The eternal priesthood of Jesus Christ allows us to give meaning to our suffering, and reveals us to ourselves in the process.
Homily for October 17, 2021
The eternal priesthood of Jesus Christ allows us to give meaning to our suffering, and reveals us to ourselves in the process.
Homily for October 17, 2021
No matter how deep our suffering and sorrows, God’s love conquers all.
Homily for the Twelfth Sunday of Ordinary Time, Year A.
Jesus wept at the death of Lazarus. If there were any doubt, this shows us that from the very beginning, God puts himself into solidarity with us.
Also, here the homily from Pope Francis that I mention: http://w2.vatican.va/content/francesco/en/homilies/2020/documents/papa-francesco_20200327_omelia-epidemia.html
Homily for the Fifth Sunday of Lent, Year A
“And Jesus wept.” (John 11:35)
Death is not something in God’s original plan for mankind. Death is a consequence of sin, that original sin we hear about in Genesis. We don’t have time to get into all of that, but it is critical that we always remember that suffering and death are consequences of humanity’s turn away from God and towards itself. Even at the beginning, though, God had a plan to redeem us. In Genesis 3:15, we encounter what is called the Proto-Evangelium—the first good news—God says to the serpent, “I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heel.” If there were any doubt that God has put himself into solidarity with us, He sent his Son to become one of us, and this divine Son—God Incarnate—wept at the earthly death of his friend. Death makes God weep. Even though Jesus knew he would soon raise Lazarus, even though Jesus knew that death on this earth was not an end, but a beginning, even though he knew all of this: Jesus wept. He became “perturbed,” the Gospel says, that is, he became stern-faced and resolute, and he commanded Lazarus to come out. He showed his absolute lordship over life and death. Jesus shows today that while we may perish on this earth, death is no match for Him.
Here’s the problem, though: if Jesus, i.e., God, has absolute sovereignty over life and over death, if he hates sin and suffering and death even more than we do because he understands it more fully, if even a temporary death makes him weep, then why does he permit such things to happen? Jesus brings us the answer today. In John 11:4, we heard Jesus say, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.” Later—without having been informed by anyone—He informs the apostles in verse 14 that “Lazarus has died. And I am glad for you that I was not there, that you may believe.” To rephrase it slightly, God allows Lazarus to die so that many may come to faith because of the mighty that would be wrought by the hands of Jesus.
This all makes me think of the reflection Pope Francis gave on Friday during the extraordinary moment of prayer and Urbi et Orbi blessing. If you did not see it or have not read it, it is excellent. I would that you go to the Vatican’s website, read it, and reflect on it. The Holy Father, reflecting on the calming of the storm in Mark’s Gospel said, ‘we see how [the apostles] call on [Jesus]: “Teacher, do you not care if we perish?” (v. 38). Do you not care: they think that Jesus is not interested in them, does not care about them. One of the things that hurts us and our families most when we hear it said is: “Do you not care about me?” It is a phrase that wounds and unleashes storms in our hearts. It would have shaken Jesus too. Because he, more than anyone, cares about us. Indeed, once they have called on him, he saves his disciples from their discouragement.’1
But how does Jesus care for us when we feel more like Lazarus: dead? Whether we want to admit it or not, something inside each of us has been killed—and many people have been killed—by this pestilence, this viral plague. The pope continues later, this plague ‘exposes our vulnerability and uncovers those false and superfluous certainties around which we have constructed our daily schedules, our projects, our habits and priorities. It shows us how we have allowed to become dull and feeble the very things that nourish, sustain and strengthen our lives and our communities.’ This plague, then, has been a call from God for us to wake up and remember our glory as human beings: that God emptied himself and became one of us to save us, to save us even from death itself, to save us from not only physical death, but also from a far more deadly and insidious spiritual death. The pope, showing us how God is calling us to glorify him, later continued, ‘[t]he Lord asks us and, in the midst of our tempest, invites us to reawaken and put into practice that solidarity and hope capable of giving strength, support and meaning to these hours when everything seems to be floundering. The Lord awakens so as to reawaken and revive our Easter faith. We have an anchor: by his cross we have been saved. We have a rudder: by his cross we have been redeemed. We have a hope: by his cross we have been healed and embraced so that nothing and no one can separate us from his redeeming love.’
