Homiletic Directory - Franciscan Media Christmas Time, and Ordinary Time, and also Masses for...

The Congregation for Divine Worship and the Dis-cipline of the Sacraments has released a Homiletic Dir-ectory. America magazine has given us permission toreprint its column “How Not to Preach.”

Homiletic Directory (Published on February 10, 2015 but signed by its

former prefect, Cardinal Antonio Canizares Llovera.)The Directory’s first part (The homily and its liturgicalsetting) describes the nature, function, and specificcontext of the homily—plus who delivers it, its refer-ence to the Word of God, the proximate and remotepreparation for its composition, and its recipients.

The second part (Ars praedicandi) identifies key ques-tions of method and content needed to prepare anddeliver effective homilies. Interpretive keys are pro-posed for the cycle of Sundays and feasts, beginningwith the Sacred Triduum and Easter Time, Lent,Advent, Christmas Time, and Ordinary Time, and alsoMasses for weekdays, weddings, and funerals. Thefirst Appendix gives references to the Catechism, indi-cating doctrinal themes in the three-year cycle. The sec-ond Appendix provides references to various magiste-rial teachings on the homily.

Pope Francis authorized the Directory’s publication.CDW will provide translations into other languages.

Presentation of Homiletic DirectoryAt a press conference, Cardinal Robert Sarah, prefect

of the Congregation for Divine Worship and the Dis-cipline of the Sacraments, said: “Often, for many faith-ful, it is precisely the homily, considered as good orbad, interesting or boring, that is the yardstick bywhich the entire celebration is judged. Certainly, theMass is not the homily, but it represents a moment rel-evant for the purpose of participation in the holy mys-teries, that is, listening to the Word of God and thecommunion of the Body and Blood of the Lord.”

The Directory seeks “to respond to the need toimprove the service of ordained ministers in liturgicalpreaching,” he continued, noting that the 2005 Synodof Bishops called for this. “This is the first fact to bearin mind: that the homily is directly linked to the SacredScriptures, especially the Gospel, and is enlightened bythem. [That same Synod requested that the homily pre-sent] “the great themes of the faith and the life of the

Church,” in order to “help demonstrate the nexus con-necting the message of the biblical readings with thedoctrine of the faith as expressed in the Catechism of theCatholic Church.”

The bishops returned to this issue in the Synod onthe Word of God, and Benedict XVI in the exhortationVerbum Domini, while reiterating that preaching appro-priately with reference to the Lectionary was “truly anart that must be cultivated,” also indicated that itwould be opportune to compile a directory on thehomily, so that preachers might find help in preparingfor the exercise of their ministry.”

“The way was thus prepared and the Congregationinitiated the project. A further impetus to bring it to aconclusion was provided by the emphasis placed onthe homily by Pope Francis, who reserves 25 points tothis theme in his apostolic exhortation Evangelii Gau-dium: 10 to the homily and 15 to its preparation.”

“The homily is a liturgical service reserved to theordained minister, who is called upon by vocation toserve the Word of God according to the faith of theChurch and not in a personalized fashion. It is not amere discourse like any other, but rather a speechinspired by the Word of God that resounds in anassembly of believers, in the context of liturgical action,with a view to learning to put into practice the Gospelof Jesus Christ.”

Among the criteria mentioned in the Directory, thecardinal mentioned, “first, the homily is inspired bythe Scriptures . . . second, the homily is inspired by . . .the prayers and the rites that constitute this liturgy,whose main protagonist is God, for Christ His Son, inthe power of the Holy Spirit.”

“Obviously,” he concluded, “the homily makes de-mands of [the one] who pronounces it. Therefore, theprep-aration of the homilist is of the first importance:This requires study and prayer, experience of God andknowledge of the community he addresses, love forthe holy mysteries and love for the living Body ofChrist that is the Church.”

(Condensed from the Vatican Information Servicebulletin for Feb. 10, 2015.) See other side for Americareprint from 2/2/15 with permission of America Press,Inc., (copyright 2015). All rights reserved. For sub-scription information, call 1-800-627-9533 or visitwww.americamagazine.org.

May 2015

Two resources on preaching

Published by ST. ANTHONY MESSENGER PRESS, 28 W. Liberty Street, Cincinnati, OH 45202 800-488-0488 • www.FranciscanMedia.orgEditor and 2nd reading: Rev. Hilarion Kistner, OFM, STD, SSL; Exegesis: G: Fr. Eugene Hensell, OSB, PhD; 1: Fr. Timothy Schehr, PhD, SSLSunday Homily Helps - $35.00 per year ($43.00 for Canada). Also available: Weekday Homily Helps - $60.00 per year ($72.00 for Canada).

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May 3, 2015 — 5th Sunday of Easter

INTRODUCTION TO PENITENTIAL RITE: In our Eucharisttoday, we pray for forgiveness for the many times wehave died on the vine and failed to bear fruit.

• INTRODUCTION: In the first reading, Paul arrives inJerusalem. He boldly proclaims the gospel to all whowill listen.

• INTRODUCTION: In the second reading, John urges us tolove one another and believe in Jesus as Son of God inthe flesh. When we do so, we remain in God and God inus..

• INTRODUCTION: In the Gospel, Jesus describes the inti-mate mutual relationship between God, Jesus, and thecommunity in terms of a vine grower, the vine, and thebranches.

GENERAL INTERCESSIONS

1) That all members of the Church bear fruit,2) That leaders of countries work for the common

good,3) That families live in peace and help the Church to

grow in faith, hope, and love,4) For the sick and suffering, the poor and needy, and

those who care for them,


INTRODUCTION TO PENITENTIAL RITE: As we continuethis sacred season of Easter, let us call to mind our sinsand ask our loving God to forgive our sins.

• INTRODUCTION: : In the first reading, Peter preaches forthe first time to a gentile household. Those who listenreceive the gift of the Holy Spirit.

• INTRODUCTION: In the second reading, John tells usthat God is love. Jesus is the embodiment of his Father’slove.

• INTRODUCTION: In the Gospel, Jesus explains his newcommandment that the disciples are to love one anoth-er just as Jesus has loved them.


1) For our Holy Father Pope Francis, may he continueto lead us by example in living the gospel life,

2) For our political leaders on global and local levels,that they continue to work for the common goodand not for personal gain,

c) For our mothers both living and deceased, that theirlove for us inspire our lives and our families,

4) For those who have passed into eternal life thisweek, and especially for those who have diedalone,

May 14, 2015 — Ascension of the Lord

INTRODUCTION TO PENITENTIAL RITE: Father, we some-times think of your kingdom as out there, far away, orsomething only experts understand, instead of aroundus and within us; and for this we ask forgiveness.

