Travel: Ghent, Belgium โ€” Rouen, France โ€” Luxembourg – Day 1 & 2

Many miles and Iโ€™m not counting.

I left the house about 3 p.m. Sunday. I arrived at my hotel in Luxembourg around 9 p.m. on Monday. There is a seven-hour time difference, so it comes to about 23 hours travel time with no sleep (question for the solo-travelers: how do you sleep on a plane? I just canโ€™t seem to fall asleep. Exhausted, but awake.) After arriving at the NH Luxembourg Hotel, I took a nice hot shower, had a lovely glass of wine, and then crawled in for about 9 hours. A good nightโ€™s rest for sure.

Today, I moved slowly, but was on the train to Ghent, Belgium at 10:11 a.m. after a nice breakfast at the hotel.

Journaling on the trainโ€ฆ

Arrived in Ghent after missing my !!six-minute!! transfer at the Brussels-Nord station. It was okay, another train came along in 11 minutes and I was off again.

After getting to my room, I came back down to the lobby of the Residence Inn by Marriott Ghent (a lovely hotel with very kind and helpful staff) and did the one thing youโ€™re supposed to do while in Belgiumโ€ฆ

And, yes, Iโ€™m at the White Rabbit bar.

I have two full days here and the agenda is beautifully packed. More to come. This evening, after a napโ€”the beer was good and, yes, I did have twoโ€”Iโ€™ll be working on my short story for the Writing Battle. You are given three images and five days to write a 2,500-word short story. My three imagesโ€ฆ

My inspiration for the story (I referenced it in a sermon a while back) is fromโ€ฆ

Darkness

By Lord Byron

I had a dream, which was not all a dream.
The bright sun was extinguish’d, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and wentโ€”and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were chill’d into a selfish prayer for light:
And they did live by watchfiresโ€”and the thrones,
The palaces of crowned kingsโ€”the huts,
The habitations of all things which dwell,
Were burnt for beacons; cities were consum’d,
And men were gather’d round their blazing homes
To look once more into each other’s face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain’d;
Forests were set on fireโ€”but hour by hour
They fell and fadedโ€”and the crackling trunks
Extinguish’d with a crashโ€”and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell upon them; some lay down
And hid their eyes and wept; and some did rest
Their chins upon their clenched hands, and smil’d;
And others hurried to and fro, and fed
Their funeral piles with fuel, and look’d up
With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down upon the dust,
And gnash’d their teeth and howl’d: the wild birds shriek’d
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl’d
And twin’d themselves among the multitude,
Hissing, but stinglessโ€”they were slain for food.
And War, which for a moment was no more,
Did glut himself again: a meal was bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thoughtโ€”and that was death
Immediate and inglorious; and the pang
Of famine fed upon all entrailsโ€”men
Died, and their bones were tombless as their flesh;
The meagre by the meagre were devour’d,
Even dogs assail’d their masters, all save one,
And he was faithful to a corse, and kept
The birds and beasts and famish’d men at bay,
Till hunger clung them, or the dropping dead
Lur’d their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer’d not with a caressโ€”he died.
The crowd was famish’d by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap’d a mass of holy things
For an unholy usage; they rak’d up,
And shivering scrap’d with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up
Their eyes as it grew lighter, and beheld
Each other’s aspectsโ€”saw, and shriek’d, and diedโ€”
Even of their mutual hideousness they died,
Unknowing who he was upon whose brow
Famine had written Fiend. The world was void,
The populous and the powerful was a lump,
Seasonless, herbless, treeless, manless, lifelessโ€”
A lump of deathโ€”a chaos of hard clay.
The rivers, lakes and ocean all stood still,
And nothing stirr’d within their silent depths;
Ships sailorless lay rotting on the sea,
And their masts fell down piecemeal: as they dropp’d
They slept on the abyss without a surgeโ€”
The waves were dead; the tides were in their grave,
The moon, their mistress, had expir’d before;
The winds were wither’d in the stagnant air,
And the clouds perish’d; Darkness had no need
Of aid from themโ€”She was the Universe.

Sermon: Easter 2 RCL A – “Thomas”


Perhaps youโ€™ve seen the letter to Jesus from Jordan Management Consultants.

It appears Jesus used these consultants to help identify potential leaders among his followers. The letter states that JMC has conducted extensive research on the candidates and then offers its recommendations:

โ€œSimon Peter is emotionally unstable and prone to fits of temper. Andrew has absolutely no leadership qualities. The two brothers, James and John, the sons of Zebedee, place personal interests above loyalty to the company. Thomas demonstrates a questioning attitude that would tend to undermine morale.

โ€œWe feel it is our duty to inform you that Matthew has been blacklisted by the Greater Jerusalem Better Business Bureau. James, the son of Alphaeus, and Thaddaeus definitely have radical leanings and both registered high scores on the manic-depressive scale.