This is no easy task on our part. It requires faith and trust in God. We must believe and be confident in the knowledge that God has and will continue to save us from sin, suffering, and death. This challenge of faith is what Ezekiel confronts in our first reading today. To set the scene: the Israelites are exiled from their lands into Babylon. They are cut off from their temple and their temple worship of the Most High God. The entire book of Ezekiel is built around the message that God will NEVER abandon his beloved children. If you look at the first chapter of Ezekiel, it is, admittedly, a little trippy, but Ezekiel is struggling to communicate a vision of God that has at its core one truth: the throne of God moves. God goes anywhere and everywhere that He desires to go. That hasn’t changed in the last 2,618 years, and it never will. As we stay at home, separated from our parishes, unable to fully participate in worship, we face the same tragic question as the captives in Babylon all those years ago: How can I offer fitting worship to God? How can I truly celebrate the Lord’s day? How can I do these things separated from my brothers and sisters in Christ?
Ezekiel today tells the Israelites that God will open their graces and rise them up from them. God will continue to lift us up from our sorrow and breathe new life into us even now, during this time of challenging separation. And God does not stop there. He promises to bring Israel home. God never told Israel that their temple was not the most fitting place to offer him worship. It was the most fitting place to glorify him prior to the fulfillment of the old covenant and the establishment of the new covenant during the Easter Event. The most fitting place to offer God worship now is when we are assembled as a community to participate in the Easter Event which is made present during Holy Sacrifice of the Mass. God has never taught us otherwise. But as the Israelites learned all those years ago, and as we are being forced to remember now: God will not allow himself to be sequestered or confined to that hour we spend at Church on Sunday. God lives within our hearts at every moment of every day. He desires to be with us and involved in every aspect of our lives. Through this plague, perhaps God is calling us to glorify him by putting our Easter faith back at the center of our lives. The psalmist today cries, ‘Out of the depths I cry to you, O Lord; Lord hear my voice!’ and ‘With the Lord there is mercy and fullness of redemption.’
Let us ask the Lord to increase our faith, so we glorify him every moment of our lives.
March 29, 2020
Fifth Sunday of Lent, Year A
Ezekiel 37:12-14; Psalm 130:1-2, 3-4, 5-6, 7-8; Romans 8:8-11; John 11:1-45
Today is Gaudete Sunday. The Church asks us to rejoice. But in the midst of suffering through a Coronavirus plague and the upending of our lives over the span of barely a week, how can we do that?
Homily for the Fourth Sunday of Lent, Year A. (Guadete Sunday)
We cannot enter the wide gate, we must do the hard thing and strive for the narrow gate. “Whom the Lord loves, he disciplines.” This is not because God wants to see us suffer: when we suffer, God suffers with us.
21st Sunday of Ordinary Time, Year C, given August 25, 2019.
Full homily: https://mattsiegman.com/2019/08/gods-discipline/
Thus says the Lord: “I will send fugitives to the nations […] and they shall proclaim my glory among the nations. They shall bring all your brothers and sisters from all the nations as an offering to the Lord.” The Lord is telling us through the prophet Isaiah about the New Creation at the end of time, where God will gather all of his children to himself. This hopeful passage tells us that even in the days before Jesus was born, he intended to save all of us. There is something a little odd about it though. He says that he will send fugitives. Why fugitives? What’s that about?