• INTRODUCTION: In the first reading, Jesus prepares theapostles to preach the gospel. They will be serving aheavenly kingdom.

• INTRODUCTION: In the second reading, Paul reminds usthat we are the body of Christ. The glorified Christ givesgifts to certain members so they can lead others inChristian ministry.

• INTRODUCTION: In the Gospel, Jesus gives his disciples afinal universal commission and then is taken up intoheaven where he is seated at the right hand of God.


1) For openness to the movements of grace within us,2) For the grace to offer the good we do toward build-

ing the kingdom of God,3) For the grace to accept things we don’t like and use

them as building blocks for the kingdom,4) For grace to realize that people who irritate us by

not acting according to our plan are also part of thekingdom in God’s plan,

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 800-488-0488 • www.FranciscanMedia.orgEditor and 2nd reading: Rev. Hilarion Kistner, OFM, STD, SSL; Exegesis: G: Fr. Eugene Hensell, OSB, PhD; 1: Fr. Timothy Schehr, PhD, SSLSunday Homily Helps - $35.00 per year ($43.00 for Canada). Also available: Weekday Homily Helps - $60.00 per year ($72.00 for Canada).


Lectern GuideINTRODUCTIONS TO PENITENTIAL RITE AND READINGS, MODELS FOR GENERAL INTERCESSIONS

The INTRODUCTION TO PENITENTIAL RITE is a model which can also be adapted for use as an introduction to the liturgy itself. The INTRODUCTIONS TO THE READINGS, if read by priest or lector before the respective read-ings, are intended to focus the attention of the listeners. The MODELS FOR GENERAL INTERCESSIONS relate to

the theme of the homily outline and may be used to supplement the usual petitions.

5) That the faithful departed know the peace and joyof God’s kingdom fulfilled,

May 31, 2015 — Trinity Sunday

INTRODUCTION TO PENITENTIAL RITE: Today, as we cele-brate the Feast of the Blessed Trinity, let us ask forgive-ness for the times we’ve forgotten that we are created inthe image of God, and that since our Baptism, we sharein the love and life that is at the heart of the Trinity.

• INTRODUCTION: In the first reading, Moses reminds thepeople of their special bond with God. They have everyreason to be faithful to the covenant.

• INTRODUCTION: In the second reading, Paul describesour relationship with each person of the Trinity.Because of our union with God, we enjoy true freedom.

• INTRODUCTION: In the Gospel, Jesus commissions thedisciples to go to all nations, baptizing all people in thename of the Father, and of the Son, and of the HolySpirit.


1) That Church and civic authorities lead with thepower of love and concern for community,

2) That we live Christ’s servant mentality in all that wedo,

3) For all who are victims of violence, abuse, andinjustice,

4) For all who have died while serving our country, 5) For the safety of all those traveling this Memorial

Day weekend,


INTRODUCTION TO PENITENTIAL RITE: Jesus prays intoday’s Gospel that his Father protect those he leavesbehind and those who follow (us). Yet often we worryand fret, unaware that God is with us, fulfilling theprayer of Jesus.

• INTRODUCTION: In the first reading, Peter leads thecommunity of believers. An apostle is chosen to replacethe one who betrayed the Lord.

• INTRODUCTION: In the second reading, John tells usthat God is love and has proven that love by sending hisSon to save us. We are to help others to experience thatlove.

• INTRODUCTION: In the Gospel, Jesus prays for his disci-ples, asking God to protect them as they take over thework that Jesus had done while on earth.


1) For those born this day and those who die this day,2) For an increase in faith that Jesus has interceded for

us,3) For the health and protection of our Holy Father

Pope Francis,4) For those who travel during the summer, that they

be safe,

May 24, 2015 — Pentecost Sunday

INTRODUCTION TO PENITENTIAL RITE: The Holy Spiritfilled the early Church with gifts of love and peace.Those same gifts are ours for the taking. For the timesour selfishness and sin have precluded those gifts, weask forgiveness.

• INTRODUCTION: In the first reading, the Holy Spiritempowers the apostles to preach the gospel. Its mes-sage is for people of every nation.

• INTRODUCTION: In the second reading, Paul urges us tolive by the Spirit. The Spirit will help us avoid evil andpractice virtue.

• INTRODUCTION: In the Gospel, Jesus gives his disciplesthe gift of peace as he commissions them for ministryand empowers them by breathing on them the gift ofthe Holy Spirit.

GENERAL INTERCESSIONS 1) That the Church throughout the world will depend

on the Holy Spirit to effect the kingdom of Jesus,2) That we cooperate with Jesus and his Spirit in pro-

claiming the kingdom,3) For Pope Francis and his ministry to the universal

Church,4) For the grace of conversion for those bent on vio-

lence and hatred,

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 800-488-0488 • www.franciscanmedia.orgEditor: Rev. Hilarion Kistner, O.F.M., S.T.D., S.S.L. Exegesis: G: Fr. Eugene Hensell, OSB, 2: Fr. Hilarion Kistner, OFM, 1: Fr. Timothy Schehr, S.S.L.

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Exegesis of the 1st reading, Acts 9:26–31

The power of the Holy Spirit is clearly evident inthis chapter of Acts. As the reading begins, Paul isworking against the Church; at its end, Paul is speak-ing boldly in the name of the Lord. The account ofPaul’s conversion occupies the central verses of thechapter. Just before this reading, faithful disciples havehelped Paul escape from Damascus, where his life wasin danger. Now he has arrived in Jerusalem.

1) Barnabas. Understandably, Paul meets with lessthan enthusiasm when he arrives in the city where hehad once so vigorously oppressed the Church. Thefaithful in Jerusalem cannot bring themselves to acceptthat Paul is now one of them. Then Barnabas steps for-ward to sponsor him. This is the same Barnabas whodistinguished himself as a disciple of the Lord throughhis generosity (Acts 4:36). Now he distinguishes him-self again for his generosity of spirit. It will be thebeginning of a long association with Paul.

2) Paul. Once accepted by the community, Paul cir-culates with the faithful there and speaks boldly aboutthe Lord, as he had done in Damascus. Once again, hisefforts meet with great resistance. Finally, his brothersin the Lord lead him out of harm’s way. From the portof Caesarea, he boards a ship to his home city of Tarsus.The reading ends with Luke reporting on the vitality ofthe Church throughout the areas where Jesus hadtaught. The Holy Spirit keeps the Church at peace,even when surrounded by adversity.

Exegesis of the 2nd reading, 1 Jn 3:18–24

1) God’s commandment is actually twofold: Believe in(surrender to) Jesus as Son of God in the flesh and loveone another.

2) Keeping the commandments is God’s gift. It results inGod’s remaining in us and we in God.

