Fr. Roger J. Landry

Retreat for the Priests of the Archdiocese of Portland in Oregon

Mount Angel Archabbey, Mount Angel, OR

Imitate What You Celebrate: Priests as Catalysts for the Eucharistic Revival

June 5, 2023

https://traffic.libsyn.com/secure/catholicpreaching/6.5.23_Daring_to_Do_All_We_Can_1.mp3

Fr. Roger J. Landry

Chapel of the Missionaries of Charity, Bronx, NY

Trinity Sunday, Year A

June 4, 2023

Ex 34:4-6.8-9, Dt 3, 2 Cor 13:11-13, Jn 3:16-18

 

To listen to an audio recording of today’s homily, please click below: 

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The following text guided the homily: 

* Often when I ask people — students at Columbia and other Catholics in various adult education sitautions — what is the most important teaching in Christianity, I get various answers. Some will reply with Christological dogmas like the Incarnation or the Resurrection. More often people will respond with moral teachings, like “You shall love the Lord your God with all your mind, heart, soul and strength,” “Love one another as I have loved you,” “Whatever you did to the least of my brothers, you did to me” or “do unto others what you would have them do to you.” But the top of the hierarchy of Christian teachings is, by far, the revelation of God as the Blessed Trinity.

* The Catechism of the Catholic Church, in an extraordinarily important paragraph (CCC 234), emphasizes, “The mystery of the Most Holy Trinity is the central mystery of Christian faith and life.” It is what most distinguishes Christianity from every other religion. Ancient Greek and Roman pagans were polytheists, believing in many opposed gods. Buddhists are agnostic. Hindus are pantheistic. Jews and Muslims are monopersonal monotheists. We Christians, on the other hand, are Trinitarian monotheists, which is why the mystery of the Most Holy Trinity isthe central mystery of the Christian religion.

* Because lex orandi, lex credendi, lex vivendi, because the way we pray impacts how we believe and how we live, it is very important that we pray our faith in the Trinity. This became clearer to the Church over time. While every Sunday is, in a very real sense, dedicated to God and therefore every Sunday really is Trinity Sunday, since the 1300s, the Church has celebrated on the Sunday immediately following Pentecost a feast dedicated to the Holy Trinity, to help all of us focus more explicitly on God is in his profound mysterious depths, and therefore on who we’re called to be made in His image and likeness.

* The Trinity is first, the central mystery, note, with regard to what we believe. The Catechism tells us why: “It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the ‘hierarchy of the truths of faith.’” The mystery of the Trinity, therefore, enlightens the mystery of Creation, the mystery of Redemption, the Mystery of Sanctification. It illumines every page of Sacred Scripture. It sheds light on the four last things. It reveals what is at the root of all of the sacraments and prayer. The Catechism states, “The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men ‘and reconciles and unites with himself those who turn away from sin.” Underneath the history of the world, underneath our own personal history from the moment of our conception in our mother’s womb, until now and beyond, has developed within this mystery of the Blessed Trinity. Therefore, it’s crucial for us as human beings, not to mention believers, to pour ourselves into the mystery of the Trinity.

* This leads to the second point the Catechism underlines: the Trinity is likewise the central mystery with regard to Christian life. The Christian life is meant to be a Trinitarian life. Your life, my life, is meant to be a Trinitarian life. And so the most important moral question we need to ask, answer, and live is how do we live a Trinitarian life?

Fr. Roger J. Landry

Conversations with Consequences Podcast

Homily for Holy Trinity Sunday, Vigil

June 3, 2023

 

To listen to an audio recording of this short Sunday homily, please click below: 

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The following text guided the homily: 

* This is Fr. Roger Landry and it’s a privilege for me to be with you as we enter into the consequential conversation the Risen Lord Jesus wants to have with each of us on Holy Trinity Sunday.

* Every Sunday is, in a very real sense, dedicated to God and therefore every Sunday really is Trinity Sunday. But since the 1300s, the Church has celebrated on the Sunday immediately following Pentecost a feast dedicated to the Holy Trinity, to help all of us focus more explicitly on who God is in his profound mysterious depths, and therefore who we’re called to be made in His image and likeness.