It is as if God’s messengers will not be welcome in the world. It is as if they will have to sneak past the masters of the world to proclaim his Good News to all humanity. If you think about it, the words of the prophet are exactly right. The evil one, Satan, is constantly trying to distract us from God. He is constantly trying to steal our soul from God. He shows us the wide and easy gate through which we might travel, knowing that we must instead strive for the narrow gate. This is not because the devil cares about us and wants us to have an easy life: the devil hates us. If we take his offer and follow the wide, easy gate now, we will pay for it for eternity.
Instead, we must do the hard thing. We must remember the teaching from Hebrews: “whom the Lord loves, he disciplines.” This is not because God wants to see us suffer. When I was growing up, I remember my parents saying that punishing us hurt them more than us. At the time I thought it was nonsense, but as I’ve grown older, I understand what they were saying. They were being forced to inflict some sort of suffering on this child whom they loved—me, in many cases—in order to help their child learn how to behave and be a normally functioning human being. If that was true for my parents, imagine how true it is for God! God loves us more than any human being is capable of loving. He doesn’t want to see us suffer. It actually hurts God to see us suffer. Let that sink in for a moment. When we suffer, God suffers with us. He wants nothing more than for us to be healed. In fact, He could cure all of our pains and sweep away all of our sufferings in an instant. But he doesn’t. Why?
Now that really is the question, isn’t it? Why does God allow suffering? Why does God allow terrible things to happen to me, to people I care about, or just to people ever? This is the question that has, tragically, led so many to leave our faith, because they don’t get an answer that satisfies them. For many, the only answer is that God must hate us and enjoy watching us suffer. As I just finished explaining, nothing could be further from the truth. God doesn’t want us to suffer, but if he didn’t let us endure these sufferings, we wouldn’t be able to learn. The Letter to the Hebrews teaches us that “all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.” Brothers and sisters, without enduring some suffering, we cannot grow strong in righteousness. Without that growth, we will not have the strength Jesus tells us that we will need to enter the narrow gate. We stay strong and courageous through our sufferings so that God can “perfect and sustain us” (Prayer after Communion) through these trials. Through these trials, we learn to fix our hearts “on that place where true gladness is found,” (Collect) Heaven.
These trials are where we learn to show courageous strength which allows us to endure trails and persecutions for the Lord. This is what the saints did: St. Monica prayed for over 2 decades before her son Augustine—who would become a doctor of the Church—finally converted; St. Maximilian Kolbe and Fr. Emil Kapaun stared at evil in the face and brought hope to those around them, which saved many from death; St. John Paul II suffered his whole life, first enduring the Nazi occupation of Poland, later from an assassination attempt—after which he had the courage to forgive the man who shot him, and finally through Parkinson’s disease; Saint Mother Teresa, who struggled through spiritual darkness for 40+ years. This is heroic courage. In our prayers let us offer our sufferings to the Lord who suffers right along with us, and let us ask him to give us courage to follow him on the narrow path to eternal life.
Note: Saint Pope John Paul II wrote one of the most profound and moving letters on suffering I have ever read, On the Christian Meaning of Human Suffering. If you have questions or just need something to uplift your soul, I’d encourage you to read it.
21st Sunday of Ordinary Time, Year C
August 25, 2019
Isaiah 66:18-21; Psalm 117; Hebrews 12:5-7, 11-13; Luke 13:22-30
God said that it is not good for הָֽאָדָ֖ם (hā-’ā-ḏām) to be alone. That word, האדם, is often translated as “the man,” but the Hebrew meaning is really more like “the human.” God did not create humanity to be alone. He did not want us to be alone. He created us to be in relationship with him. He also recognized that we would need help in learning how to do this. God recognized that other humans, people like us, people made of the same flesh and bones that we are teach us relationship. How we relate with each other affects our relationship with God, and it directly impacts our happiness. The first relationships we encounter are within our families, and they form our understanding of relationships. The foundation of our families is the relationship between the husband and wife. “From the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” The love between a husband and wife is also an image, an example, of God’s faithful love for us.