Exegesis of the Gospel, Jn 15:1–8

This passage contains the final “I am” saying in theGospel of Jn. It comes within the context of a metaphordescribing the relationship between the vine and thebranches. God the Father is the vine grower or the gar-

dener and Jesus is the true vine. The branches are thecommunity of Jesus’ followers. The background forthis vine imagery can be found in the OT (see Sir 24:16–17 and Is 5:1–7).

1) Redefining vine imagery. In the OT the vine imageryrefers to Israel. In Jn, the vine imagery has been rede-fined by its Christological content. Now it reveals theintimate interrelationship between God, Jesus, and thecommunity. All three of these are essential. Jesus is thetrue vine because he comes from the Father. The role ofthe Father (gardener) is to prune the branches and getrid of those that do not bear fruit. Bearing fruit refers toworks of love required of those who follow Jesus.Being pruned or cleansed comes about through abid-ing or remaining with Jesus and his word. This interre-lationship is essential for the life of the branches. Thosebranches that do not remain intimately connected tothe vine will be cut off, thrown out, and burned.

2) Divine mutuality. This whole passage highlightsthe Johannine understanding of divine mutuality.Gardener, vine, and branches are used metaphoricallyto explain the mutual interrelationship that existsbetween God, Jesus the Son of God, and the communi-ty of Jesus’ followers. In the Johannine community,divisions had already taken place and branches hadbroken off from the vine. Jesus is central to all thisdivine mutuality. He is the true vine who mediates thelife of God to the community of followers, the branch-es. Those members who have broken away areexplained as branches that have borne no fruit. Theyhave been cut away. The reason for bearing no fruit istheir failure to stay intimately connected (remain,abide) to the true vine.

Bearing fruit or doing the works of love required ofall Jesus’ faithful followers is described as glorifyingthe Father. Because of this special relationship of divinemutuality, the followers of Jesus are assured that what-ever they ask for will be granted them. They will be therecipients of such grace because Jesus is the true vineand his Father is the vine grower.

5th Sunday of Easter

May 3, 2015

Series B readings

Lectionary #53





PURPOSE: To describe success and failure in theChristian life in organic terms.

SUMMARY: Jesus says that our relationship to him issimilar to a vine and its branches. The branch cannotbe separated from the parent vine and continue to live.It is not enough to be a branch on a vine. It must pro-duce.

A) ATTENTION-GETTER The metaphor John uses indescribing the relationship between the vine and thebranches recalls the movie A Walk in the Clouds inwhich love becomes complicated when a World War IIvet falls in love with a pregnant, Hispanic woman. Sheconvinces this young man to pose as her husband at aNapa Valley vineyard owned by her despotic father.The imagery John uses reveals the relationshipbetween God, Jesus, and the community. All three areessential. The same holds true in the movie, where therelationship between these three main characters isessential in showing that love and goodness win outeven with the dominant and controlling patriarch.

B) APPLICATION The image of Jesus as the vine andourselves as branches reminds us that salvation andwholeness—and indeed all good things that we expe-rience and produce—come not because of what we do,but because of what we are and where we are. Thereis so much grace in these words for people who aretired out from all their work or discouraged by the factthat they do not feel they are good enough for God orthat they have not done enough for him. Perhaps thereis no better image of the Christian life than this.

1) Fruit is the excess, the overflow of life, that a planthas taken into itself. The more life that a plant takesinto itself, the more life it produces. The plant andits branches don’t have to force themselves to grow.They simply need to be in the right place, the placethat the gardener has prepared for it.a) For us, the right place to be is in the vine that has

been planted by God and which is tended byGod—the vine which we call Christ.

b) We are able to produce tremendous quantities offruit; conditions are perfect for our growth be-cause God himself tends us and ensures thatthose conditions are perfect.

c) All we need to do to be fruitful is remain on thevine.

2) We need to be exposed to the word of God and thedaily contact with the light it sheds. We need tohold the teachings of Jesus in our minds and in ourhearts so that we might draw from them energy andstrength.a) If we do this, we cling to God’s word and absorb

his words as a plant absorbs sunlight. God’s wordgives us part of what we need for life and the pro-duction of life.

b) The branch is connected to the stem or trunk,receiving from it the nutrients and moisture thatit needs.

c) The branch is in communion with the vine, andthrough that communion, it is able to producefruit.

d) The same is true for us. All the light in the world,all the reading of God’s word, and meditationupon the Gospel of Jesus will not avail us muchunless we are connected to him.

3) Being connected to the vine involves the heart andthe will: the heart that trusts God and the will thatleads us to act, knowing that we can count on everyone of God’s promises.a) When we have the heart and the will (which

themselves are God’s gifts), God does the restthrough us.

b) We remain a part of the vine and produce fruit bycelebrating the sacraments and praying to himand listening for his answers.

c) Communion with God and God’s Church is theconnection to the vine which feeds us.

C) TRANSITION TO LITURGY OF THE EUCHARISTGod is an expert vinegrower. What he plants and tendsis tremendously fertile, extraordinarily productive.God has planted the vine called Christ in our midst,and by his grace, he grafts us into that vine and pro-vides all things needful for growth. In the Eucharist, hestrengthens our union with Jesus and the flow ofdivine grace. As a result, we can live in gospel joy andtransmit gospel joy to others.

(Brian P. Maloney, OFM)

5th Sunday of Easter May 3, 2015

Exegesis of the 1st reading, Acts 10:25–26, 34–35, 44–48

On Easter Sunday, verses from this same scene wereread. The focus then was on Peter’s proclamationabout the risen Lord. This time the focus is on God’soffering the gift of salvation to people from everynation.

1) Invitation. Cornelius, an officer in the Romanarmy, was at prayer when a messenger from Godappeared to him, directing him to invite Simon Peterinto his home (Acts 10:1–8). Peter likewise received avision, preparing him for the invitation he wouldreceive from Cornelius (Acts 10:9–23). As soon as Peterenters the house, Cornelius honors him with a pro-found gesture of respect. Peter’s response to Corneliustestifies to the profound change in him. Once hesitantto speak to gentiles, the apostle now understands thereare no boundaries to God’s grace. He regards Cor-nelius as a man just like himself, in need of God’s sav-ing grace. Peter explains that he now knows anyone onearth is acceptable to God if that person “fears [God]and acts uprightly.”

2) Gift. Peter’s words are confirmed even as he isspeaking. The Holy Spirit comes down on all those inthe household of Cornelius as they listen to the apostle.Jewish Christians in Peter’s company are stunned atthis. It seems they were still struggling to move beyondthe boundary they assumed stood between them andgentiles. But now they hear this gentile householdspeaking in tongues and giving glory to God. Peterhelps his companions progress in their thinking. Heproposes that Cornelius and his household receive thewaters of Baptism since God has already gifted themwith the Holy Spirit.

