Homily for Sunday, 5 June 2022– Pentecost

Readings of the day: Acts 2:1-11; Psalm 104:1, 24, 29-30, 31, 34; 1 Corinthians 12:3b-7, 12-13; John 20:19-23

John’s Gospel is peculiar in many ways, not least of which is John’s account of Pentecost, Jesus breathing the Holy Spirit on his disciples, which we hear today.

Remember that, one week ago, for our celebration of Jesus’ ascension to heaven, we heard Luke’s version of these events. In Luke’s Gospel, Jesus asks his disciples to remain in Jerusalem until he ascends to heaven, and then he sends the Holy Spirit upon them: “Stay here in the city until you have been clothed with power from on high.”

In John’s Gospel, Jesus’ appearances after his resurrection and his gift of the Holy Spirit to his disciples happen all at once. We hear today how, on the very day Jesus rises from the dead, he stands among his disciples in a house where they had gathered, behind locked doors “for fear of the” Jewish leaders who had handed Jesus over to the Romans to die. Jesus appears in his disciples’ space, despite the locked doors, and greets them, “Peace be with you. As the Father has sent me, so I send you.” And Jesus sends his disciples, as John makes a point of saying, with the gift of the Holy Spirit that he had promised them during his ministry and at the Last Supper: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

So, which is it? Did Pentecost—Jesus’ sending of the Holy Spirit upon his disciples; the birth of the Church—happen after or before Jesus’ ascension? Or did Pentecost happen more than once?

The renowned Sulpician Bible scholar Fr. Raymond Brown caused no small controversy at the time when he wrote that Christians should consider that Pentecost has happened not only once; not twice, before and after Jesus’ ascension to heaven, but many times. And the Holy Spirit still descends upon and inspires our Church to action, to mission today. We have all experienced Pentecost-like moments, sisters and brothers, many times in our own lives. I am not only speaking of our celebration of Pentecost once a year, fifty days after Easter, but much more often than that. And, most of the time, we are not even aware when we are experiencing an encounter with the Holy Spirit; a Pentecost-like moment.

The first Pentecost-like moment in each of our lives as Christians is at baptism. Now, at baptism if, as most of us are, we have been baptized as infants, we will not have been aware that we have just encountered the Holy Spirit. But our parents and godparents will have been aware of this Pentecost-like moment. They will have spoken for us at our baptism, when they respond, “It is,” to the question of the priest or deacon just before the baptism: “Is it your will that [this child] should be baptized in the faith of the Church, which we have all professed with you”? At the anointing with chrism after baptism, the Rite of Baptism clearly speaks of the effects of this sacrament: “The God of power and Father of our Lord Jesus Christ has freed you from sin, given you a new birth by water and the Holy Spirit, and welcomed you into his holy people.” The moment of our baptism is our first encounter with the Holy Spirit as members of “God’s holy people,” the Church. It is our first Pentecost-like moment.

In baptism we (or our parents and godparents for us) make our first profession of faith, one St. Paul’s first letter to the Corinthians says today is only possible by the grace of the Holy Spirit: “No one can say, ‘Jesus is Lord’ except by the Holy Spirit.” And St. Paul connects the moment of our baptism back to those first Pentecost moments Jesus’ apostles experienced, in the locked room when Jesus breathed the Holy Spirit upon them; in Acts when tongues “as of fire” descended upon them. St. Paul says, “For in the one Spirit we were all baptized into one body… and we were all made to drink of one Spirit.”

In confirmation we are again anointed with the chrism oil we received at baptism: “Be sealed with the gift of the Holy Spirit.” If, for most of us, our parents and godparents witnessed for us and assented to the work of the Holy Spirit in us from the moment of our baptism, in confirmation we have the chance to assent; to agree to, witness and consciously receive the Holy Spirit for ourselves. For us, as St. Paul says in 1 Corinthians, the singular “gift of the Holy Spirit” becomes a remarkable diversity of gifts that spur us on to proclaim the Good News of Jesus Christ by all we say and do. In confirmation, this vast array of gifts of the Holy Spirit is summed up in a formula of seven: “The spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence… the spirit of wonder and awe in [God’s] presence.”