* Often when you ask people what is the most important teaching in Christianity, you’ll get various answers. Some will say the Incarnation or the Resurrection. Others will say “Love one another as I have loved you,” or “Whatever you did to the least of my brothers, you did to me.” But the top of the hierarchy of Christian teachings is the revelation of the Blessed Trinity. The Catechism of the Catholic Church, in an incredibly important paragraph, emphasizes, “The mystery of the Most Holy Trinity is the central mystery of Christian faith and life.”

* The teaching about the Trinity is what separates Christians from adherents of every other religion. Ancient Greek and Roman pagans were polytheists, believing in many different gods, often at war with each other. Buddhists are non-theistic agnostics, who organize their life around a moral philosophy and discipline. Hindus are pantheistic. Jews and Muslims are monopersonal monotheists. We Christians, on the other hand, are Trinitarian monotheists. That’s why the Catechism stresses that the mystery of the Trinity is the central teaching of Christian faith and life. It goes on to say why: “It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the ‘hierarchy of the truths of faith.’” The mystery of the Trinity enlightens the mystery of Creation, the mystery of Redemption, the Mystery of Sanctification. It illumines every page of Sacred Scripture. It sheds light on the four last things. It reveals what is at the root of all of the sacraments and prayer.

* The Catechism paragraph concludes, “The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men ‘and reconciles and unites with himself those who turn away from sin” (CCC 234). Underneath the history of the world, underneath our own personal history from the moment of our conception in our mother’s womb, until now and beyond, has developed within this mystery of the Blessed Trinity. Therefore, it’s crucial for us as human beings, not to mention believers, to pour ourselves into the mystery of the Trinity. This means not just pouring our minds, but our heart, soul, strength and entire existence, into this reality. The Catechism underlines that the mystery of the Trinity is not just the central mystery of Christian faith but also Christian life. The Christian life — your life, my life — is meant to be a Trinitarian life.

* And so as we prepare to enter into the consequential conversation the Second Person of the Trinity wants to have with us this Sunday, we need to consider how we live a Trinitarian life.

Fr. Roger J. Landry

Leonine Forum NYC Chapter, IESE Business School, Manhattan

Thursday of the Eighth Week in Ordinary Time, Year I

Memorial of St. Justin Martyr

June 1, 2023

Sir 42:15-25, Ps 33, Mk 10:46-52

 

To listen to an audio recording of today’s homily, please click below: 

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The following thoughts were attempted in the homily: 

* In the Book of Sirach today, Ben Sira, helped by the Holy Spirit, tries to “recall God’s works” and does so even though “even God’s holy ones must fail in recounting the wonders of the Lord.” He describes with wonder God’s creation at his word, his capacity to plumb depth and heart, his knowledge, wisdom, beauty. We continue that praise in the Psalm, trying to sing God a new song since “by the word of the Lord the heavens were made” and since all God’s works are trustworthy. That spirit of praise is meant to influence our entire life. With regard to the redemption, however, we must go, as the Church’s prayer on Christmas day bids us, from “mirabiliter” to “mirabilius,” from wondrous to more wondrous: “O God who wondrously created man and even more wondrously redeemed him.” We see the whole pattern of the even more wondrous redemption in the extraordinary Gospel scene with Bartimaeus, the blind man.