Exegesis of the 2nd reading, 1 Jn 4:7–101) Love. Perhaps the most famous and powerful

statement in the Bible is “God is love.” Those wordscould be the heading for every page of the Bible.

2) God’s Son. The most startling sign of God’s love ishis Son-in-the-flesh: his conception, birth, life, passion,death, and glorification. That is the love that enablesus to love.


This passage begins with a reaffirmation of themutual love shared between the Father and the Son.The community shares and abides in this love throughits relationship with Jesus. This relationship is demon-strated by the community keeping the Father’s com-mandments. Now Jesus specifies a precise command-ment. In Jn 13:34, this commandment is designated as“new.” It is also intimately connected with the act offoot washing that Jesus does for his disciples.

1) Symbol of love. This commandment mandates thatthe followers of Jesus must love one another as Jesushas loved them. Just how he has loved them wasdemonstrated symbolically in the washing of the feet.There he became an equal to his disciples, servingthem by washing their feet. His ultimate loving servicewill occur when he dies for them and all on the cross.Thus, the followers of Jesus are to love one another asloving friends, willing to serve one another with theirlives. This mutual love will keep alive in the communi-ty the love Jesus has for his followers after his death.

J2) The new commandment. Jesus further explains thelove involved in laying down one’s life for a friend.This new relationship with Jesus (friends) is a directresult of their mutual love imitating the love sharedbetween the Father and the Son. This new relationshipwith Jesus also means that his followers know whatJesus knows about the Father. This is what it means toshare friendship with Jesus. At this point, Jesusreminds his followers that all this has happenedbecause of his own initiative. This is not somethingthat the disciples merited on their own.

This special relationship with Jesus is ultimately aresult of God’s grace. The disciples’ commission is togo and bear fruit that will remain. Bearing fruit impliesdoing acts of love as Jesus himself did while on earth.It means revealing God’s love through word and deed.This is the kind of fruit that will remain. It indicates thekind of love that must be at the heart of the Church asit carries out Jesus’ commandment. The passage endsfittingly with a repetition of the new commandmentJesus gives his followers: “This I command you: loveone another.”


May 10, 2015

Series B readings

Lectionary #56





PURPOSE: To continue to celebrate the resurrectionevent of Jesus, not reserved solely to Easter Sunday butcelebrated each Sunday of the year.

SUMMARY: All of the readings this weekend resoundwith the word of love. The love and grace of God havegreat impact on our lives and how we live it out everyday. One of the most difficult commands of Jesus i,:“Love one another as I love you.”

A) ATTENTION-GETTER We are still in the Easter sea-son. Some people have a tough time grasping the con-cept of liturgical seasons. We are more apt to celebratethe single day rather than a weeks-long season. Forexample: Advent is almost four weeks long, Christmasalmost three, Lent about six and the Easter season isseven weeks long. The longest season, Ordinary Time,is roughly 34 weeks long. All of these are seasons oflove, compassion, and forgiveness; they all look atGod’s love and grace through differing prisms.

B) APPLICATION

1) It takes no effort to stray from the love commandsof Jesus. a) Gossiping and slanderous talk are a good exam-

ple. Such talk damages a person. The evil onewould say: “Go ahead! Everyone does it; it’s nobig deal.” Well, that is the Father of Lies speaking.

b) The favorite place for sin to hide is in normalcy.Jesus teaches that those kinds of actions arewrong. “Why would you treat another child ofthe light with such disrespect? Love one anotheras I have loved you.”

c) If you have ever been on the receiving end of gos-sip or slander, you know how painful it can be.You feel helpless and betrayed.

d) Pray to the Holy Spirit. Don’t give the hurt anyenergy or air. Allow it to suffocate.

e) Our gospel response is to return such ills withlove and forgiveness. It is the only response. Mostother options lead to more suffering.

2) The love commandment of Jesus mandates that wehis followers must love one another as he loves us.a) The Easter season stories we hear are full of won-

der and uncertainties on the part of the disciplesand followers of Jesus. Eventually, they come toan understanding and a deeper faith. Their com-mission was to go and bear fruit that keeps on

giving. Acts of love, compassion, and forgivenessare the milk of human and divine kindness.

b) During this Easter season, is there a person youneed to be reconciled with? A wrong that needs tobe righted? An estranged relative or friend whoneeds to be welcomed back? A child who needsquality time and a listening ear? These can be dif-ficult fruits to harvest, but they are fruits thatkeep on giving.

3) This Sixth Sunday of Easter is also Mother’s Day.a) This holiday within the Easter Season makes it

a little easier to follow the love commands ofJesus.

b) Perhaps a prayer to the virgin mother of Jesuswould ease a difficult encounter.

c) If Mom is still with you, give her a hug and akiss. Tell her how much she means to your life.

d) If Mom is in heaven, make a visit to the ceme-tery with a flower.

e) Keep on celebrating this beautiful season ofEaster by living out the love commands ofJesus.

4) We continue to use the Rite of Sprinkling at thebeginning of each Mass this Easter Season.a) God’s love and grace pour down upon everyone.

Let the holy water with which you bless yourselfbefore today’s liturgy remind you of God’s lovefor you, filling your life with peace, love, andhealing. Be aware also that God’s grace affectseveryone, not only a select few.

b) We gather as a community, and as a sacredassembly, the real presence of Jesus is with us,and he remains in us.

c) No matter your situation in life, God bends low toenfold you in grace; be thankful!

C) TRANSITION TO LITURGY OF THE EUCHARISTThe brilliant light of Jesus’ resurrection and of theentire Easter season is a beacon helping us to steer ourway through the church year. Allow Jesus, who comesto you in Communion, to guide your feet in the way ofpeace and all that is good.

(David Kobak, OFM)



As he begins this second work, Luke emphasizes thecareful preparation the risen Lord gives to the apostles.In the first place, he offers them “many proofs” of hisvictory over death. Secondly, he instructs them aboutthe kingdom of God. Finally, he insists they remain inJerusalem until they are baptized with the Holy Spirit,just as God the Father had promised.1) Holy Spirit. Three times the Holy Spirit comes into

prominence in this reading. Through the Holy Spirit,Jesus gives instructions to the apostles. Later, they willbe baptized by the Holy Spirit. And finally, Jesusannounces they will receive power when the HolySpirit comes upon them. All this emphasis on the Spiritassures readers of God’s love for humanity. Luke’s pur-pose is to impress upon his readers the forward pro-gression of God’s saving plan in spite of all the obsta-cles presented by a disbelieving world.2) Kingdom of God. The reading also emphasizes the

distinctive character of God’s kingdom. Despite the 40days of instruction from the risen Lord, the apostlesstill struggle to grasp the true nature of the kingdom.They still cling to the notion that it will involve therestoration of Israel’s glory days as when Davidreigned. The Lord steers them away from such con-cerns. They must instead trust in the Father’s plan. Inthe meantime, they will be witnesses to the risen Lordfrom Jerusalem to the ends of the earth. The Lord’sascent into heaven makes it clear they serve a kingdomthat does not belong to this world. Two figures inwhite, reminiscent of the transfiguration, assure themJesus will return in glory.