โ€œOne of the candidates, however, shows great potential. He is a man of ability and resourcefulness, meets people well, has a keen business mind, and has contacts in high places. He is highly motivated, ambitious, and responsible. We recommend Judas Iscariot as your controller and right-hand man.โ€

Did you ever notice how easy it is to pull a snippet from a personโ€™s life and, from then on, judge and label them according to that snippet? We hear the stories of many of the characters in the Bible and do the same thing.

In the Old Testament, Abraham lied, David was an adulterer, Moses argued with God, and Jonah was flat-out disobedient. Those are only a few. Those in the New Testament arenโ€™t any better. The apostles questioned Jesusโ€™ methods. They argued amongst themselves. They wanted to call down fire from heaven and destroy cities (I actually kind of like that one). They abandoned Christ in his time of need. They denied him, and so on.

And then there is poor old Thomas. It is easy to understand why grade schoolers think his last name was Thomas and his first name was โ€œDoubting.โ€ Doubting Thomas. To tell you the truth, I think he gets a bad wrap, so today I would like to try to remedy that a bit.

Thomas is mentioned in all four gospels and the Acts of the Apostles, but in Johnโ€™s gospel, he receives the most attention.

In Johnโ€™s gospel, he is first mentioned as Jesus plans to return to Judea, where he would later raise Lazarus from the dead. The disciples are concerned because it was in Judea that the Jews had tried to stone Jesus just a short time earlier. Despite their concerns, Jesus says, โ€œLet us go to Lazarus.โ€

I love the quote and have probably shared it with you before, but have you seen The Lord of the Rings? Great films. Gimli is a main character and a dwarf. A huge battle is about to take place, with slim chances of victory, so there is an argument over what to do. Stand and fight, or flee and possibly fight another day. Gimli settles the argument when he says, “Certainty of death, small chance of success- what are we waiting for?โ€

When Jesus said, โ€œLet us go to Lazarus,โ€ even though there was the possibility of death and everyone else wanted to stay put, Thomas said, โ€œLet us also go, that we may die with him.โ€

Note to the wise: if you can find a friend like this, donโ€™t let them go. In this situation, Thomas demonstrates bravery, loyalty, and dedication. While the rest were โ€œdoubting,โ€ Thomas was prepared to lay down his life for the Lord.

In a later event, Jesus cryptically explained to the disciples that he would be killed and go to the Father. He went on to tell them that they knew the way to where he was going, yet Thomas said, โ€œLord, we donโ€™t know where you are going, so how can we know the way?โ€ Jesus then explained that he is โ€œthe way and the truth and the Life.โ€

No one else understood either, but Thomas demonstrated simple honesty by not pretending to understand what Jesus was trying to tell them.

Brave, loyal, dedicated, honest, and now, from todayโ€™s text, doubting.

When Jesus first appeared to the disciples, ten were there who saw and believed. Thomas was not.

Some have suggested that Thomasโ€™ greatest mistake was not his doubting but his absence. After the death of Jesus, instead of remaining in the Christian community, he is postulated to have withdrawn and sought loneliness. By isolating himself from the community of faith, he failed to witness Christ’s appearance.

Whatever the case, Thomas doubts. The Lord appears again, and Thomas is present. At this appearance, Thomas redeems himself from his initial doubt. After laying eyes on, and possibly even touching, the Risen Lord, he makes a confession of faith regarding Jesus. This confession is greater than what all the rest have said to this point. Thomas declares, โ€œMy Lord and my God.โ€

From a distance, it is easy to criticize Thomas, but his doubt seems to have stemmed from a need for facts. Once he was certain, Thomas committed himself fully to Jesus, declaring him Lord and God.

Brave, Loyal, Dedicated, Honest, Doubting, Fully Committed. Thatโ€™s a better first name than โ€œdoubting.โ€

The beginning of the Acts of the Apostles records Jesusโ€™ last appearance to the apostles, and his final words to them were, โ€œYou will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.โ€ It is clear from the rest of Acts that several of the apostles did as Jesus commanded; however, we donโ€™t hear about them all, and Thomas is one for whom scripture is silent.

There is, however, what is known as the New Testament Apocrypha. It is not considered scripture or even true, but this collection includes a book titled โ€œThe Acts of Thomas.โ€ According to this book, regarding being โ€œwitnesses to the end of the earth,โ€ we learn that the apostles divided the earth and went out into the world to spread the Gospel message, as Jesus had commanded. Thomas, as legend has it, was assigned to the area we know as India.

When he arrived in India, he was enslaved, but it came to the attention of Gustafor, an Indian king, that Thomas was a carpenter. Learning this, Gustafor commanded Thomas to build him a palace. The king gave Thomas a considerable sum to buy materials and pay the workers; however, every time the king gave him money, Thomas gave it all to the poor. The king grew suspicious and sent for Thomas, asking, โ€œHave you built my palace?โ€ Thomas answered, โ€œYes.โ€ The king asked when he could go and see the palace, and Thomas replied, โ€œYou cannot see it now, but when you depart this life, then you will see it.โ€ Through his good works, Thomas was building a palace in heaven for the king. At first, the king was furious, and Thomas was nearly put to death. Yet through this situation, Thomas won the Indian king to Christ. Legend has it that this is how Christianity came to India.