* Jericho is the lowest place on earth, more below sea level than any other city on the planet. Jesus was passing through the depths of the human world in order to ascend the 15 mile road uphill that leads to Jerusalem, where he would suffer and die to lift us up.  St. Mark tells us, “Bartimaeus, a blind man, the son of Timaeus, sat by the road side begging.” Bartimaeus was not born blind — like the man at the Pool of Siloam in John 9 — but had become blind over the course of his life. We see that in the verb he uses later — anablepo — asking Jesus in the Greek to “see again.” But he hadn’t just lost his sight. To some degree, he had lost the dignity he would have had. He was sitting by the road side begging. He could not rely on himself anymore. He needed help. He had hit rock bottom. He was in the depth of the valley of darkness in the lowest place on earth. But it was precisely in that spiritual poverty that Jesus would come to meet him, as many times he has likewise come to us. When he heard that Jesus was passing by, he didn’t cry out for alms, which would have been small. He didn’t cry out at that point for a miracle. He cried out simply for mercy: “Jesus, son of David, have pity on me!” He had doubtless heard of Jesus’ reputation for working miracles to the north in Galilee and was responding in faith. The fact that he called him “Son of David” was a sign he believed Jesus was the Messiah. The word St. Luke uses for crying out means basically an animal cry, something coming from the depth of his woundedness. And his prayer would be answered. Jesus stopped and said, “Call him.” Like rabbis were accustomed to do on all their pilgrimages to Jerusalem for the major feasts, Jesus was teaching the crowds along the journey. But when he heard Bartimaeus’ pleas, he stopped in his tracks and ordered that Bartimaeus be brought to him. For Jesus, caring for this man was more important than what he was teaching at that moment, because he was about to show the Gospel rather than just verbally describe it. He was also going to show how he responds to persistent prayer. They said to Bartimaeus, “Take courage; get up, Jesus is calling you.” It would have been very easy for Jesus to come to meet Bartimaeus exactly where he was begging. But Jesus loved him too much and understood the human heart too well to do that. Instead he drew near, he got close, but then he had Bartimaeus get up to come to him, to exercise Bartimaeus’ freedom, to stoke his desire,

Fr. Roger J. Landry

Sacred Heart Convent of the Sisters of Life, Manhattan

Feast of the Visitation

May 31, 2023

Zeph 3:14-18, Is 12:2-6, Lk 1:39-56

 

To listen to an audio recording of today’s homily, please click below: 

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The following points were attempted in the homily:

* Nine days ago, during a pilgrimage of Columbia University Students to the Holy Land, I had the privilege to lead them on the last day to the Ein Kerem, in the hill countries of Judah, to the place preserved from the earliest centuries where Zechariah’s and Elizabeth’s house was, where John the Baptist was born, and where the scene of today’s scene of the Visitation took place. It’s one of the most prayerful places, and most Marian, in the Holy Land.

* There are essentially three “stations” to the sanctuary. The first is a lower Church where tradition says, according to the words of St. Luke, that St. Elizabeth kept herself in seclusion for five months. It features three frescoes, one showing Zechariah’s incensing the sacrifice at the temple and praying, the second of the Visitation proper, the third of the killing of the holy innocents and the protection of St. John the Baptist from Herod’s henchman. It also preserves a well that some ascribed to the setting for the embrace between Mary and Elizabeth as well as a stone that Christians in the early centuries posited was used to hide the infant precursor from those who were seeking to kill all infant boys in the general vicinity of Bethlehem, including John, as witnessed in the pseudogospel of St. James 22-23. These three scenes all point to the drama of John’s birth and feels like a place where St. Elizabeth could have come to pray in thanks to God.

* In the upstairs Church, there is an extraordinary history lesson giving us the pre- and post-history of the Visitation. The prehistory involves frescoes of the great heroines of the Old Testament whose lives and witness formed Mary and whose words were interwoven into her Magnificat. We see Sarah, Rachel, Miriam, Deborah, Joel, Judith, Esther, and finally Elizabeth. The post-history involves great Marian saints, like Ireneus, Athanasius, Ephrem, Cyril of Alexandria, Ambrose, Isidore, Hildephonsus, Anselm, Peter Damian, Bernard, Bruno, Germanus of Constantinople, Thomas Aquinas, Bonaventure, Anthony of Padua, Alphonso’s, Francis of Assisi and Dominic. You similarly have various Marian titles that have come up across the centuries: Mother of God, Mother of our Creator, Mother of our Savior, Mother of Mercy, Mediatrix most powerful, Queen of the Apostles, Queen of the Most Holy Rosary, Our Lady of Victory, Our Lady Help of Christians, Queen Conceived without Sin, Queen of Angels, Queen of Angels, Queen of Confessors, Queen of Virgins, Queen of All Saints, Virgin Most Prudent, Virgin most powerful, Virgin most chaste, Virgin most just. You similarly have scenes in which Mary has figured prominently through her intercession, like the wedding feast of Cana and the Battle of Lepanto. Finally you have three scenes in the apse that I like to call Mary’s three beatitudes: “Blessed are you among women,” “All generations will call me blessed,” and “Blessed is the womb that bore thee and the breasts that nursed thee,” all pointing to the praise that even our generation gives her among all women and men.