Exegesis of the 2nd reading, Eph 4:1–13

1) Unity of the Church. Paul from prison reminds usthat we are one in Christ, called by the Father, formedby the Spirit. All are brought into unity by one faithand one Baptism.2) Diversity in the Church. After his life on earth, Jesus

ascended into glory. From heaven, he pours out hisgifts on certain members of the Church. These, in turn,are to equip the other members for ministry.

Exegesis of the Gospel, Mk 16:15–20

This passage is known as part of the longer endingof Mark and is most likely a second-century compendi-um of appearance stories based primarily on Lk 24 andJn 20. While not actually a part of the original Gospelof Mark, it is still considered by the Church as bothinspired and canonical. The liturgy is not interested inthe critical scholarly aspects of the passage. It makesreference to the ascension of Jesus and that is the pointof this solemnity.1) Commission. The passage begins with a final post-

resurrection appearance of Jesus to his disciples where-in he commissions them for ministry. It is important tonotice here the strong emphasis on universalism. Thegospel is to be proclaimed to the every creaturethroughout the whole world. It is not limited to anyone group, nation, race, or religion. Salvation is nowavailable to those who hear the gospel and believe in it.Reference is made to signs that will accompany belief.Some of these are known from the practices of the earlyChristian communities founded by Paul. These signs,however, were not actually required for membershipin the Church. 2) Ascension. The liturgy is most interested in the ref-

erence to the ascension. It is described in one sentence.“So then the Lord Jesus, after he spoke to them, wastaken up into heaven and took his seat at the righthand of God.” In the earliest days of Christianity, theascension was considered part of the whole savingevent of Jesus: death-resurrection-ascension. As in Jn’sGospel, there was no division into separate events. It isa way of describing the new life the risen Lord nowenjoys because he is reunited with the Father. The Gospels of Mt and Lk have Jesus make appear-

ances to people after his resurrection but before hisascension. That approach is reflected here in theGospel of Mk. The ascension is both an ending and abeginning. It brings the earthly life of Jesus to an end.He has returned to the Father. However, it also signi-fies the beginning of the life of the Church. ThatChurch will be guided and protected by the gift of theHoly Spirit. The disciples have been given their finalcommissioning by the risen Lord.

Ascension of the Lord

May 14, 2015

Series B readings

Lectionary #58





PURPOSE: To present the theme of the kingdom ofGod and to foster interest in reading Acts.

SUMMARY: God and we together build the kingdomwhen we accept the grace the Spirit offers to do God’swill.

A) ATTENTION-GETTER Before we begin the homi-ly, I want to recommend a great adventure book. It hasthree prison breaks, a perilous sea voyage, shipwreck,intrigue, plots, betrayal, an earthquake, strangevisions, midnight escapes from hit squads, people run-ning naked through the street, mobs, riots, murders, aviper attack, a lovable but slightly ditzy maid, and anunfortunate death brought on by a very long homily.

B) APPLICATION The book I’m referring to is the Actsof the Apostles. It has everything I just mentioned andmore. You’ll never get bored reading Acts. Today’s firstreading featured the very beginning of it. One idea thatstands out there and through the entire New Testa-ment is the kingdom of God.

1) What the kingdom of God (in Matthew, “kingdomof heaven”) is NOT. a) It is not simply a vaguely inspirational saying(which, unfortunately, is how we sometimes viewthe Beatitudes and the parables.)

b) It is not a theocracy: a government in which Godis not only the deity to be worshiped, but also thesupreme civil and political ruler.

c) It is not the (nearly) exclusive province or job ofclergy and religious.

2) What the kingdom of God IS. a) We tend to like precise, neatly wrapped defini-tions, but Jesus and the New Testament do notoffer one for the kingdom of God.

b) Jesus used almost a buckshot technique of manyimages. “The kingdom of God is like . . . .” “Thekingdom of God may be compared to . . . .”

c) Jesus often said that the kingdom is “amongyou,” “in your midst,” and “within you.” So iswhat we see right now the final, completedresult? Hardly.

d) Here we meet once again the sometimes exasper-ating concept of “now but not yet,” “already butnot fully.” We’ve been baptized, and that’s a one-time, done deal. Do we fully live our baptismalrole and promises? Silly question. The kingdomof God is like that.

e) Perhaps the best we can do is describe the king-dom as the influence of grace in our lives, the ruleof God in our hearts, insofar as we open ourselvesto that and let it guide our actions. Grace is likethe wind: We cannot see it, but we can see thingsmoved by the wind and feel the wind on thebody. We cannot see grace either, but we can seelove in actions empowered by grace, and feel itsmovement in the soul.

3) The kingdom is a cooperative action of God andus. a) Someone once said, “God should have his headexamined for letting us in on building his king-dom.” Well, as Walter Cronkite observed, “That’sthe way it is.” Whenever we cooperate with themovement of grace, we build God’s kingdom.

b) A simple Morning Offering: “Jesus, I will bethinking, feeling, saying, and doing many thingstoday. They may be happy, sad, exciting, ordi-nary, even boring. I want them all to count, tohelp build your kingdom. So I give them all toyou right now. When you give yourself to theFather in the Eucharist today, bring this day ofmine with you.”

c) We help build this kingdom when we value whatJesus taught us about who and what is important:the humble, the poor and needy (whether finan-cial, physical, emotional, or spiritual), the strug-gling, the lost.

d) We help build God’s kingdom when we see lifeand other people as God does. “I believe thatappreciation is a holy thing, that when we lookfor what’s best in a person, we’re doing whatGod does all the time. In loving and appreciatingour neighbor, we’re participating in somethingsacred” (Fred Rogers). Yes, the late Mr. Rogers ofkiddie TV fame.

4) The promised follow-up.Everyone here seems reasonably alive. I’m glad myhomily wasn’t so long that anyone died from it. Thedeath by homily that I mentioned (actually, homilyaided by gravity) is in Acts, Chapter 20. The delight-ful but slightly ditzy maid Rhoda is in Chapter 12.Ya gotta love her.

C) TRANSITION TO LITURGY OF THE EUCHARISTAs we prepare to receive our Lord, let us commit our-selves to building his kingdom.

(Jim Auer)

Ascension of the Lord May 14, 2015

Exegesis of the 1st reading, Acts 1:15–17, 20a,20c–26

The dramatic change that has taken place in Peter isclearly evident in this reading. Fully reconciled withthe risen Lord after his denials, this apostle leads thecommunity of faith through the process of replacingJudas Iscariot. Both Scripture and prayer guide thecommunity.

