Passion of St. John the Baptist @ St. Apollinaris School

HOMILY - PASSION OF ST. JOHN THE BAPTIST
AUGUST 29, 2017
8:45 AM ORDINARY FORM (ENGLISH) MASS (3RD GRADE)



Today the vestments are red, and so either someone died or we're dealing with the Holy Spirit.

It is a martyr of sorts – today we honor the Passion of St. John the Baptist.

He was Jesus's cousin and was 3 months older than Jesus.

When he grew up, he became a great prophet. He lived in the desert, ate locusts and wild honey, wore camel skin robes. He baptized Jesus in the Jordan, preached a message of repentance, and was killed by King Herod ... the last part was what we heard in the Gospel reading.

John must have looked like a wildman in animal skins and eating bugs. He may have been a Nazarite – which was a man who was totally consecrated to God's service. Jesus said John the Baptist was a prophet, and even more than a prophet.

The way the Church picked today is because it is the day that the skull of John the Baptist was moved from the middle east to Rome in the 4th century.

It's kept in San Silvestro in Capite – which I think means St. Sylvester's Church with "the" head ... meaning John's head. And you can see the photos of the outside and inside of the church.

In the middle ages, on this day, people would refrain from using knives or eating off of platters ... as well as not eating anything that was shaped like a head. So, maybe in the middle ages, you could have gotten away with *not* eating your vegetables on this feast day.

St. John the Baptist: pray for us!

21st Sunday OT @ St. Apollinaris Church

HOMILY - TWENTY-FIRST SUNDAY OF ORDINARY TIME (YEAR A)
AUGUST 27, 2017
4:30 PM (SATURDAY), 9:00 AM, 5:30 PM ORDINARY FORM (ENGLISH) MASSES



The word “sockdollager” is an Americanism – an American slang word – that initially rose to popularity in first third of the 19th century. It seems to have fallen out of use since the middle of the last century.

In case you don’t know, a sockdollager is either something or someone that is remarkable; or else it is a decisive blow – a knock-out punch, if you will.

It very well may have been the last word heard by President Abraham Lincoln, as it occurs in a punch line in the dialog of the play Our American Cousin, by Tom Taylor; and supposedly when the audience laughed, John Wilkes Booth fired that fatal shot at President Lincoln back in 1865.



The etymology of the word “sockdollager” is somewhat obscure. In 1893, an article in the Chicago Daily Tribune speculated that it was a metathesis (meh - TAHTH - us - sis) – that is, a confusion or transposition of syllables – of the word “doxology.” A doxology being the “grand finale” of many hymns and religious prayers – being, therefore, the decisive end to the singing of a hymn or the end of a religious service.

Doxology is a word that comes to us from the Greek, and means “glory words,” coming from two Greek words: doxa (glory) and logos (word).

We are most likely very familiar with doxologies, even if we just learned the word, because doxologies are often prayers and are found throughout our liturgical worship.



For example:

Grace to you, and peace from God our Father, and the Lord Jesus Christ,
 is a doxology from St. Paul’s first letter to the Corinthians.

Glory be to the Father, and to the Son, and to the Holy Spirit . . . is familiar to us as the prayer “The Glory Be,” and is also used as a liturgical doxology [in the Liturgy of the Hours and in the Old Mass.]

For the kingdom and the power and the glory are yours, now and for ever, is the doxology following the Lord’s Prayer and its embolism.

Through him, and with him, and in him; O God almighty Father, in the unity of the Holy Spirit, all glory and honor is yours for ever and ever, is the doxology at the end of every one of the Eucharistic Prayers, and terminates with what is called the Great Amen: that is, the “grand finale” or “knock-out blow” as we descend from the highest-point of the Mass – the Consecration of simple bread and wine – into the Most Blessed Sacrament.

Today is the Twenty-First Sunday in Ordinary Time.