True or false? Itโ€™s hard to say, but hereโ€™s a fact: To this day, Syrian Christians in India call themselves the Mar-Thoma Church, or โ€œFather Thomasโ€ Church, and are in communion with The Episcopal Church.

What can we gain from this apostle with the unfortunate first name? One theologian wrote, โ€œWhat this church needs is what every church needs: a man who knows God at more than second-hand knowledge.โ€

When Jesus first appeared, Thomas wasnโ€™t willing to take the other apostlesโ€™ word for it. He didnโ€™t want second-hand knowledge. He wanted proof for himself. He wanted to see, hear, and lay his hands on the risen Lord.

That is what we should all want. Jesus says to Thomas, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.โ€ It is true. Faith is believing in the things we cannot see, but bouncing along in unsubstantiated faith is foolish, for when the trials come, that kind of faith can abandon us.

Therefore, we must also lay hold of the Risen Lord, and we can do so through prayer, study of Holy Scripture, meditation, our own experiences of Jesus, and the witness of others. It is then that the roots of our faith will be grounded in the Rock who is our Lord and our God. When trials blow through our lives, they may knock us around a bit, but we will not be uprooted. Like Thomas, we will learn never to doubt the one who saves us.ย 

Let us pray: St. Thomas, you surrendered your doubts and placed your faith completely in the Resurrected Lord. Teach us to surrender ourselves fully to God’s will, trusting in His providence and love. May we let go of our fears and uncertainties, knowing that God is always with us. Pray for us, St. Thomas, that we may surrender our hearts to the Lord and find true peace in Him. Amen.

Sermon: Wednesday in Easter Week


Do you think God ever looks down from heaven, shakes his head, and asks himself, โ€œYou know I buy them books and send them to school, so why are they still doing foolish things?โ€

In our gospel reading today, when Jesus catches up to the two on the road, he declares the same thing, โ€Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?”

The Gospels do not explain why the two are traveling to Emmaus, but I am willing to make an educated guess.

As the two walk along the road, Jesus joins them and asks what they are discussing. Not realizing that it is Jesus who has asked, they answer him as if he had spent the last three days in a cave or something. They tell Jesus that the greatest prophet Israel ever knew, the long-awaited Messiah who was going to deliver the people, had finally come, but the chief priests had him put to death. All their hopes and dreams crumbled with his death. In other words, they say, โ€œO woe is us. All is lost.โ€ ย 

Why are the two headed to Emmaus? They are going home. In their minds, they are defeated, and there is no point in hanging out in Jerusalem any longer. Even the direction they are traveling is telling. Emmaus is almost directly west of Jerusalem, the sun is setting, the day is ending, and the sun has set on the Messiah. Where they once walked in the light, now everything is turning dark. Then Jesus speaks, โ€œStop being so foolish and let me explain it to you. Let me show you how you are wrong,โ€ and he proceeds to reveal the truth about the Savior, about himself, and he does so in two very important ways.

First, He opens the scripture for them and explains it in such a way that their hearts burn within them. Second, he breaks bread with them just as he had done at the Last Supper. Jesus reveals the truth about Himself through His words, the explanation of Holy Scripture, and the sacramentโ€”the breaking of bread. Through both word and sacrament, He reveals Himself to them, and in that instant, they knew Him.

It remains the same today, and there is only one place where we can find both: the church. Archbishop Rowan Williams declares, โ€œThe Church is the new creation, it is life and joy, it is the sacramental fellowship in which we share the ultimate purpose of God, made real for us now in our hearing the Word and sharing the Sacrament.โ€

My good friend Thomas a Kempis writes, โ€œYou have given me in my weakness Your sacred Flesh to refresh my soul and body, and You have set Your word as the guiding light for my feet. Without them, I could not live aright, for the word of God is the light of my soul and Your Sacrament is the Bread of Life.โ€ These two life-giving and soul-lighting gifts are found only in the Church.ย 

The two travelers on the road to Emmaus had lost hope, but Jesus revealed to them that He is present to all of us in word and sacrament, found only in Christโ€™s one holy catholic and apostolic church.