1) Scripture. A further sign of the transformation inPeter is his trust in the word of God. He announces tothe community that Scripture was fulfilled concerningJudas. The apostle sees the failure of Judas as anticipat-ed by God and also incorporated into God’s savingplan. The divine plan of salvation could not be undoneby Judas; rather, through the mysterious ways of God,Judas served to advance it. The apostle laments thatJudas failed, despite the fact that he “was allotted ashare in this ministry.” Judas could not accept the chal-lenge of the gospel to become detached from the thingsof this world. But Peter also quotes Ps 109:8 that anoth-er must take the place of Judas.

2) Prayer. The group of believers has become a com-munity of prayer. They select two candidates to replaceJudas. Each one meets the criteria demanded. Theywere in the company of Jesus from the days of John’sbaptizing until the day Jesus was crucified. Each candi-date is likewise a witness to the risen Lord. Judas calledBarsabbas would appear to be the favorite. He seems tohave been popular since he was also known as Justus.But the community prays to the Lord who knows thehuman heart. And the choice falls on the second candi-date, Matthias.

Exegesis of the 2nd reading, 1 Jn 4:11–16

1) God is love. These simple and sublime words tellus who God is and what God does. Because God islove, God comes into the very core of our being, andenables us to love.

2) Loving others. God proved his love by sending hisSon to save the world. Because God lives in us and hasgiven us his Spirit, we are called to bring love into thelives of others.

Exegesis of the Gospel, Jn 17:11b–19

This passage is part of the famous prayer Jesusoffers to God in chapter 17 of Jn’s Gospel. The thoughtand theology of this prayer are very dense and requirea careful reading. The stage is set by the reference toGod as “Holy Father.” That phrase is not ordinarilyused by Jn. Holy means consecrated and set apart.What is happening in this prayer is that the disciplesare being commissioned to take Jesus’ place in theworld. Therefore, Jesus prays that God will protect thedisciples “in your name that you gave me.” God’sname refers to both identity and character. While onearth, Jesus protected the disciples, but now that he isleaving, he wants the Father to protect them.

1) The world. The disciples will continue working inthe world even though the world manifests hostilitytoward them. It is Jesus’ word that has brought aboutthe world’s negative reaction. The world itself is notbad, but unredeemed humanity (the evil one) dwells inthe world and thus sets the world at odds with Jesusand his disciples.

2) The disciples. This whole prayer stems from Jesus’sense of responsibility for safeguarding the communityof disciples. God sent Jesus into world as the Word. Histask was to reveal the identity of God to the world.Now Jesus is sending his disciples into the world tocontinue the work he began, namely, to reveal the iden-tity of God in Jesus.

To assure their safety and success, Jesus prays thatGod consecrate the disciples in the truth. This meansthe truth of God revealed in the life and ministry ofJesus. The disciples are, therefore, set apart for the pur-pose of this work. The prayer communicates both intone and content the serious work that lies ahead forthe disciples. It also communicates a confidence thatthe disciples can carry out their sacred commissioning,precisely because Jesus prays for them.

Jesus is requesting from God the same kind of sup-port and protection for his disciples that he was able toprovide when on earth among them. This is what itmeans for God to keep the disciples in God’s name,providing a sacred unity and divine mutualitybetween God, Jesus, and the community of disciples.


May 17, 2015

Series B readings

Lectionary #60





PURPOSE: To proclaim that ultimately God will pro-tect us.

SUMMARY: We need not fear life’s trials, for God iswith us.

A) ATTENTION-GETTER Fr. Stephen Yim of Singa-pore tells the story of an American soldier, fighting inthe Pacific theater during World War II, who was givena pack of playing cards by his father as a sign of faithand reliance on the protection of God. In our Gospel,Jesus asks his Father to protect those he loved but mustleave behind. At the height of the war, the young sol-dier’s unit stopped at a small town that had a Church.The sergeant ordered the unit into the church to pray.Most of the soldiers had prayer books or holy cards ofsome kind, but a certain private took out a deck ofcards! After a time in church, the sergeant took theyoung man to his commanding officer for disobeyingorders and playing cards in church.

B) APPLICATION The officer asked the boy why hewas being so disrespectful of the sacred space. Theyoung man replied: “You see, sir, when I look at theace, it reminds me that there is one God, and the deuce,reminds me that the Bible is divided into the OldTestament and the New Testament. When I see the trey,I think of the Trinity. When I see the four, I think of thefour Gospel writers. When I see the five, it reminds meof the five wise virgins who trimmed their lamps andwere saved. When I see the six, it reminds me that Godmade the great heaven and earth. When I look at theseven, it reminds me of the sabbath. When I see theeight, I think of the eight righteous people God savedfrom the great Flood. When I see the nine, I think of thelepers our Savior cleansed—and nine of the ten didn’tthank him. When I see the ten, I think of the TenCommand-ments. When I see the King, it reminds meof the King of Heaven. When I see the Queen, itreminds me of Our Blessed Mother and the Jack ofKnaves is the Devil. So you see, sir, this pack of cardswas given to me by my father, and he taught me whatthe cards meant.”

1) The soldier had much of salvation history com-pacted in the deck of cards his father gave him.They represented the continual presence, blessing,and protection of God whom Jesus promised wouldbe with those he lovingly left behind-—and theirdescendants.

a) Did the playing cards guarantee that nothingharmful or difficult would be encountered by theyoung soldier? —Believing in God’s protection, for which Jesusprayed in today’s Gospel and reflected in thecards, does not promise an easy life for any ofhis disciples—including us.—Many of the saints had very difficult lives. TheVirgin Mary, Joseph, Kateri Tekakwitha, theNorth American martyrs, Mother Teresa, JohnPaul II, and Bernadette of Lourdes are among athrong of saints who are proof of that.

b) God’s protection is God’s continual presencewith God’s own people. We are God’s peoplethrough the intercession of Christ. As God’sown, do you imagine how many times God hascarried us in turbulent times in our lives?

c) God’s protecting and abundant grace is given tous if we only ask. This grace comes in God’s time,often not immediately.

d) The soldier’s playing cards tell that God’s pro-tection is with us always, as it has through allsalvation history. As fish are to the sea, so are weto God. God is in the very air we breathe.

2) Guerric of Igny (d.1157) in a 12th-century homilydivides Christ’s prayer in today’s Gospel into threepetitions:a) that disciples should be kept (protected) fromevil,

b) that the disciples might be sanctified in truth, andc) that the disciples might be glorified with Christ. d) Guerric writes: “What certainty for believers! Notto the apostles only, or to their companions, isthis assurance offered, but to all those whothrough their word will believe in the Word ofGod: I do not pray for these only, but also forthose who through their word will believe inme.”