* Finally the third station is out in the courtyard before the lower chapel, where you have Mary’s Magnificat written in many languages, echoing still today what Mary herself said, and leading the Church in evening praise until the Blessed Fruit of Mary’s womb returns.

Fr. Roger J. Landry

Convent of the Missionaries of Charity, Bronx, NY

Pentecost Sunday 2023

May 28, 2023

Acts 2:1-11, Ps 104, 1 Cor 12:3-7.12-13, Jn 20:19-23

 

To listen to an audio recording of the homily, please click below: 

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The following text guided the homily: 

* Ten days ago, on the Solemnity of the Ascension, I was privileged to be present with pilgrims from Columbia and Focus in the Upper Room in Jerusalem, the twelfth-century edifice built over a fourth-century shrine built over the first century building on Mount Zion that Christians during the first centuries preserved as the first Church in Christianity, where God instituted four Sacraments. The room was crowded with several groups of pilgrims from all over the world and quite noisy. But with the help of our Whispers listening devices, we were able to ponder how Jesus gave us there the Sacraments of the Eucharist and Holy Orders on Holy Thursday, the Sacrament of Penance and Reconciliation on Easter night, and how God the Father and God the Son sent God the Holy Spirit for the first Sacrament of Confirmation on Pentecost. Being the Solemnity of the Ascension, however, we pondered above all the prayer of the early Church, how Jesus at his Ascension a short distance away on the Mount of Olives had enjoined the apostles not to depart from Jerusalem, but to wait for the “promise of the Father” about which they had heard him speak, for “in a few days,” he continued, “you will be baptized with the Holy Spirit.” The apostles and the other followers of Jesus returned to the Upper Room and very wisely huddled around Mary to learn from the one who was overshadowed by the Holy Spirit at Jesus’ virginal conception and who continually lived as a Spouse of the Holy Spirit how to get ready to receive the “promise of the Father” and respond to his action. We entered into that ecclesial prayer, beseeching the Holy Spirit, to fill us with the gifts of knowledge, understanding, wisdom, prudence, reverence, awe and courage, as well as with the fruit of love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-mastery. We chanted the Veni Creator Spiritus and today’s sequence the Veni Sancte Spiritus. We asked the Holy Spirit, the Father of the Poor, the Great Consoler, the sweet guest and refreshment of the soul, the giver of every good gift, the living font, fire, and spiritual unction, the great Consoler and most blessed Light, to come to fill us with heavenly grace and his sevenfold gifts, to illumine our senses and hearts, fill us with love, strengthen our bodies, repel our adversaries, give us his peace, grant us rest and refreshment in work and solace in suffering, wash us of our sins, heal our wounds, correct our errors, irrigate what is lifeless, bend what is resistant, warm what is cold, help us grow to know, love and believe better in Him, God the Father and God the Son, and lead us to merit a virtuous life, salvation and eternal joy. I urged each of my fellow pilgrims to keep up this prayer — begun there in the Upper Room, just as where it had begun 1993 years ago with the Mother, apostles and first disciples of Jesus — alive over the next ten days as we returned home and awaited Pentecost.

* Today every Catholic Church and chapel across the world is an Upper Room where we implore the same outpouring of the Holy Spirit that descended upon the Church at her beginning. We turn to the Pater Pauperum, the “Father of the Poor” with poverty of spirit, recognizing how much we need him, the Dator Munerum, or “Giver of Gifts,” to provide us what we need to live as Christians and to carry out the mission of love Jesus has entrusted to us. And with the insistence of the decenarium of prayer with Mary behind us,

Fr. Roger J. Landry

Conversations with Consequences Podcast

Homily for Pentecost Sunday

May 27, 2023

 

To listen to an audio recording of this short Sunday homily, please click below: 

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The following text guided the homily: 

* This is Fr. Roger Landry and it’s a joy for me to be with you as we enter into the consequential conversation the Risen Lord Jesus wants to have with each of us on Pentecost Sunday.