In the first reading from the Prophet Isaiah, we hear of Shebna’s demotion. Shebna has spent all of his effort within his office giving _himself_ glory, and God is taking him down a notch. Instead God raises up Eliakim – whose name literally means: “God will raise up,” – to a place of honor … because Eliakim has shown God honor, and given glory to God.



And in the Gospel, Jesus asks His disciples two questions: 


Who do people say that the Son of Man is?


and


[W]ho do you say that I am?

Peter gives the right answer, and in Jesus’s response to Peter, we hear Our Lord bless Peter for his insight, but then goes on to give the glory to God for having inspired Peter’s response.



Last week, we also heard from St. Paul’s letter to the Romans. He outlined God’s plan for the Gentiles, carefully explaining that while Israel was called by God to be His chosen people, the Gospel message and salvation in Christ is universal – that is, catholic from the Greek word katholikos.

In today’s reading from Romans, St. Paul closes with a prayer and a doxology – praising God for His generosity to those who were once lost. Paul praises the “depth of the riches and [the] wisdom and [the] knowledge of God,” declaring God’s judgements and ways to be “inscrutable” and “unsearchable.” Recognizing that no one knows God’s mind … no one gives God advice … and that God is the giver of all things … and that God owes no one anything.



Paul’s humble prayer places us all at the feet of the Most High. In this prayer, he calls us to recognize that God is indeed God, and we most certainly are not.

In effect, St. Paul is “blown away” by God … he has had his proverbial socks “knocked off” by God … and as a “grand finale” proclaims a doxology:

For from him 
and through him 
and for him are all things. 

To [God] be glory forever. Amen.

As we approach this altar to receive the Sacred Body and Blood, Soul and Divinity of Jesus Christ … and as we continue our prayers in this Holy Mass … let us open our hearts, and our minds, and our souls to receive the fullness of God’s grace in our very lives. As we pray the prayers and hear the words of glory in the doxologies … may we recognize God’s remarkable and holy Presence among us. May His Holy Spirit penetrate into the depths of who we are … transforming us from who we are … into who He has called us to be.

Wednesday 20th Week OT @ St. Apollinaris School

HOMILY - WEDNESDAY 20TH WEEK OF ORDINARY TIME
AUGUST 23, 2017
10:00 AM ORDINARY FORM (ENGLISH) MASS (ALL SCHOOL)

Today is the Feast of St. Rose of Lima. She is from Lima, Peru and was born in 1586 and died in 1617. She is the first person in the western hemisphere to be canonized a saint. Among other things, she is the patroness of our diocese: the Diocese of Santa Rosa, as well as the city of Santa Rosa.

St. Rose was known for praying a lot, as well as many sacrifices. Where we may give up one or two things during Lent, St. Rose was always giving up things all the time. She live a life of great penance, and was known for her piety and holiness.

Which goes to the question: How can we become saints?

Why be good? The reason is that we need to build a foundation or a framework for God to work with. While God gives us everything, the primary virtues we receive in Baptism are Faith, Hope, and Love. The other virtues – the human or cardinal virtues – we have to work on: Justice (giving people the good they deserve), Prudence (doing the right thing, at the right time, in the right way), Courage (standing up for what is right), and Temperance (keeping our thoughts, words, and actions within proper boundaries.) 

Once we've built a framework or foundation of virtue, the Gifts of the Holy Spirit which we receive in both Baptism and Confirmation perfect the virtues we have developed. No virtues, no gift. Lots of virtue, lots of gifts. We want to have something for the Holy Spirit to build on ... after all, we don't want the Holy Spirit flying off like a dove without a place to roost.

And once we have done our part to live a good life, and have allowed the Holy Spirit to perfect our good habits of virtue, we can experience the Fruits of the Holy Spirit – which are the first taste of the life of Heaven.

So, who wants to go to heaven? How about right now? Yeah. I thought so.

Nonetheless, we all want to go to Heaven, and in Heaven we know that Jesus will judge us based on our life. In the resurrection at the end of all time, we will receive the perfect life of the Trinity. 