3) Our second reading encourages us to trust in God’sprotection. We must adhere to the author’s plea:“Children, love one another. “

C) TRANSITION TO LITURGY OF THE EUCHARIST“Children, love one another” sums up these writingsand the soldier’s playing cards. We approach theEucharist, knowing that the prayer for God’s protec-tion comes from the mouth of the very Jesus wereceive.

(Timothy J. Cronin)



As the risen Lord instructed, the apostles and othersremain in Jerusalem, awaiting what God will givethem. Now the time is fulfilled. In other words, God’splan of salvation has reached another peak moment asthe apostles and others receive the gift of the HolySpirit. It is the feast of Pentecost. In Jewish tradition,this feast celebrated the presentation of the law toMoses. But now Pentecost takes on new significance asGod presents the Spirit to the Church.

1) New creation. Details in the reading bring to mindthe creation account. There is a strong driving windlike the one that swept over the waters as God estab-lished the world we live in. The wind suggests thepower of God’s creative presence. In Gn, God breathedinto Adam the breath of life. Now the Holy Spirit fillseach of those present in the house. They take on newlife and are empowered to serve God in a new way.

2) Proclamation. The Spirit of God empowers them toproclaim the gospel. Appropriately, the Spirit’s giftappears over each of them as a tongue of fire. They willopen their mouths to preach the Good News. In theBabel account of Gn 9, the influence of language had tobe curtailed because it was being used to advance amerely mortal agenda. But the message of the gospelpromotes God’s agenda. At last, language is beingused to serve the kingdom of God. Whatever his or herplace of origin, each person in Jerusalem that day hasno difficulty hearing what the apostles have to say.

Exegesis of the 2nd reading, Gal 5:16–25

1) Flesh. Here Paul uses the word in a negative way.It stands for selfishness and self-indulgence and leadsto all kinds of evil acts. Paul names 15 evil acts andadds “and the like.”

2) Spirit. The Spirit produces only good fruit. Paulnames nine (there are many more) . He adds (perhapswith a grin), “Against such, there is no law.”


Following the events of the suffering and death ofJesus, his disciples hid themselves behind locked

doors. The text stipulates that they were afraid of theJews. At this point, they do not know about the resur-rection of Jesus and they fear that what happened toJesus could easily happen to them.

1) Peace. In the midst of this fear and confusion, allof a sudden Jesus appears. We are not told how he gotthere, but the doors had remained locked. His very firstwords are a greeting of peace, followed by showingthem his wounded hands and side. Seeing is enoughfor the disciples. They do not need to touch Jesus. Onceagain, Jesus gives them his greeting of peace since thedisciples are now in a position to receive it as a gift.They can grasp the continuity between the earthly andthe risen Jesus.

2) Commission. The appearance of the risen Jesus isfollowed by a commissioning of the disciples. The termdisciples throughout this passage is not meant to be lim-ited to the twelve or a small select number. It indicatesthe faith community in general. The purpose of thecommissioning is so that the faith community of Jesus’followers can continue the work that he was given byGod to do while on earth. This work was to reveal theidentity of God in the words and works of Jesus.

The disciples are empowered to do this workthrough the gift of the Holy Spirit. Just as in the begin-ning of creation God breathed the breath of life into thefirst person, thus making that person a living being, soJesus breathes new life into the disciples. This can beunderstood as a new and second creation.

3) Forgiveness. The final sentence about forgivingsins reads almost like an addendum. Some think that itwas, in fact, a later addition. However, understoodwithin the Johannine perspective, this mandate to for-give sins is broad and general. It is addressed to theentire faith community—and not just a few members.It is part of continuing the work Jesus did while onearth. He taught about sin and bringing the world tojudgment and decision regarding it. This kind of con-frontation with sin as carried out by Jesus must contin-ue in the teaching of the disciples. They, too, mustbring the world to judgment and decision regardingsin.

Pentecost

May 24, 2015

Series A readings

Lectionary #63





PURPOSE: To help people view Pentecost as a newcreation.

SUMMARY: Just as God created everything at thebeginning of time, so he recreated everything atPentecost.

A) ATTENTION-GETTER Everybody loves a birth-day--unless maybe you are of an age when you wouldjust as soon forget another birthday. But generallyspeaking, everybody loves a birthday. It’s a time to cel-ebrate a life and to inaugurate a new year of that life asbest wishes and blessing are shared. Cake, ice cream,and presents top off the day.

B) APPLICATION Today we celebrate the birthday ofthe Church. Jesus’ mission takes on a new life as theHoly Spirit fills the faithful with gifts needed to contin-ue Jesus’ work in the world. Now it is up to the Churchto be the presence of Christ in the world.

1) Luke uses language that is reminiscent of the cre-ation story of Genesis. a) Luke speaks of a strong, driving wind that filled

the whole house where the disciples gathered infear—similar to the wind that swept over thewaters at the beginning of creation.

b) In Genesis, God breathed the breath of life intoAdam. Now the Holy Spirit of God fills each per-son present in the house.

c) Tongues of fire appear over the heads of each asthey are empowered to boldly proclaim the GoodNews. They have become a completely new cre-ation.

2) Luke also makes reference to language.a) At Babel, the various human languages were a

sign of discord and a means of pursuing merehuman endeavors.

b) At Pentecost, language is the binding forceamong various peoples as they all hear the GoodNews of Jesus proclaimed.

c) Here language is being used to serve the kingdomof God.

d) The Spirit is effecting a new creation.3) Saint Paul picks up on that theme of the Holy

Spirit and explains the effects of the Spirit in life.a) The fruits of the Holy Spirt dwelling within one’s

heart are love, joy, peace, patience, kindness, gen-erosity, faithfulness, gentleness, and self-control.

b) When these are evidenced in a person’s life, we

know that the Holy Spirit of God is operative inthat person’s life.

c) On the other hand, when we see selfishness andself-indulgence evident in a person’s life, weknow that God’s Spirit is not at work.

4) As the disciples gathered on that first Easterevening, locked up in fear, Jesus appeared to themand offered them peace, one of the fruits of hisSpirit.a) The results of this gift can be seen in the story

from Acts of the Apostles as the disciples over-come their fear and courageously proclaim theGood News of Jesus.

b) That same Spirit is given to us. It is now our turncourageously to proclaim our faith openly so thatothers may hear and believe.

c) We are the Church whose birthday we celebratetoday. The next year of life for the Church is in ourhands. The Spirit is here to strengthen us.