* I’ve just returned from leading a pilgrimage to the Holy Land. On Ascension Thursday, with Catholic students from Columbia University and Focus Missionaries, I was in a very crowded Upper Room where we pondered how Jesus there gave us four Sacraments: the Eucharist and Holy Orders on Holy Thursday, Confession on Easter Sunday and Confirmation on Pentecost. We spoke about what Jesus said in his valedictory right before ascending to the Father’s right side. He enjoined the apostles not to depart from Jerusalem, but to wait for the “promise of the Father” about which they had heard him speak, for “in a few days,” he said, “you will be baptized with the Holy Spirit.” The apostles and the other followers of Jesus returned to the Upper Room where they huddled around Mary and “devoted themselves with one accord to prayer.” She taught them how to get ready to receive the Holy Spirit, for it was she who was overshadowed by the Holy Spirit at Jesus’ virginal conception and who continually lived as a Spouse of the Holy Spirit, receiving and responding to his inspirations in an exemplary way. United with her they prayed and they waited, day after day, until on the tenth day, the Holy Spirit burst through the windows of the upper room like the noise of a strong driving wind and came down upon each of them as tongues of fire. As we were in the Upper Room, we sang together the Veni Creator Spiritus, the Church’s most famous and traditional prayer beseeching the outpouring of the Holy Spirit, as others stopped to listen. And we pondered the scene from this Sunday’s Gospel, a prelude to Pentecost, when Jesus on the night he rose from the dead, entered the closed doors of the Upper Room, breathed on the apostles and said, “Receive the Holy Spirit.”

* This Pentecost, we will all be in the Upper Room of our parish Churches and Jesus will say to us, “Receive the Holy Spirit.” What does it mean to receive the Holy Spirit?

* We can ponder several things from Sacred Scripture. For example, on Holy Thursday, during the Last Supper, Jesus said that the Holy Spirit would teach us everything and remind us of all that Jesus had told us, that he would testify to Jesus and help us testify, and that he would convict the world with regard to sin, and righteousness and condemnation. To receive the Holy Spirit, therefore, means that we cooperate with the Holy Spirit’s assistance to get to know Jesus and his teaching much better, to remember it, to share it, to live it, to thank God incessantly for it. To receive the Holy Spirit means to cooperate with him in testifying to Jesus, that he is with us always until the end of time, calling us to joy, to life, to love. To receive the Holy Spirit means to fight against sin, to seek righteousness and holiness, and to rejoice in the condemnation of the ruler of this world.

* Many have not received the Holy Spirit. There’s a famous scene in the Acts of the Apostles when St. Paul came to Ephesus and met some disciples. He asked, “Did you receive the Holy Spirit when you became believers?” They responded, “We have never even heard that there is a Holy Spirit.” Our recently deceased Pope Benedict XVI, at World Youth Day in Australia in 2008, said,

Fr. Roger J. Landry

Notre Dame Church, Manhattan

Friday of the Seventh Week of Easter

Memorial of St. Philip Neri

May 26, 2023

Acts 25:13-21, Ps 103, Jn 21:15-19

 

To listen to an audio recording of today’s homily, please click below: 

https://traffic.libsyn.com/secure/catholicpreaching/5.26.23_Homily_1.mp3

 

The following points were attempted in the homily: 

* Today we have one of the most powerful and poignant scenes in the Gospel, which the Church gives us to help us to summarize the graces of the Easter Season and to send us forward into Pentecost and beyond. It’s a continuation, in a sense, of the Easter Octave, since it’s the second half of the Gospel we had on Easter Friday, April 14. Jesus meets Peter and six other disciples on the seashore of Galilee where he cooks them breakfast. At the end of the meal, he takes Simon Peter aside in order to restore his confidence after having totally denied Jesus three times on Holy Thursday just a couple of hours after saying that even if he should have to die for Jesus, he would never betray him. Peter was not yet able to experience the joy of Jesus’ resurrection fully because of the trauma of his sins. But Jesus needed him. Jesus wanted to solidify the rock on whom he was building his Church. So in response to Peter’s three-fold denial, Jesus gave him a chance to make a three-fold affirmation of love.