Unfortunately, sin got into the mix. Men did not understand the dignity of women and treated them as property. Moses saw this hardness in the hearts of his people, so Moses tolerated divorce. Sin further corrupted men and hardened hearts. By Jesus’s time, the major debate was no longer, “How can we overcome sin?” but, “What is the minimum bar for divorce?” Many Jewish rabbis taught, essentially, that no-fault divorce was permissible. When the husband was tired of his wife, he could get rid of her. After Rome took over, the wife was permitted to do the same. Sin has a way of multiplying that.
This is the situation in which we find Jesus today. He gets right to the point. Hardness of hearts—sin—is why Moses tolerated divorce, but God did not create us this way. God created us to love and to be loved by him. Marriage is an image of the always faithful love of God. God loves us so much, he is so faithful to us, that he became one of us and entered into our fallen condition, into the muck of sin, and accepted the punishment that we deserve for our sins in order to repair the relationship between God and us. Jesus came to destroy sin. Divorce existed because of sin. Since Jesus came to destroy sin, he had to destroy divorce also.
Jesus teaches us that two people joined together by God in marriage can never be separated. The question cannot be, “What is the minimum standard for divorce?” but must instead be, “How can we help Jesus destroy sin?” To destroy sin, we must recognize that marriage must always be true and faithful, and that it lasts until death. When a man and a woman say “yes” to each other at marriage, they must mean it. They must remember that “yes” every day of their lives. To deny that “yes” through divorce and remarriage allows sin to win. There are certain situations in which separation and civil divorce is still tolerated, such as abuse, but even in those situations the marriage still exists. Unless we can prove that the marriage didn’t actually happen through what we call the annulment process, Catholics are not allowed to marry again. This prohibition against remarriage can cause deep pain and suffering. We all know someone who has been through a divorce, and we know the pain and suffering involved in the wake of such a tragedy. We might wonder why the Church insists that remarriage is not possible after divorce, why can’t we let someone “move on” with their life? Jesus made it very clear in today’s Gospel reading. “Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” This is a hard teaching, but God is the one teaching us, so we must follow this teaching.
This teaching is hard to accept in our society. It seems unfair. How can we tell someone that they aren’t allowed to get married again? How can we prevent someone from loving someone new? Unfortunately, our society has a mistaken understanding of happiness. We no longer place Heaven and eternal life as our highest goal. Our society has placed “me” and “right now” as our highest goals. What makes me happy right now? What makes me feel good right now? We have forgotten that we are all in this together. We have forgotten how important relationships are to our happiness here and now, and how important relationships are at bringing us to eternal happiness. We have forgotten that sometimes God does allow us to go through pain and suffering, but I can also tell you that God knows our pain. God became one of us. God, who made us, became incarnate of the Virgin Mary: God became a human being who was named Jesus. For our sake, he suffered. He was crucified by Pontius Pilate. He died and was buried. Then, something amazing happened. He rose from the dead. Jesus showed us that suffering, pain, and, ultimately, death are passing things. Suffering, pain, and death lost. In the end, we can unite all of our pain and suffering with Jesus’s pain and suffering, and he will transform it into new life. The pain which we suffer because of the breakdown of marriages must be united with the pain Jesus felt when his disciples turned away from him and left him. We can take all of that pain and give it to Jesus, and he will transform us. Yes, Jesus asks us to do hard things, and he demands that marriage be faithful for life, but he does not leave us without hope.
At the end of today’s Gospel, Jesus teaches us that we must become like children to enter Heaven. When a child is hurt, who is the first person they run to? They run to someone who loves them unconditionally. Let us be like children. Let us run to the person who loves us more than anyone in the entire universe. Let us run to Jesus. When our relationships are struggling, run to Jesus and ask him to help. When someone hurts us, run to Jesus and ask him to help. When absolutely everything goes wrong, and the world crumbles around us, let us run into the arms of Jesus, who will always say to us, “I love you. I am glad that you are here.”