And so, that's why this is the Mass of the Holy Spirit. Because school will help us, not only to get smarter, but also give us opportunities to work on virtuous living. Also, in the Sacraments we prepare for and receive, we will learn how to receive the graces configured to who we are; and experience a little bit of Heaven on Earth.

And in the end, we will – with God's grace – aspire to Heaven with God and the Saints for all Eternity.

20th Sunday OT @ St. Apollinaris Church

HOMILY - TWENTIETH SUNDAY OF ORDINARY TIME (YEAR A)
AUGUST 20, 2017
7:30 AM, 10:30 AM ORDINARY FORM (ENGLISH) MASSES



Paranomasia is the technical … or fancy way to say “pun.”

A pun is a form of word-play that takes advantage of multiple meanings or similar sounding words in an attempt to be funny or perhaps make a point. Puns have a long history, and exist in almost every language.

We seem to have a love-hate relationship with puns. They’re funny … usually corny … and often almost painfully awkward.



Puns can be homophonic: using words that sound alike, homographic: using words that are spelled alike, or visual: as in cartoons like the Far Side.

For instance, “How does Moses make coffee?” Answer: “He brews it!” Playing on the two word phrase “he brews” and the ethnic group the “Hebrews.”



Puns can even cross linguistic barriers, such as the tragic Chinese pilot involved in an mid-air crash with an American reconnaissance aircraft on April 1, 2001 … who was unfortunately named “Wang Wei.” (Wrong way.)

Alfred Hitchcock considered puns to be the “highest form of literature.”

Regardless of your take on puns, they do make us think. And they do make us laugh – if only for a short time … just before we fall into a facepalm.

In today’s Gospel we hear the story of the Canaanite woman.



In this pericope, Jesus and His disciples leave Israel and are in Gentile territory. The Canaanites were the original inhabitants of the land of Israel, having been driven out by Joshua – who succeeded Moses – over 1,000 years before the time of Our Lord.

And so, she isn’t really a Gentile … since she’s not from “outside” of Israel, but rather has been driven out of what became Israel.

So, what is all of this talk about dogs?

One idea is that this is all about language. We do know that in the Gentile world, the lingua franca – that is, the language of trade – was Greek.

The Greek word for Canaanite is Χαναναία (Chananaia).

And the Greek word for dog is κυναρίοις (kunariois).

Add to that, the word translated here as “did [Him] homage” – sometimes translated as “worshipped” – is προσκυνέω (proskuneoo) – which literally means “crawling around like a dog” … that is “on all fours.”



It seems that Jesus and the Canaanite woman are having a bit of fun with each other – or perhaps we might say a bit of “pun” with each other.

Nonetheless, after she is ignored, sent away, and finally teased … she perseveres. She humbles herself bodily – and quite possibly verbally. And through it all, displays her faith in Jesus – a faith which He calls “great.”

To our ears, Jesus sounds like a real jerk. Yet the joke gets lost in translation. “Canaanite” doesn’t sound like “dog” in English; and “homage” has nothing to do with dog crawling.

But with a little linguistic exploration, we can be let in on the joke … and recognize that rather than being a big jerk, Jesus is having a little fun … with Greek … in a Greek speaking area.

This, most likely, is why the Gospel writer goes so far as to indicate where this took place … as it requires a certain linguistic nuance to fully grasp the entirety of the story.



What does this mean for us? First and foremost, we should realize that only here does Jesus tell anyone that they have “great faith” – literally in the Greek “mega” faith.

And the recipe, if you will, for “mega” faith is perseverance, humility, and – if this story should teach us anything – a sense of humor.

As we approach this altar to receive the Sacred Body and Blood, Soul and Divinity of Jesus Christ, let us pray for a “great” faith … a “mega” faith … certainly founded on the infused theological virtue of Faith, but also supported by our own perseverance and humility … and when appropriate … insert some levity and a little humor.