* Buried within their dialogue is a real drama, but to see it, we have to know a little Greek. The first time Jesus asks Peter if he loves him, the word he uses for love is agape, which means a total self-sacrificial type of love, the type of love Jesus himself showed when he said, “No one has any greater love than to lay down his life for his friends.” “Simon, son of John,” he was asking, “do you love me with agape?” Peter’s response, “Yes, Lord, you know that I love you,” doesn’t use the word “agape,” but rather “philia.” He replies, in other words, “Yes, Lord, you know that I love you as a friend.” Peter, after having broken his promise to die for Jesus before he ever would deny him, wasn’t going to make the same promise again. He was still carrying around the weight of his betrayal. Jesus had called him a friend during the Last Supper because he had revealed to him and the other apostles all that the Father had told him, but Peter had been stripped of the confidence that had made him commit to love Jesus by Jesus’ life-giving standard, that the greatest love is to lay down one’s life for one’s friends. So Jesus asked him a second time, “Peter, do you love me with agape, with total self-sacrificial love?” Peter replied again, “Yes, Lord, you know that I love you with philia, as a friend.” So Jesus in the third question lowered himself to where Peter was comfortable and asked, “Simon, Son of John, do you love me with philia?” That’s when Peter was distressed. He knew the Lord was calling him to more but the Lord was acknowledging that Peter didn’t think he was capable of heroic love. He replied, “Lord, you know everything; you know that I love you as a friend.” Jesus, however, wasn’t going to leave Peter there. He said to him that when he was younger, he used to dress himself and go about as he pleased. But when Peter would grow old, another would “stretch out his hands” — a Greek euphemism for crucifixion — and lead him to a place he didn’t want to go, something, St. John said, was indicating the type of death by which Peter would glorify God. Jesus was telling him, “Even if you don’t want to say again publicly that you love me enough to die for me, you will love me that way, even being crucified for me.” And Jesus, to emphasize the point said to him, “Follow me,” because Peter would follow him all the way.

* What’s the lesson for us? Each of us, too, has had times when we haven’t been faithful to...

Fr. Roger J. Landry

Notre Dame Church, Manhattan

Thursday of the Seventh Week of Easter

Memorial of St. Mary Magdalene dei Pazzi, St. Gregory VII, and St. Bede, Doctor of the Church

May 25, 2023

Acts 22:30.23:6-11, Ps 16, Jn 17:20-26

 

To listen to an audio recording of today’s homily, please click below: 

https://traffic.libsyn.com/catholicpreaching/5.25.23_Homily_1.mp3

 

The following points were attempted in the homily: 

* Today as we continue our preparations for the outpouring of the Holy Spirit, we are provoked by today’s readings to examine the Holy Spirit’s work of unity. He is the personified loving union between the Father and the Son and he has been sent by the Father and the Son so that we might enter into that communion with God and with others, so that we might become one Body, one Spirit, in Christ. The ultimate, eschatological battle in which all of creation is engaged is one of communion versus disunity. Jesus came to reconcile all things in himself, to draw all things to himself on the Cross, to make us one flock with one Shepherd. This will culminate in heaven, when we hope to enter into the communion of saints within the communion of Father, Son and Holy Spirit. But it is opposed by the work of the devil, who is always seeking to isolate us, divide us, and permanently alienate us from God and from others. The most accurate image of Hell is not one full of flames; it’s one in which everyone is as far as possible away from others… The choices we make here on earth are ultimately able to be understood as choices for or against communion with God and others.

* Jesus prays in the Gospel that we might be as united with each other as Father and Son are united, something that’s impossible for us but not impossible for God. This communion of saints among the communion who is Father, Son and Holy Spirit is the Spirit’s principal work. Everything else is an explicitation of that mission. Jesus prays for the success of that Mission in today’s Gospel with insistence, begging him that we might be one so that the world might know that he was sent by the Father and that the Father loves us just as he loves him. That’s an extraordinary prayer that points to the Holy Spirit’s mission. The world will be convinced of Jesus’ presence and mission by the way we’re united with each other. The world will be convinced of God’s personal love for each of us by the way love each other. Our union, our Christian communion brought about by the Holy Spirit, is the most important element of the new evangelization. That’s why we pray for that unity at every Mass as well, uniting ourselves as Bride to Bridegroom, as Body to Head, praying for that gift.