October 7, 2018
27th Sunday of Ordinary Time, Year B
Genesis 2:18-24; Psalm 128:1-2, 3, 4-5, 6; Hebrews 2:9-11; Mark 10:2-16
The disciples walking to Emmaus didn’t recognize Jesus, even when he was telling them about all of salvation history and how he had fulfilled it. It was only in the Eucharist when they recognized Jesus, through the actions of taking, blessing, breaking, and giving the bread. What is most interesting to me is that these are the same four actions we see in every account where Jesus feeds a multitude. These are also the same words that the priest uses in the Mass during the Eucharistic Prayer, where we recognize Christ in his Eucharistic Presence.
These four actions can be understood as an analogue to our spiritual life. We offer ourselves to God, sins and all. He takes us, and he blesses us. He gives us special grace so that we may transform ourselves, and purify ourselves. He helps us to make ourselves a better offering for him. He does this by cleaning off the crust that forms over our hearts. God breaks our hearts, little by little, to open them to his love. But we are not the only one being broken. God’s heart was broken by a lance, and from that broken heart flowed forth blood and water. This blood and water is the fountain of everlasting salvation; it is the water flowing from the side of the temple. The love and mercy of God flows from his own heart into ours, filling it up completely until it overflows. God then gives us back our hearts, formed anew. He has broken our hearts of stone and given us hearts overflowing with love.
Peter, John, and the other apostles had their hearts shattered by the Crucifixion, but the Resurrection and Pentecost filled them so much that they could not stop themselves from praising God constantly at the Temple. On one occasion, they healed the crippled man we heard about today. Then, the man went with the to praise God! How appropriate that this happened at the Beautiful Gate, for it is indeed a beautiful sight when a healed and renewed man recognized God’s love, and in return gives his soul completely over to God.
When we hand ourselves over to God, he will break us and form us anew. But what a wonder this can be, if we allow God time to do his work. Many of us wonder what the meaning of suffering is, and I won’t pretend to answer that; however, I will say that in our suffering we learn to truly love God and to allow others to love us. God has been through everything we will ever experience. No matter what we’ve done, God will always take us back. No matter how enormous the hole in our soul has become, God can fill it.
All we must do is offer ourselves to God. He will take what we offer him, and give us back more than we can ever imagine.
Today’s Readings: Acts 3:1-10; Ps 105:1-2, 3-4, 6-7, 8-9; Lk 24:13-35
Last summer, a friend of mine died. It was unexpected. I was chatting with him on Friday night, and on Saturday morning his kayak overturned and through a tragic—and heroic—series of events, he died. (Story in: Local Paper, National Catholic Register; Obituary) I will admit, I wasn’t as close to Brian as his family or the seminarians who attended school with him, but he was a friend, and it stung me when he died. I was surprised, shocked and confused. I couldn’t help but wonder: Why? Why has God taken this great young man away from us, from his family, from the world? Why didn’t God reach out and grant him a little help getting to shore? Why?
I think that this is maybe a little like how Mary and Martha felt when Lazarus died. They knew that Jesus could have prevented Lazarus from dying. It says so right in the Gospel: “Martha said to Jesus, ‘Lord, if you had been here, my brother would not have died.’” But then Martha says something that shows her extreme depth of faith in Jesus, “But even now I know that whatever you ask of God, God will give you.” Martha has not asked Jesus to raise Lazarus, but has simply expressed her trust that Jesus will do what is best. This reminds me of the episode at the Wedding of Cana, where the Mother of God’s last words in Sacred Scripture have the same sentiment: “Do whatever he tells you.” She does not tell Jesus what to do, but simply places her trust in him to do what is best. Like the Mother of God, Martha, and later Mary, both express this deep trust in Jesus.
The crowd does not share this faith. They ask, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?” The Gospel said that Jesus became “perturbed” by this—Jesus was upset, unsettled. Some translations go so far as to say he was angered. Jesus then goes to the tomb and calls Lazarus forth. Lazarus, who after four days in the tomb was expected to be rotting, was alive! Jesus had planned this from the beginning to increase the faith of his followers. It was a trial for Martha and Mary, but because of their faith, they also grew in true hope.