C) TRANSITION TO LITURGY OF THE EUCHARISTAs we declare in our eucharistic acclamation, we pro-claim the death and resurrection of Jesus until hecomes in glory. We do that in this Eucharist and in theway we live our lives. Filled with the Spirit, we contin-ue the work of Jesus and his early disciples as the Bodyof Christ in the world.

(Donald Miller, OFM)

Pentecost May 24, 2015

Exegesis of the 1st reading, Dt 4:32–34, 39–40

As the days for Israel to cross into the promised landdraw closer, Moses takes time to give them finalinstructions. His concern is that the people may forgetall about God once they discover all the good things inthe land of Canaan. He wants them to understand thatthe land is a gift. If they become complacent and ne-glectful of the ways of God, they risk losing the landand going into exile. 1) God’s blessings. Moses asks the people to ponder

everything God has done for them. He wants them toappreciate the fact that they have been privileged toexperience God as no other nation had before. Theyheard God’s voice at Mt. Sinai. They were rescued fromthe oppressive world of Egypt and witnessed the signsand wonders God worked in the process. Such signsfrom God included the bread from heaven (Ex 16), thewater from the rock (Ex 17), and the special sign ofGod’s presence in their midst, exhibited by the taber-nacle and the ark of the covenant. They are God’s peo-ple, chosen from among the nations to serve as a modelof faith for the rest to follow. 2) Israel’s response. With all the advantages God pro-

vided them, the Israelites must know the Lord is Godalone. They have every reason to be loyal to God andto faithfully carry out the terms of their special bondwith God, spelled out in the covenant. If they remainfaithful, they will enjoy the gifts of the promised landfor generations to come. With God’s protective lovesurrounding them, they will remain secure.

Exegesis of the 2nd reading, Rom 8:14–17

1) The Trinity. Paul names three persons anddescribes our relationship with each person. Becausewe live in God, we enjoy true freedom.2) The Trinity and us. The Spirit enables us to recog-

nize and cry out that God is our Father. The Spiritunites us to Christ in his sufferings and his glorifica-tion.

Exegesis of the Gospel, Mt 28:16–20

1) This passage is the final scene in Mt’s Gospel. Jesus

has been crucified and raised up. Because the discipleswere informed about Jesus’ resurrection by MaryMagdalene and the other Mary, they are aware of thatmiraculous event as they assemble at a mountain inGalilee as instructed by Jesus. There are only 11 disci-ples remaining since the demise of Judas. No descrip-tion is given regarding how Jesus looked as heappeared to the disciples. In spite of what the womentold the disciples about Jesus appearing to them, stillthey doubted. This observation serves as a dose of real-ism in the midst of the high hopes of a monumentalmiracle. The disciples have always been people of “lit-tle faith” throughout this entire story. They are not somuch skeptics as they are human. They worship anddoubt at the same time.2) The risen Jesus appears to the disciples as one having

all power in heaven and on earth. He is the head of thekingdom of God and as such he is the one to commis-sion the disciples. The mission of the disciples is uni-versal. All people in all nations are to be made disci-ples. This is quite different from the more narrow per-spective voiced in Mt 10:5-6 at the commissioning ofthe Twelve. There the mission was only to the lostsheep of the house of Israel. That has now greatly ex-panded beyond even what Jesus earlier had mandated.3) The disciples are to baptize all people in the name of the

Father, and of the Son, and of the Holy Spirit. This ancientbaptismal formula explains why this passage was cho-sen for today’s solemnity. It shows that the Churchearly on manifested those essential ingredients thatwould later constitute the doctrine of the Trinity. TheNT does not have a fully developed theology of theTrinity, but it certainly knows about Jesus the Son ofGod and the guidance of the Holy Spirit within theChurch. It is not a distant stretch to connect these tomanifestations of the one God and Father of the Sonand the Spirit. How this divine mutuality of Father,Son, and Holy Spirit works within itself and in theChurch remains a mystery. Much like the discipleswith the risen Jesus, Christians have often worshippedand wondered about the Trinity at the same time. Butit remains at the center of Christian faith.

Trinity Sunday

May 31, 2015

Series B readings

Lectionary #165





PURPOSE: To show that the Trinity is about relation-ships and enacting those relationships.

SUMMARY: Just as God is God only in a Trinitarianrelationship, so we can be fully human only in a rela-tionship of three partners: I, God, and neighbor.

A) ATTENTION-GETTER The bishop who was cele-brating the Sacrament of Confirmation with a class of3rd and 4th graders asked a girl in the back row toexplain the Trinity. The girl stood, took a deep breath,and fearing that she may be refused the Sacrament ofConfirmation for being unable to answer the question,said, “No, bishop, I can’t. You see, it’s a mystery.”

B) APPLICATION We may not be able to understandthe how of the Trinity but it is important that we under-stand the why. Why did God reveal to us this mysteryregarding the very nature of God? The importance ofthis doctrine lies in this: We are made in the image ofGod; therefore, the more we understand God the morewe understand ourselves.

1)Trinity Sunday is the only Sunday in the Lec-tionary that focuses on a doctrine of the Church. a) For many of us, we first heard of this doctrine atour Baptism when we were baptized in the nameof the Father, the Son, and the Holy Spirit.

b) Our understanding of the doctrine may not haveimproved much since that Baptism.

c) But we need not be concerned about that. Theo-logians, philosophers and others have been tryingto explain the doctrine of the Trinity for centuries.Even though we do not understand, it does havegreat meaning for our lives.

2) What does the doctrine of the Blessed Trinity tellus about the kind of God we worship and whatdoes this say about the kind of people we shouldstrive to be? a) First of all, God does not exist in solitary individ-ualism but rather in a community of love andsharing.

b) This means that we Christians must shun all ten-dencies toward isolationism. True Christian spir-ituality is not one of flight from the world but ofcontact and involvement with people and society.

c) The Trinity shows us that true love requires threepartners. Three is not a crowd; three is communi-ty, love at its best.

d) The doctrine of the Trinity challenges us to adopt

and live an I-God-and-neighbor attitude. 3) Instead of trying to reason our way through theTrinity, we would do better trying to appreciatehow the Trinity affects us, how it helps us relatemore closely to God and to one another, and howit helps us realize how personal and loving God is. a) The Trinity is perhaps the ultimate community—and just as much a community as your family orthis parish. The difference is that it is a communi-ty based exclusively on love.

b) That is the kind of loving community we muststrive to emulate.

C) TRANSITION TO LITURGY OF THE EUCHARISTWe open and close the Mass by invoking those threeholy names of the Trinity. As we now prepare to cele-brate the Liturgy of the Eucharist, let us pledge to taketo heart and action the words of Jesus in today’sGospel: “Go, therefore and make disciples of allnations, baptizing them in the name of the Father, andof the Son, and of the Holy Spirit.”

(Sandra DeGidio, OSM)

Trinity Sunday May 31, 2015

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