Sermon: Easter Sunday RCL A – Heavenly Virtues: Love


โ€œLove is awful. Itโ€™s awful. Itโ€™s painful. Itโ€™s frightening. It makes you doubt yourself, judge yourself, distance yourself from the other people in your life. It makes you selfish. It makes you creepy, makes you obsessed with your hair, makes you cruel, makes you say and do things you never thought you would do.โ€

This is the moment when the camera shifts from the priest to two women in the congregation. The woman with black hair turns to the brunette and says, โ€œThereโ€™s something wrong with your priest.โ€ 

Then the camera shifts back to the priest, who continues, โ€œItโ€™s all any of us want, and itโ€™s hell when we get there. So no wonder itโ€™s something we donโ€™t want to do on our own. I was taught that if weโ€™re born with love, then life is about choosing the right place to put it. People talk about that a lot, feeling right, when it feels right, itโ€™s easy. But Iโ€™m not sure thatโ€™s true. It takes strength to know whatโ€™s right. And love isnโ€™t something that weak people do. Being a romantic takes a hell of a lot of hope. I think what they mean is, when you find somebody that you love, it feels like hope.โ€ (Credit: BBCโ€™s Fleabag, written by Phoebe Waller-Bridge)

We know that Jesus was without sin. This is true, but He was a criminal; otherwise, why would He have been crucified? In his meditations, St. Bernard asked the same question: โ€œWhat crime hast Thou committed that Thou shouldest have to be condemned to death, and that death the death of the cross? Ah, I will understand, replies the saint, the reason for Thy death; I understand what has been Thy crime: โ€˜Thy crime is Thy love.โ€™ Thy crime is the too great love which Thou hast borne to men: it is this, not Pilate, that condemns Thee to dieโ€ (The Love of Jesus Crucified, p.20). 

Jesus was a criminal, and his crime was โ€œthe superabundance of loveโ€ (Ibid.) that He holds for youโ€”for us all. But how did Bernard and others come to such a conclusion?

It doesnโ€™t take much imagination to picture the horrors Jesus endured after His trial and ending with His crucifixion. Authors have written about it, filmmakers have made movies, scientists and doctors have analyzed it, and historians have provided the facts. There are many ways to be put to death, but crucifixion ranks among the most gruesome and painful. Yet, the question that saints asked was โ€œWhy?โ€ In asking this, they werenโ€™t questioning from a theological perspective. They all knew Jesus was the only one who could save us. Instead, they were asking, โ€œWhy couldnโ€™t a different, less horrific way be found?โ€ (Ibid., 21) There are two parts to the answer.

In the first part, St. Alphonsus Liguori asked, โ€œWould it not have sufficed for him to have offered to his eternal Father one single prayer for the pardon of man? For this prayer, being of infinite value, would have been sufficient to save the world and infinite worlds besides. Why, then, did he choose for himself so much suffering and a death so cruel?โ€ (Ibid.) St. John Chrysostom asked the same question, but also provides the beginning of an answer: โ€œA single prayer of Jesus would indeed have sufficed to redeem us; but it was not sufficient to show us the love that our God bore us: โ€˜That which sufficed to redeem us was not sufficient for loveโ€™โ€ (Ibid.). Jesus did not believe that a simple prayer was enough to show us how much he loved us. Chrysostom continues, โ€œThis was the principal cause of the Passion of our Lord; he wished it to be known how great was the love of God for man,โ€”of God, who would rather be loved than fearedโ€ (Ibid., 23). Jesus could have prayed, and we would have been forgiven and restored to God, but Jesus wanted to express His love for us in a way that would be beyond doubt. โ€œThis,โ€ Jesus said from the Cross, โ€œis how much I love you.โ€ โ€œGreater love has no one than this, that someone lay down his life for his friendsโ€ (John 15:13).

The second part of the answer to โ€œWhy?โ€ is more about us than about Jesus.

Imagine that Jesus prayed, not from the Cross, but from the upper room, โ€œFather, forgive them.โ€ And suppose there was a voice from Heaven, unmistakably the Fatherโ€™s, who responded, โ€œMy Son, their sins and the sins of the whole world are forgiven.โ€ Then see Jesus as He turns to the disciples and to us and says, โ€œYour sins are forgiven. See what great love I have for you.โ€ 

Perhaps Iโ€™ve become too cynical, but I think most people would say, โ€œThanks, but one little prayerโ€ฆ is that really love? I mean, yeah, I appreciate it and all, but how does that prove you actually love me?โ€

If for no other person, Jesus knew my cynicism and declared, โ€œNot only will I tell you that I love you, but I will show you to what extent I am willing to go so that you will know, without question, that I love you so that you can be with me. St. Thomas Aquinas wrote, โ€œโ€˜By thisโ€”that is the Passionโ€”man understands the greatness of the love of God to man.โ€™ And St. John had said before, โ€˜In this we have known the love of God, because He hath laid down his life for us (1 John 3:16)โ€™ (Ibid., 23).โ€

The priestโ€™s words, โ€œLove is awful. Itโ€™s painful. Itโ€™s frightening.โ€ I think Jesus could have written something similar. โ€œLove is awful,โ€ He would say. โ€œIt is painful. It is frightening. It makes you say and do things you never thought you would doโ€”offer your face to be spit upon, your brow for a crown of thorns, your back to be whipped, your hands, feet, sideโ€ฆ your very life.โ€ Jesus says, โ€œIt takes a lot of courage to love, but I look at you, and I know nothing but love. I look at you, and I have such great hope. Hope that you will believe and receive my love so that we may be one.โ€

Jesus was a criminal, but Jesus was also a romantic through and through, and as St. Bernard tells us, โ€œThe secrets of his heart are revealed through the wounds of his bodyโ€ (Ibid., 24). However, the saint adds, โ€œSuch love, wholly claims for itself our loveโ€ (Ibid., 25). If Jesus loves you with such a superabundance of love, how will you love Him? And if this is how you have been loved, how will you love others?