We may sum up the gifts of the Holy Spirit in this kind of list of seven but, as St. Paul knew and we know, the Holy Spirit’s gifts to us are unlimited by any of our human categories or language. Still, all these gifts of the Holy Spirit, without number, is meant to serve one purpose in us; in the Church. St. Paul says, “To each is given the manifestation of the Spirit for the common good.” And our ultimate good, sisters and brothers—the good God desires for all of us together—is eternal life.

Each of our Church’s sacramental rituals include a moment when we call upon the Holy Spirit and his gifts without number to direct us toward this “common good” and ultimately toward eternal life with God. I will not analyze each time in our sacramental rites when we call upon the Holy Spirit. This would take me far too much time, and I would be keeping us from (eventually) leaving here to proclaim the Gospel to the world with the gifts the Spirit has given us. And I do not wish to do this.

But I want to draw our attention simply to the Mass, since we are in the midst of it now. Most of us, if we are paying attention, know the first major moment at which we call upon the Holy Spirit during the Eucharistic Prayer at Mass: The priest extends his hands over the bread and wine and prays that the Holy Spirit transform this bread and wine into “the body and blood of our Lord Jesus Christ.” Yet I often wonder if even the most faithful, attentive Catholics at Mass realize that there is a second moment during the Eucharistic Prayer when we call upon the Holy Spirit. There is no change in the position of the priest’s hands, or much of anything, to indicate when this happens, except that the priest prays that the Holy Spirit might descend not upon the bread and wine a second time, but upon us. We pray that the Holy Spirit might transform us to “become one body, one spirit in Christ.”

“Just as the body is one and has many members,” St. Paul says, “all the members of the body, though many, are one body.” We pray, every time we celebrate our Eucharist, that the Holy Spirit might transform us to make this unity in multiplicity of gifts and members of the Church a reality.

I find it astounding, every time I hear our reading today from Acts, that “every nation under heaven,” people speaking and hearing the Gospel in their own languages, were “all drawn together in one place.” All witnessed together, in unity yet phenomenal diversity, that first Pentecost when the Holy Spirit descended like wind and in tongues of fire on Jesus’ first apostles.

They—Jesus’ first apostles; the vast multitude of people, each speaking and hearing the Gospel in their own language—are a lot like us: Gathered together in one place before God; gathered to receive gifts of the Holy Spirit without number but all oriented toward “the common good” and toward our eternal life with God. That, if anything, is amazing. Only the Holy Spirit of God can do this. Only the Holy Spirit can gather us together “in one place” to hear the Gospel; gather us together to be transformed, more and more, into “one body, one spirit in Christ”; gather us together where we may receive the strength and inspiration to proclaim the Good News and communicate the Spirit of God to our world.

This is our Pentecost: Not only a one or two-time communication of the Spirit to Jesus’ first apostles, but a Pentecost moment projected into our history and our memory as a people of God. We celebrate here and now an ongoing Pentecost; our encounter now and forever with the Holy Spirit that draws us all “together in one place”; that orients us toward the common good and that will bring us to eternal life.

Homily for Tuesday, 30 June 2015‒ Mass of the Holy Spirit

Tuesday of the 13th Week in Ordinary Time

This homily was given during a votive Mass of the Holy Spirit celebrated with faith formation and youth ministry leaders of the Diocese of Rochester at St. Bernard's School of Theology and Ministry, Rochester, NY.

Readings of the day: Isaiah 11:1-3a; Psalm 104:1, 24, 29-30, 31, 34; 1 Corinthians 12:3b-7, 12-13; Luke 4:16-21

My sisters and brothers, I feel humbled to celebrate with you, faith formation and youth ministry leaders of this Diocese of Rochester, this Mass of the Holy Spirit. Have any of us ever experienced how the Holy Spirit is beyond our words; concepts; images? We are in danger of limiting the Holy Spirit; limiting God if we try to describe the Holy Spirit by our words, concepts, and images.

And yet we are teachers; we are engaged in faith formation of our young people; sacramental preparation for confirmation. We work and live in a world of words; concepts; images. And so where do we begin in understanding something of the Holy Spirit? Or is not the Holy Spirit somebody, not something, not primarily to be understood but first a personal relationship with God that we experience?

