Jewish leaders realize the parable is aveiled allusion to them, they all the more seek to arrestJesus. Again, fear of the crowd deters them.


Many have heard the following: “What do you call theperson who graduates last in a medical school class?You call that person ‘Doctor’.” This bit of humorreminds us that words can have a slippery range ofmeaning. Authority can connote permission granted,organizational recognition (board certified), expertise(degree, credential), and even trust in someone else asa credible source.

In today’s Gospel, Jewish leaders question Jesusabout the origin of his authority. Jesus bargains withthem, a fair rabbinic practice at the time, by asking topropose a question first. He wisely steers the matteraway from himself and goes on to share the parable ofthe wicked tenants. In what follows in Mk, the waythey disrespect the vineyard owner (God) by abusinghis servants (the prophets) and the son/heir (Jesus)serves as a veiled allusion to the Jewish authoritiesgathered there.

True authority includes a healthy dose of true wis-dom. Anne Bradstreet, a 17th-century English poet inNorth America, penned, “Authority without wisdomis like a heavy axe without an edge, fitter to bruise thanpolish.” Jesus’ ministry was ever rooted in holy wis-dom. He knew that he was doing the will of the Fatherwho sent him; he saw himself as a shepherd leading hisflock.

For more information about Sts. Marcellinus and Peter, visitsaintoftheday.org.

WeekdayHomilyHelps

Date post:	06-Nov-2018
Category:	Documents
Upload:	vonhu
View:	214 times
Download:	0 times

Weekday Homily Helps - franciscanmedia.org · Exegesis of the First AReading, cts 14: 5– 8(2 )...

Documents