Religious Education Congress @ Cardinal Newman High School

NOTES - THE YES THAT CHANGED THE WORLD
AUGUST 19, 2017





Notes for talk 1-17 "Do Whatever He Tells You."


Notes for talk 2-17 "My Immaculate Heart Will Triumph"

The Transfiguration @ St. Apollinaris & Holy Family Mission

HOMILY - THE FEAST OF THE TRANSFIGURATION OF OUR LORD
AUGUST 6, 2017
7:30 AM, 9:00 AM ORDINARY FORM (ENGLISH) MASSES
12:00 NOON EXTRAORDINARY FORM (LATIN) MASS



In 2002, Pope St. John Paul II wrote the apostolic letter Rosarium Virginis Mariae, in which he proposed the Luminous Mysteries – or the Mysteries of Light. Those being five significant moments in the life and ministry of Our Lord Jesus Christ.



The Luminous Mysteries are:

1. Christ’s Baptism in the Jordan,

2. His first miracle at the Wedding of Cana, 

3. His proclamation of the Kingdom of God, 

4. His Transfiguration, and 

5. His institution of the Eucharist at the Last Supper.

Today, of course, we celebrate the Feast of the Transfiguration – which this year falls on a Sunday.
Historically, it was elevated to a Feast by Pope Callixtus III in celebration of the victory at the Battle of Belgrade in 1496.

In the Orthodox tradition, the Transfiguration is one of the 12 Great Feasts; while the Copts consider the Transfiguration one of the 7 Minor Feasts, albeit a joyful one.



The basic understanding of the Transfiguration is that it is an event in Jesus’ life … the revelation of His Divinity to three disciples … as a way to balance … or to offset … the sorrow or sadness of His passion, crucifixion, and death … by showing forth His glory and His divinity.

The Transfiguration is also a Trinitarian moment in the Life of Christ as recorded in the three synoptic Gospels. Jesus, indeed is present … the voice of the Father is present … and the Holy Spirit is present in the radiance and luminescence of glory.



The Transfiguration also reveals for us aspects of the Liturgy.

Moses and Elijah represent the Law and the Prophets – a symbol of the entire Old Testament.

And the Gospels in the Person of Jesus, as well as the Epistles – six of which were written by Peter, James, and John … symbolizing the New Testament.



Indeed, Christ’s presence in one sense can be seen as the Gospel reading – but even moreso in His Transfiguration, we see a foreshadowing of His presence in the Most Holy Eucharist.

Yet, regarding the Transfiguration of Christ on Mount Tabor … we may make the mistake of thinking that Jesus is somehow being changed.

But God is un-changeable.

The real transfiguration occurs to the three Apostles  … in three very significant ways.



First: through the action of the Holy Spirit their eyes are opened to a fuller revelation of the divinity of Jesus Christ … a spiritual enlightenment which we all share through the graces of Baptism.

With their eyes of Faith thus opened, they are able to share with Christ’s in the glory of the Most Holy Trinity – which transforms them … and all of us … into living icons of Christ through the action of the Trinitarian life in us.

And then filled with the power of the Spirit, and more intimately united with Christ, they … and we … are drawn into an even deeper union with Christ … and with each other … and with the Church – sharing in the divine filiation as daughters and sons of God the Father.



And so, the Transfiguration is more about our own relationship with the Triune God … and is manifested in the Eucharistic liturgy: Christ’s sacrificial offering to the Father, through the power of the Holy Spirit.

Through our actual participation in this work of God … and through our worthy reception of the Eucharist … we are transformed through the same Spirit into the Mystical Body of Christ … uniting us as members of that body to Christ our head.



As we approach this altar to receive the Sacred Body and Blood, Soul and Divinity of Jesus Christ … may we be transfigured and transformed … through the infinite graces flowing from this altar … into a deeper relationship of fellowship with the Most Holy Trinity … Father, Son, and Holy Spirit.