During this past Season of Lent, we embarked on a study of the seven Heavenly Virtues. We learned that these include the four Cardinal Virtues and the three Theological Virtues. The Cardinal Virtues are fortitude (spiritual courage), justice (seeking the common good), prudence (establishing rules), and temperance (moderation and balance). The first two Theological Virtues are faith, which is the loving and protective relationship with the Father, and hope, which informs our souls that this relationship is eternal. Love is the third Theological Virtue. It is the essence of the relationship, for โ€œGod is loveโ€ (1 John 4:7). Supporting all seven virtues is humility. If humility is lacking, we will fail. Finally, St. Padre Pio reminds us, โ€œHumility and love are the main supports of the whole vast building on which all the rest depends. Keep firmly to these two virtues, one of which is the lowest and the other the highest.โ€ In our Christian walk, if we begin with humility and love, all these others will follow.

This is the Sunday of the Resurrection. It is the day that Jesus conquered death and gave us, through His love for us, eternal life. Live a life that writes your own sermon: โ€œLove is awful. It is painful. It is frightening. Love gives me hope. Love gives me the power to love, not only my neighbor, but my enemy as well. Love gives me the strength to overcome my sins, faith that I might stand and be true, compassion that I may care. Love makes me do things that I never imagined I could do.โ€ Jesus endured much so that you might know the great love He has for you. Receive that love, and then, like Jesus, be a criminal, be a romantic, and through your practice of the Heavenly Virtues, express that love to God and the world.

Love is awful. Itโ€™ll make you do some crazy things, but these days, the world can use that kind of crazy.

Let us pray: Our most sweet Lord, we desire to do whatever You ask of us. We pray, help us, and grant that we may please You entirely and continually, now and forever. Mary, our Mother, entreat Jesus for us, so that He may give us His holy love; for we want nothing else in this world or the next but to love Jesus. Amen.

Sermon: Great Vigil of Easter


This is the night. Although this night has traditionally been the night to bring new members into the Body of Christ, it now seems to be mainly a night for the Church. So, since I believe you are โ€œall on the team,โ€ Iโ€™ll speak openly and dare to tell you what I donโ€™t like about the Church these days. Simply put, we have set aside the authority of God, the Scriptures, and the Church and replaced that authority with being โ€œniceโ€ and always trying to do โ€œniceโ€ things. When I say โ€œnice,โ€ donโ€™t confuse this with being kind or polite. That is not what I mean. Instead, when I say โ€œnice,โ€ think soft and squishy.

For example, we might say that itโ€™s enough for me to be a good person, which we often interpret as not hurting others, being accepting of everyone, helping out when I can, and similar actions. All these things are good. Thereโ€™s no issue with them, but they also fall into the category of being nice. So, why are they a problem? Jesus never said, โ€œBe nice as your Heavenly Father is nice.โ€ Jesus said, โ€œBe holy as your Heavenly Father is holy,โ€ and thereโ€™s a vast difference between being nice and being holy. For starters, I can be nice and polite all day long, and it wonโ€™t cost me a single thing. But if Iโ€™m going to be holy, it will cost me. I will have to sacrifice myself. I will need to set aside who I am, my wants, my desires, my egoโ€ฆ all of it, and do so for the good of the other. Donโ€™t believe me? Ask Jesus as He hung upon the Cross.

Being a nice church and nice Christians means we do not talk about sin, repentance, or judgment. Being kind suggests that as long as you feel good about yourself, then thereโ€™s no need for you to be changed or transformed. However, Scripture says, โ€œIf anyone is in Christ, he is a new creation. The old has passed away; behold, the new has comeโ€ (2 Corinthians 5:17). St. Paul says, โ€œHe who began a good work in you will bring it to completion at the day of Jesus Christโ€ (Philippians 1:6), and to the Romans, โ€œDo not be conformed to this world, but be transformed by the renewal of your mindโ€ (Romans 12:2). These are calls, not to remain stagnant, but to set aside the old self and take on the new. To be crucified with Christ and rise in glory.