Deacon Andrew, Brian’s brother, talked about hope at his brother’s memorial Mass. As I sat there listening, in awe of the fact that he was able to compose himself better than I could compose myself, he said that “[h]ope is not sentiment or wishful thinking, it is the habit by which we long for a good, stretching forth for a future good not yet attained. We would not reach out for a good unless it existed and was truly possible. We have hope in eternal salvation and for the reunion of our loved ones because it is indeed possible. Although not a given, and not easy, the Lord makes it possible, and that is why we have hope.” Doesn’t this sound like the Gospel story today? This trial was not easy for Martha and Mary. They desired for Lazarus to be with them. They knew that with God anything was possible. While those who are close to us who die do not typically rise from the dead, we can hope to be reunited with them in eternity.
But for this to be a legitimate hope, we must remember that to meet our loved ones in Heaven, we must actually get to Heaven. In hell, we are cut off from God and we become closed in on ourselves. (See CCC 1033-1037.) Some say that “hell is other people,” but that is not true. Hell consists of eternal separation not only from God, but from other people. The difficulty in getting to Heaven is why we must have hope in order to get there. Hope is necessary when there is something in between us and a good. Martha and Mary had hope that Jesus would bring good out of the situation, even though Lazarus was dead. The Mother of God had hope that Jesus would bring good out of the situation, even though the wine had run out. Deacon Andrew and his family had hope that his brother had fought the good fight, and been filled by the spirit sufficiently that he could reach Heaven. Furthermore, they have hope that they will live sufficiently good lives that they’ll get to see him again in Heaven after their time in this world in complete.
Hope is a gift given to us by the Holy Spirit. (See CCC 1817-1821.) If we do not allow ourselves to be filled by the Spirit, we will not be able to have true hope. The prophet Ezekiel and Paul both talk about the Spirit filling us today. Paul writes that we must follow the Spirit, not the flesh. We must allow the Spirit of Christ to fill us, he writes. This Spirit gives life to us in many ways. It gives us the life of virtues, and it gives us many spiritual gifts every day. God, through His Holy Spirit who lives within each one of us, gives us innumerable gifts each and every day. In this way, He supports us in our spiritual life. Through Confession, the Spirit acts in a special way and raises us from spiritual death—something far greater than a simple bodily raising from the dead. But even this is promised to us in Ezekiel. Speaking through the prophet Ezekiel, God promises to open the graves of his people and send out his Spirit, so that we may live and know that He is Lord.
So how do we open ourselves to this Spirit?
It is simple, but also extremely difficult. We must develop a personal relationship with God. To do this takes time. We must pray daily: perhaps we could say a daily Rosary, meditate daily on the Scriptures, or spend some time in private mental prayer every day. We must attend Mass frequently. While attending Mass on Sundays and Holy Days is good, this is one thing where more is better. Consider attending Mass during the week some time. We must us the Sacrament of Reconciliation regularly. Reconciliation forgives us our sins and raises us from spiritual death. It restores our relationship with God that becomes lost and clouded by the dirt and grime of sin. We should study our faith, especially in regards to Jesus Christ and the Gospels, Mary the Mother of God and the other saints, as well as the many devotions and practices that have been developed over the years to help us all grow in our faith.
After experiences of death, of personal suffering, and of confusion, I have always found my faith a comfort. My relationship with God grows stronger through each trial, because each trial forces me to recognize that I cannot do this without him. We are all called to be friends with God, to be filled with his Spirit. We are all called to have faith and hope in God. When we have even a little bit of true faith, we can move mountains.
So let us continue to build our relationship with God every day, and allow him to help us, especially by the use of the Sacraments.
Today’s Readings: Ez 37:12-14; Ps 130: 1-2, 3-4, 5-6, 7-8; Rom 8:8-11; Jn 11:1-45