How, then, do we experience the Holy Spirit? How are the youth we form in our parishes; the youth we form for the sacrament of confirmation experience the Holy Spirit? During my years in seminary in Toronto I ministered in children’s sacramental preparation. One of my favorite activities, when speaking of our experience of God, Father, Son, and Holy Spirit, was to give the children three blank sheets of paper. On one sheet, I would ask them to write or draw the first word or image in their minds when they thought of God the Father, then the same for the Son, and then the same for the Holy Spirit. Each year I received many drawings of an old, wise, and kind-looking man in the clouds to represent God the Father; a young, handsome, bearded man on land to represent the Son (the hippie Jesus?); and doves, wind lines, or occasionally fire to represent the Spirit. One year, when we were discussing our images of the Holy Spirit, one child handed me his still-blank page. “I don’t get it,” the child sighed, frustrated. To this day this child’s blank page is the best response to this activity I have ever seen!

Where do we begin with the Holy Spirit? Our readings today do not help us much. Isaiah speaks of “the Spirit of the LORD” as a series of gifts received by the prophet: Gifts “of wisdom and of understanding… of counsel and of strength… of knowledge and fear of the LORD.” These are the seven spiritual gifts listed in the Rite of Confirmation; the seven gifts of the Holy Spirit received or, perhaps better yet, intensified in us when we receive the sacrament of confirmation.

Like Isaiah, St. Paul understands the Holy Spirit as many “spiritual gifts but the same Spirit.” This is analogous to Paul’s description of our Church, Christ’s Body, as one body “though it has many parts,” or his emphasis on God as one yet inspiring in us “different forms of service”; “different workings,” all given to us “for some benefit”; for our unity as a community of faith. Unlike Isaiah, St. Paul does not even presume to list off individual gifts of God’s Spirit. Again, Paul’s emphasis is on the unity among us wrought by the Holy Spirit: “We were all baptized into one body… and we were all given to drink of one Spirit.”

The Psalmist conceives of God’s Spirit as a force for our renewal. We pray, “Lord, send out your Spirit, and renew the face of the earth.” And the high point of God’s renewal of “the face of the earth” is reached in God’s Son, Jesus Christ. In Luke’s Gospel we hear Jesus, standing before the synagogue crowd in his hometown of Nazareth, and proclaiming anew the words of Isaiah: “The Spirit of the LORD is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to bring glad tidings to the blind, to let the oppressed go free, and to proclaim a year acceptable to the LORD.”

Who is in need of the Spirit’s renewal today? Of course all of us are. But who are those especially in need of God’s Spirit: “The poor… the blind… the oppressed” among us today? It is no secret that our city; our diocese includes some of the poorest people in our nation. Even in the richest parishes, do we not encounter the materially poor; the unemployed and underemployed; the migrant; the refugee child and family? Have we not already encountered those “oppressed” by the breakdown of marriages and families; children who can become “blind” to God’s love for them by suffering; by experiences we would wish on no child; no person?

These are the people to whom the Lord sends us especially “to proclaim the Good News”: “Today the Scripture is fulfilled in your hearing.” Today God’s Holy Spirit is present among us. Today God’s Holy Spirit calls us to unity in Christ: “Many spiritual gifts” but “one body, one spirit in Christ.”

How do we proclaim this message today to those who are well-off; to those who are in stable households; to those who already have a strong faith; a strong relationship with God, and to those who do not; who are among “the poor,” the “oppressed,” and the “blind”? Today we are this living message. Today we are “the Scripture… fulfilled” in one another’s hearing; one another’s experience. Today we are sent to bear the Holy Spirit to all we meet; all we teach; all whom we form in our faith.

We may from time to time be like the child with a blank sheet of paper: “I don’t get it”! But is the Holy Spirit not less about “getting it” than living it? “The Holy Spirit is upon me.” How deeply do we believe and act by these words of Isaiah; words echoed by our Lord Jesus? If we live by kindness toward those we serve, even in the smallest ways; if we live in a way that seeks out those in special need and seeks to satisfy those needs as we are able; if we are humble enough to learn from those we teach; catechize; form; to place ourselves where they are in their experience of our faith, then we will know the Spirit more deeply than we could ever express in words or images.