Furthermore, a nice Christianity has attempted to soften Jesus, making Him something warm and cuddly, because warm and cuddly can be controlled, but that was never Jesus and never will be. Do you remember the Chronicles of Narnia by C.S. Lewis? There are two children, Susan and Lucy, who ask Mr. and Mrs. Beaver to describe Aslan, the Christ figure in the story. They ask if Aslan is a man. Mr. Beaver replies, โ€œAslan a man? Certainly not. I tell you, he is the King of the wood and the son of the great Emperor-beyond-the-Sea. Don’t you know who is the King of Beasts? Aslan is a lionโ€”the Lion, the great Lion.โ€ “Ooh!” said Susan. “I’d thought he was a man. Is heโ€”quite safe? I shall feel rather nervous about meeting a lion.” โ€œThat you will, dearie, and make no mistake,” said Mrs. Beaver, “if there’s anyone who can appear before Aslan without their knees knocking, they’re either braver than most or else just silly.โ€ “Then he isn’t safe?” said Lucy. “Safe?” said Mr. Beaver. “Don’t you hear what Mrs. Beaver tells you? Who said anything about being safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.โ€

Jesus is many things, but warm, cuddly, and controllable are definitely not part of His nature. He is good, but He is far from safe. As Paul tells us, โ€œIt is a fearful thing to fall into the hands of the living Godโ€ (Hebrews 10:31).

There is more, but you understand. This is the night, the night we hear of Godโ€™s saving historyโ€”how He waged war against our enemies and gave us a mighty victory. However, He did these things not so we could be โ€œniceโ€ little Christians. Instead, He did them so that we might be โ€œa chosen race, a royal priesthood, a holy nation, a people for His own possession, that [we] may proclaim the excellencies of Him who called [us] out of darkness into His marvelous lightโ€ (1 Peter 2:9).

Stop making excuses for sin in the world or your life. Don’t refuse to be transformed because itโ€™s easier to remain who you are. Donโ€™t try to tame the Lion. Stop being nice. Come into the presence of your unsafe but good King and be holy.

Sermon: Good Friday


Today, after the Solemn Collects, there is the Veneration of the Cross. Three times, the person presenting the Cross will chant, โ€œBehold the hard wood of the Cross on which was hung the worldโ€™s salvation.โ€ It is a time to meditate on these great acts.

Iโ€™m sure there are others, but I have read several different meditations on that scene. Thomas ร  Kempis, St. Alphonsus Ligouri, and Catherine Emmerich are among the authors who have stayed with me, but they are all quite graphic. You need to prepare your soul a bit before engaging with them. However, I wonder, have you ever truly considered what you would have witnessed, how it would make you feel, and, more importantly, how you would respond? Itโ€™s not an easy thing to do, but many saints point out that it is an edifying practice. As we have been studying the virtues during this Season of Lent, St. Bonaventure wrote, โ€œHe who desires to go on advancing from virtue to virtue, from grace to grace, should meditate continually on the Passion of Jesus. There is no practice more profitable for the entire sanctification of the soul than the frequent meditation of the sufferings of Jesus Christ.โ€ So, without making you squeamish by sharing some of the other writings, consider these things.

The head of Jesus was often lifted to look into the crowds as He taught them about the things of God. And, perhaps as often, it was bowed in prayer, talking with His Father. Now, it is pierced with the thorns of the crown that the soldiers so roughly pressed upon Him.

The hands of Jesusโ€”how many people did He touch and heal? Imagine Him reaching down and making the mud He would use to give sight to the man born blind. How gentle He was with the child that He picked up and placed in His lap. See Him writing in the dust, turning back those who accused and wanted to stone the adulterer. See them raised as He gave thanks over the few loaves of bread and fish that would then feed thousands. Now, they are pierced with two nails and fixed to the Cross.

His feet were washed by the hands of the unclean woman, and later anointed with costly perfume by Mary of Bethany. Those same feet walked on the waters and traveled many miles, bringing God’s message of love to a dying world. Yet, like His hands, those feet are now nailed to the Cross.

We could look upon Him, seeing His back, born to carry the sins of the world, now whipped and bruised, or His chest, where within that most Sacred Heart beats with the fire of the Spirit, is now pierced. Christ is upon the Cross. St. Alphonsus Liguori wrote, โ€œBehold Jesus, at length, actually dying. Behold him, my soul, how he is in his agony amid the last respirations of his life. Behold those dying eyes, that face so pale, that feebly palpitating heart, that body already wrapped in the arms of death, and that beautiful soul now on the point of leaving that wounded body. The sky shrouds itself in darkness; the earth quakes; the graves open. Alas, what portentous signs are these! They are signs that the Maker of the world is now dying.โ€

Seeing these things isnโ€™t easy, but seeing is necessary. As difficult as it is to witness, donโ€™t turn away. Stay with Him for a while and see with your eyes and your soul. This is Godโ€™s love story. St. Thomas Aquinas once asked Bonaventure which book he used to learn about the great love of Jesus. Taking a crucifix from the wall, Bonaventure replied, โ€œThis is my book whence I receive everything that I write; and it has taught me whatever little I know.โ€ 

Jesus tells us, โ€œGreater love has no one than this, that someone lay down his life for his friendsโ€ (John 15:13). You are Jesusโ€™ friend and His love. The Cross is the love story Jesus wrote. He wrote it for you, and He wrote it in His own Blood.