We might be tempted to dismiss Jesus’ prayer as something that sounds beautiful, but which is obviously utopian and beyond our grasp. But Jesus would never have prayed for something impossible. He, through whom we and the whole world were created, never engaged in “wishful thinking.” He not only knew the Truth about us and God, but enfleshed that Truth, fully aware of what was possible and what was not. It is also true that the Father would never refuse the prayer of his Son. As Jesus prayed before the raising of Lazarus, “I thank you, Father, for having heard me. I know that you always hear me” (Jn 11:42). The Father always hears his prayer. Therefore, if Jesus were praying that we be one, that we be as united among ourselves as are the Persons in the Blessed Trinity and that we abide in them as they abide in each other, then that must mean it is possible and is what should be the reality among us. This dual communion is, in fact, what will happen in heaven. If by God’s mercy we follow Christ all the way to heaven, we will be in full communion with the Communion-of-Persons-in-Love who is the Holy Trinity and in that co...

Fr. Roger J. Landry

Notre Dame Parish, Manhattan

Wednesday of the Seventh Week of Easter

May 24, 2023

Acts 20:28-38, Ps 68, Jn 17:11-19

 

To listen to an audio recording of today’s homily, please click below: 

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The following points were considered in today’s homily: 

* Today the Church continues to ponder the valedictory words of Jesus in the Upper Room and of St. Paul in Melitus that we began to consider yesterday. Jesus’ words were to the Father, but he said them aloud so that the apostles could hear them — and through them, we could hear them — and that we might “share [Jesus’] joy completely.” They were also given to us so that we might become Jesus’ glory through coming fully alive in him and so that the Father might be glorified in the Son by means of our having life and joy to the full . St. Paul’s words were to the presbyters of Ephesus, so that they could continue the work that St. Paul had laborered for “three years, night and day … with tears.” As we’ll see, St. Paul’s words were an echo of what Jesus prayed to the Father.

* Today Jesus stresses his relationship to the Father and to the world as well as the relationship he wants us to have to the Father and the world.

* He says that he’s one with the Father and he wants us to be as united to each other as the Father and the Son are united. We will focus on this more tomorrow. What joy we have from being in loving communion with God and each other!

* He stresses twice that he doesn’t belong to the world and we shouldn’t belong to the world, emphasizing that we do not belong to the world “any more” than he does. Those are extraordinary words. He says that we’re supposed to have the same relationship to the world that he does and that we shouldn’t belong to the world any more than he. What joy we have when we are not enslaved to the world!

* He asks the Father to consecrate us so that we might belong not to the world but to the Father just like he belongs to the Father, just as Jesus does. To be consecrated means to be cut off from the profane (sacer) to be with (con) God to such a degree that we share the mission the Father gave the Son. Jesus wants to cut us off from the world to be united to him so that united to him we might come out of love for the world to continue his work, so that the world might be saved. What joy we have to belong to the Father like Jesus does!

* The way we will be consecrated to the Father is “in the truth” of his word. He is the Truth. He is the Word made flesh. To be consecrated in the truth means that we remain in him. It also means that we earnestly seek to remain in him through his Word, that we listen to his words as words to be done, words that help us to enter more deeply into the communion of God. That means we are “living the truth” and not attached to the world and the prince of this world, who is the father of lies. What joy we have because of the gift of God’s word, to know it, to live by it, to trust in it!

* To be consecrated means to belong to him, the Word made Flesh, to such a degree that we share his mission. His sending us into the world just as the Father sent him can only happen when we’re consecrated as a part of his Mystical Body, when we bring into the world the truth of his word. Pope Francis says famously in his exhortation The Joy of the Gospel that we evangelize precisely because of the joy we have in our relationship with God, something we cannot keep to ourselves. We know the different Jesus makes and we want others to experience that same joy.

* He asks the Father to protect us, just as Jesus himself sought to protect us in the Father’s name. He says that the world will hate us because, like him,