We will then be able to say after our Lord: “The Spirit of the LORD” is upon me… Today this Scripture… is fulfilled in [our] hearing.” Today we are in relationship with our God of loving service as faith formators. Today God’s Holy Spirit dwells among us and is at work through us in the renewal of “the face of the earth.”

Homily for Monday, 22 December 2014– Ferial

Monday of the 4th Week in Advent

Readings of the day: 1 Samuel 1:24-28; Responsorial Canticle: 1 Samuel 2:1, 4-5, 6-7, 8abcd; Luke 1:46-56

What does it mean to be “dedicated to the LORD”? Today we hear in our readings of two people, Samuel the son of Hannah and then the Blessed Virgin Mary in Luke’s Gospel, who are “dedicated to the LORD.”

Hannah leaves her son Samuel in the care of Eli. Samuel is now at Eli’s service, but more importantly, is at God’s service. Unlike Samuel who is “dedicated to” God by another person, Hannah, in our Gospel reading Mary once again dedicates herself to God. This time, Mary dedicates herself to God by a beautiful hymn, the Magnificat, which we members of religious orders, priests, and many laypeople recite every day at Evening Prayer: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior…”

We, too, are dedicated to God. Through our baptism, most of us were dedicated to God’s service by our parents and godparents, unless we were baptized as older children or adults, in which case we professed our faith for ourselves. At our confirmation, we dedicated ourselves; chose to commit ourselves to God’s service as Christian disciples.

Have we ever, then, thought to make Hannah’s prayer in dedicating Samuel to God, or Mary’s prayer of dedication of herself to God our own prayer? Hannah says, as she leaves Samuel with Eli: “I am the woman who stood near you here, praying to the LORD… Now I, in turn, give him to the LORD.” And Mary prays, “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.”

These are prayers of dedication to God, but also prayers of gratitude. How often do we pray in joyful gratitude for our having been placed at God’s service in whatever way; by whatever vocation we are called to serve God: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior”?

How often do we pray in gratitude especially for God’s mercy in our lives, which is also an invitation to be merciful ourselves: God “has mercy on those who fear him in every generation… For he remembered his promise of mercy, the promise he made to our fathers, to Abraham and his children forever.” This may be a good prayer to pray when we make our examination of conscience (for many of us, this is daily), or when we have been absolved of sin through the sacrament of reconciliation.

Our Advent is a time of anticipation of Christ’s return in glory; a time of joy in these last few days before our Christmas celebration. May it also be a time of gratitude; of renewing our commitment to God’s service in whatever vocation to which we are called. May we offer the prayer of dedication that Hannah once did, standing in this house of God, “praying to the LORD.” This day and every day, may we offer Mary’s prayer of gratitude; make her prayer of dedication our own Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.”

Homily for Friday, 15 August 2014‒ Solemnity of the Assumption of the Blessed Virgin Mary

Mass during the Day

Readings of the day: Revelation 11:19a, 12:1-6a, 10ab; Psalm 45:10, 11, 12, 16; 1 Corinthians 15:20-27; Luke 1:39-56

“My soul proclaims the greatness of the Lord; my spirit rejoices in God my Savior for he has looked with favor on his lowly servant…” Priests, women and men in religious orders, and many laypeople pray Mary’s beautiful song we hear from the Gospel of Luke every day at Evening Prayer. How are we invited to make Mary’s prayer our own prayer of praise to God?

The Assumption of the Blessed Virgin Mary, our mother and the Mother of God, body and soul into heaven, which we celebrate today, is not primarily about Mary. The Assumption, first and foremost, points us to truths about who God is and who we are.

God has given us his only Son, Jesus Christ, who has redeemed us from sin and death by his death and resurrection. Indeed, Mary was chosen by God to be the perfect means of bringing the Son of God into the world as a human being. Mary did not remain without sin from Conception to Assumption into heaven under her own strength. No, God made this possible for her. God “looked with favor” on Mary, who responded with her “yes” to God’s plan of salvation for us to make it all possible.