Sermon: Maundy Thursday


Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
Wash away all my iniquity
and cleanse me from my sin.
For I know my transgressions,
and my sin is always before me.
Against you, you only, have I sinned
and done what is evil in your sight,
so that you are proved right when you speak
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Surely you desire truth in the inner parts;
you teach me wisdom in the inmost place.
Cleanse me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.

King David was on the roof of his house, looking out over the city and the land he ruled. As his eyes scanned the scene, he saw a woman on her roofโ€”Bathshebaโ€”who was naked and bathing. Watching her, he felt desire for her, and even though she was married, he devised a plan to have her.

Her husband, Uriah, was one of his soldiers, so he sent him to the front lines of a fierce battle where he would certainly be killed. He was, and after the appropriate mourning period, David had Bathsheba brought to him and married her.

The Lord saw Davidโ€™s wickedness and sent Nathan the prophet to rebuke him for his sin. David confessed, and it is believed that David wrote the Psalm I shared with you during his time of penance. He cried out to the Lord, โ€œWash me, and I will be whiter than snow.โ€

From the very beginning of human history, when Adam and Eve were banished from the Garden of Eden, this cry has crossed the lips of all Godโ€™s children: โ€œWash me. Wash me from my sins so that I might be whiter than snow. So that I might be cleansed of my sins.โ€

Itโ€™s always been this way; however, on the day ordained by God, Jesus opened the gates to a new path. On that day, Jesus began by taking on the role of a slave and washing the disciplesโ€™ feet. Peter objected, but Jesus insisted, โ€œIf you are to be a part of me, if you are to be where I am going, then you must allow me to wash your feet. You must allow me to cleanse you.โ€ 

Following the foot washing, scripture says, โ€œWhile they were eating, Jesus took bread, gave thanks, broke it, and gave it to his disciples, saying, โ€˜Take and eat; this is my body.โ€™ Then he took the cup, gave thanks, and offered it to them, saying, โ€˜Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.โ€™โ€

It is fair to say that the disciples failed to understand the significance and connection between these two events, but after his crucifixion, they would come to realize that the footwashing was symbolic of the washing of their souls through the body and blood of Christ.   

Jesusโ€”Godโ€”humbled Himself to the role of a slave and washed their feet so that they might be outwardly clean. Jesusโ€”Godโ€”humbled Himself to death on a cross so that their souls might be cleansed. 

Today we celebrate the gift of the most Holy Eucharist. The symbolism of washing the feet points to the washing of our souls, and it is the answer to our cry, โ€œWash me, Lord. Wash me and I will be whiter than snow.โ€

Sermon: Palm Sunday – Heavenly Virtues / Hope


Last week, I shared with you a verse from the Epistle to the Hebrews: โ€œFaith is the assurance of things hoped for, the conviction of things not seenโ€ (Hebrews 11:1). In our study of the Heavenly Virtues, including the three Theological Virtues, we understand that faith is a gift from God, but that faith is not something like a commodity we can acquire more of it on an as-needed basis. Instead, faith is a relationship with the Father through Christ Jesus. Faith is resting in the shadow of His wings, regardless of circumstances or outcome. However, the passage from Hebrews introduced the second of the Theological Virtuesโ€”hope.

Within philosophy, hope has mainly been seen as negative, though sometimes as positive. It is considered negative because it was seen as frivolous optimism, and positive because, in the right measure, it can provide encouragement.

In psychology, hope is considered part of positivity and positive thinking. Hope is โ€œthe perceived capability to derive pathways to desired goals, and motivate oneself via agency thinkingโ€”willpower or driveโ€”to use those pathways.โ€ (Source) A psychology professor at the University of Oklahoma explains, โ€œWe often use the word โ€˜hopeโ€™ in place of wishing, like you hope it rains today or you hope someoneโ€™s wellโ€ฆ but wishing is passive toward a goal, and hope is about taking action toward it.โ€ (Ibid.) From this view, hope combines positive thinking with action to achieve a specific goal.

Both of these approachesโ€”philosophy and psychologyโ€”bump up against our understanding of the Virtue of Christian Hope, but neither completely captures it, and they differ in two main ways.

First, Christian hope is not about an action or outcome we expect to be fulfilled in the future. Instead, Christian hope concerns an outcome that has already been accomplished. Our hope is the salvation that was achieved at Golgotha on the Cross. St. Alphonsus Liguori writes, โ€œWhat sinner would ever have been able to hope for pardon if Jesus had not, by his blood and by his death, made satisfaction to the divine justice for us?โ€ (The Love of Jesus Crucified, p.117) Without salvation, there would be no hope; without it, life is just a series of days strung together that lead to nothingness. Instead, โ€œHow great is the hope of salvation which the death of Jesus Christ imparts to us.โ€ (Ibid. p.122)

Writing to the Romans, St. Paul said, โ€œHe who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?Who shall bring any charge against God’s elect? It is God who justifies.Who is to condemn?โ€ (Romans 8:32-34) Ligouri, expanding on this, wrote, โ€œHow should that Lord condemn thee, who died in order not to condemn thee? How should he drive thee away when thou returnest to his feet, he who came from heaven to seek thee when thou wert fleeing from him? โ€˜What art thou afraid of, sinner? How shall he condemn thee penitent, who dies that thou mayst not be condemned? How shall he cast thee off returning, who came from heaven seeking thee?โ€™โ€ (Love, p.122) In other words, for you, Jesus endured the horrors of the Cross, whyโ€”if you call on His name, if you have faith in Him and, through that faith, enter into a relationship with Him, and if you love Himโ€”why would He turn from you and condemn you? Christian hope speaks to our souls and assures us that He would never do that. This also highlights the second main difference between Christian hope and the hope of philosophy or psychology: Although Christian hope helps us in this life, its main focus is eternal life.

Our hope lies in our salvation, which has already been secured. While we begin to experience the joy of that salvation in this life, it is our eternal life that Jesus cares most about. Jesus said, โ€œI am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never dieโ€ (John 11:25-26). Our hope is eternal life, made possible through salvation gained through the Cross. That in turn gives us the hope we have in daily living. Through the hope of eternal life, made possible by the resurrection of the dead, regardless of the trials we endure, in the words of St. Teresa of Avila: โ€œAll shall be well, and all shall be well, and all manner of thing shall be well.โ€ That fun line from The Best Exotic Marigold Hotel puts it: โ€œEverything will be okay in the end, and if it is not okay, it is not the end.โ€

Faith is the loving and protective relationship we have with the Father. Our hope informs our souls to know that not only do we have this relationship, but that it is eternal. This leaves us with the last of the Theological and Heavenly Virtues, and it is greater than all theseโ€”love.

Let us pray (from St. Alphonsus Ligouri). I invite you to make this prayer your own: My Jesus, my hope, Thou, in order not to lose me, hast been willing to lose Thy life; I will not lose Thee, O infinite good. If, in time past, I have lost Thee, I repent of it; I wish, for the future, never to lose Thee more. It is for Thee to aid me, that I may not lose Thee again. O Lord, I love Thee, and I will love Thee always. Mary, thou, next after Jesus, art my hope; tell thy Son that thou dost protect me, and I shall be safe. Amen. So may it be. (Love, p.130)

Sermon: The Annunciation


Today, we celebrate the Annunciation: when the angel of the Lord visited Mary and told her she would give birth to Godโ€™s Son. Regarding Mary, Mother Teresa writes, โ€œMary showed complete trust in God by agreeing to be used as an instrument in his plan of salvation. She trusted him in spite of her nothingness because she knew he who is mighty could do great things in her and through her. Once she said โ€œyesโ€ to him, she never doubted. She was just a young woman, but she belonged to God, and nothing nor anyone could separate her from him.โ€

Once Mary heard God’s message and plan, she believed. For such a young woman, that was a great demonstration of faith, but it is also a decisionโ€”through faithโ€”that each of us must make, because even though we do not physically give birth to Jesus, we all must agree to him being conceived within us.

We know that Elizabeth was Maryโ€™s cousin and the mother of John the Baptist. On this, Saint Ambrose once preached: โ€œElizabeth was filled with the Holy Spirit after conceiving a son; Mary was filled before. โ€˜You are blessed,โ€™ said Elizabeth to Mary, โ€˜because you have believed.โ€™โ€ But then, speaking to his congregation, Ambrose said, โ€œYou too are blessed because you have heard and believed. The soul of every believer conceives and brings forth the Word of God and recognizes His works. Let Maryโ€™s soul be in each of you to glorify the Lord. Let her spirit be in each of you to rejoice in the Lord. Christ has only one Mother in the flesh, but we all bring forth Christ by faith. Every soul free from contamination of sin and safe in its purity can receive the Word of God.โ€

Like Mary, we are blessed if we allow Jesus to be conceived within us, but it doesnโ€™t end there; we must also allow him to be born through us so his light can shine into the world. As Jesus said at the Sermon on the Mount, โ€œYou are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.โ€

It might seem strange that we hear about the Annunciation so close to Easter, but remember, we are nine months from Christmas. Additionally, this is the time for Jesus to be conceived in us and for us to let his light shine through us. As St. Paul says, โ€œBehold, now is the favorable time; behold, now is the day of salvation.โ€

Hear the words the angel spoke to you and say with Mary, โ€œHere am I, the servant of the Lord; let it be with me according to your word.โ€