We might ask then: How can we echo Mary’s “yes” to God that brought our Savior into the world? Some ways in which we echo Mary’s “yes” are significant. We echoed Mary’s “yes” when we were baptized and confirmed: Yes, I place Jesus Christ at the center of my life. Yes, Jesus takes first place, before material possessions; our careers; our leisure time, as good as these can be.

Placing Jesus first in our lives leads us (and has led us already) to echo Mary’s “yes” to God in many smaller ways: Yes to service toward others; yes to helping those in need in our communities and in our parish community; yes to holding my tongue and resisting temptation to gossip; yes to repentance; to turning to God and to one another for forgiveness when we fail; when we sin. God will pardon us when we need it. God will make our hearts once again as immaculate as the heart of Mary, and our prayer will be that of Mary: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my Savior…”

The promise that God shows through Mary’s Assumption into heaven is not just a promise to Mary; it is a promise to us; to “all generations… to Abraham and his children forever.” We, too, are promised heaven, not just our souls, but body and soul. The Assumption of the Blessed Virgin Mary is the foretaste of what will be for all of us.

Mary’s Assumption, body and soul, into heaven is about God looking “with favor” on all who are faithful to God, beginning with Mary, our model of faithfulness; model of the Church. God makes the Assumption possible, not only for Mary, but for each and every one of us. And so, by word and the active witness of our faith; our “yeses” to God big and small, we can give thanks to God in the words of our mother Mary; Our Lady of the Assumption: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my Savior for he has looked with favor on his lowly servant… he has remembered his promise of mercy; the promise he made to our fathers, to Abraham and his children forever.”

Homily for Thursday, 19 June 2014– Ferial

Thursday of the 11th week in Ordinary Time 

Readings of the day: Sirach 48:1-14; Psalm 97:1-2, 3-4, 5-6, 7; Matthew 6:7-15

Do any of us have a loved one, a relative, a colleague, or friend of whose accomplishments we are very proud?

Before I became a Basilian, I was a microbiology lab technician for three and a half years after graduating from college. One significant job I had in the lab was to teach co-op students who came to our lab from various universities in Western Canada basic lab techniques of industrial and environmental microbiology. I would also help to guide these students’ co-op term projects in the lab, proofread their co-op project reports, and critique their final oral presentations. Several students who worked in our lab could essentially work independently of me and the other technicians; their laboratory skills were often remarkable, and they would sometimes teach me as much as or more than I taught them.

Now, as a Basilian, I can say the same of our men in formation for religious life and priesthood; people with deep faith and spirituality who inspire me and teach me as much as or more than I teach or inspire them. These are people who have made me very proud; very grateful for the gifts of God being fostered through family members; friends; colleagues; people of St. Kateri Parish; my Basilian confrères.

The Book of Sirach, from which we hear today in our first reading, speaks of Elijah and of his successor prophet, Elisha. Sirach lists the impressive array of accomplishments of Elijah in great detail. Then, more briefly but just as strongly, Sirach emphasizes that Elisha was everything Elijah was and more: “Then Elisha, filled with the twofold portion of [Elijah’s] spirit, wrought many marvels by his mere word.”

Elijah was so great a prophet and so righteous that our Scriptures say that he was “enveloped in [a] whirlwind”; brought to heaven perhaps without having died, on a chariot of fire, in an impressive display of God’s power! And then Elisha received “a twofold portion” of the spirit of Elijah. Imagine a prophet twice as powerful as the amazing Elijah!

I imagine that, if Elijah were teaching Elisha the basics of prophecy; preparing his hand-picked and anointed successor to be able to prophesy on his own; proofreading and critiquing his end-of-term report, Elijah would have been extremely proud of Elisha.

And so we remember the people we have encountered of whom we have been very proud. We remember the people who, it would seem, have received a “twofold portion” of our spirit; who have received ultimately the Holy Spirit of God himself, the same Holy Spirit we have all received in baptism and confirmation, who through us works marvels beyond our imagination. And we are invited to pray in gratitude for God’s gifts in those people who make us very proud of what they have accomplished.