Catholic Preaching

Fr. Roger J. Landry

Columbia Catholic Ministry, Notre Dame Church, Manhattan

Fourth Sunday of Easter, Year A

April 30, 2023

Acts 2:14.36-41, Ps 23, 1 Pet 2:20-25, Jn 10:1-10

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.30.23_Homily_CCM_1.mp3

 

The following text guided the homily: 

* During my years as a seminarian and young priest in Rome, I often used to take my motorino down from the area of the Vatican to the Basilica of St. Paul’s Outside the Walls, on the road to Ostia, where St. Paul is buried. The Basilica has an incredible outdoor colonnaded atrium, with lots of shade, cool breezes, plants and flowers, where I would sit and pray, reading St. Paul’s letters out loud in Italian to get to know Paul, his thought, and Italian better. I would always lean against a column looking the radiant façade of the Basilica, filled with mosaics. There one sees a vertical triptych of Christ, three different images arranged one on top of each other, an iconographic technique that means they should be interpreted in unison. The top one is a bejeweled Cross, Christ’s throne, underneath which are the words “Spes Unica,” our “only hope.” Underneath is Christ sitting on a throne with his right hand raised in blessing and in his left hand an open book, signifying the words he wants to speak to us. The words come from today’s Gospel. “Oves meae vocem meam audiunt et ego vitam aeternam do eis,” Christ says, “My sheep hear my voice … and I give them eternal life.” The third part of the mosaic is directly underneath Christ’s throne. It’s Jesus depicted as the Lamb looking as if he has been slain triumphant from the dead on the mountain of Calvary from which four rivers are flowing. And coming toward him on the mountain are twelve sheep, depicting the twelve apostles. The symbolism is that before the apostles were ever able to be sent out to shepherd Christ’s flock, they needed to be good sheep of Jesus the Good Shepherd, hear his voice, heed his call, and receive from him the life they seek to proclaim and bring to others. For me, staring at that mosaic for hours, enrolled me, like the apostles before me, like St. Paul, in the school of the Good Shepherd, the Shepherd who lays down his life for his sheep on the wood of the Cross, the Shepherd who blesses us and calls us each by name, the shepherd from whose side flowed the blood and water, the restful water to which he leads us, gives respose, and seeks to make overflow.

* The Fourth Sunday of Easter each year is the annual occasion in which the whole Church is called to enroll in this School. It’s called Good Shepherd Sunday, because on this day the Church focuses on a part of the tenth Chapter of St. John’s Gospel of St. John in which Jesus reveals the relationship he wants to have with each of his faithful followers. Jesus says about himself: “I am the Good Shepherd.” And we, his disciples, with the words of today’s Psalm, cry out: “The Lord is my shepherd. I want, I lack, for nothing!” We mark this truth in the heart of the Easter Season each year, because it is the heart of our Easter joy: with the Risen Lord Jesus as our Shepherd, we truly have it all!

* But it’s key for us to believe and live by those famous words of the Responsorial Psalm. In the midst of a consumerist society, in which we’re bombarded with advertisements that pretend that we’ll be happy only if we obtain what they’re pitching, that we’ll be fulfilled only if we have money and houses, fame and fortune, power and position, we focus instead on the Good Shepherd’s and what he gives, publicly confessing that what Jesus provides is far more fundamental to our happiness in this world than all mammon combined and is absolutely essential to everlasting felicity w...

Fr. Roger J. Landry

Convent of the Missionaries of Charity, Bronx, New York

Fourth Sunday of Easter, Year A

April 30, 2023

Acts 2:14.36-41, Ps 23, 1 Pet 2:20-25, Jn 10:1-10

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.30.23_Homily_1.mp3

 

 

The following text guided the homily: 

* The Fourth Sunday of Easter each year is called Good Shepherd Sunday, because on this day the Church focuses on the tenth Chapter of the Gospel of St. John in which Jesus reveals the relationship he has with each of his faithful followers. Jesus says about himself: “I am the Good Shepherd.” And we, his faithful followers, with the words of today’s Psalm: “The Lord is my shepherd. I want, I lack, for nothing!” We mark this truth in the heart of the Easter Season each year, because it is the heart of our Easter joy: with the Risen Lord Jesus as our Shepherd, we truly have it all!

* But it’s key for us to believe and live by those famous words of the Responsorial Psalm. By them, we publicly confess as Catholics that our treasure is Jesus, that if we have him, but don’t have everything else in the world, we still recognize how rich we are. In St. Ignatius of Loyola’s famous Suscipe prayer, in which we give him permission to take and receive all our liberty, memory, understanding, will, all we have and call our own, we declare, “Give me only your love and your grace, which are enough for me, and I ask for nothing more.” This prayer teaches us something very important about being a good sheep of the Good Shepherd: we recognize that Jesus’ love and grace are not just sufficient but the treasure on which we’ve centered our heart. In the midst of a consumerist society, in which we’re bombarded with advertisements that pretend that we’ll be happy only if we obtain what they’re pitching, that we’ll be fulfilled only if we have money and houses, fame and fortune, power and position, we focus instead on the Good Shepherd’s love and grace. We confess that what Jesus provides is far more fundamental to happiness in this world and is absolutely essential to eternal felicity with him in the eternal sheepfold.

* Throughout the Good Shepherd discourse Jesus gives us in the tenth Chapter of St. John, a different third of which we get each year, Jesus reveals how he seeks to shepherd us and relate to us..

* First, “he calls his own sheep by name” and the sheep hear and recognize his voice. He wants to have a personal relationship with each of us. He knows us. He cares about us. Good sheep of the Good Shepherd recognize his voice in the midst of the cacophony of worldly gurus competing for their attention and follow him rather than those competing voices. They enter into this mind-blowing I-thou relationship with him, responding to his call and calling out to him by name in return. In his homily this morning in Budapest, Pope Francis said, “The history of salvation does not begin with us, with our merits, our abilities and our structures. It begins with the call of God. … Jesus came as the Good Shepherd of humanity, to call us and bring us home. … When we, like sheep, had ‘gone astray’ and each one of us ‘turned to his own way’ (Is 53:6), Jesus took upon himself our iniquities and bore our sins, leading us back to the Father’s heart. This is what we heard from the apostle Peter in today’s second reading: ‘You were going astray like sheep, but now you have returned to the shepherd and guardian of your souls’ (1 Pet2:25). Today too, Jesus … comes to us as the Good Shepherd, he calls us by name and tells us how precious we are in his eyes. He heals our wounds, takes upon himself our frailties and gathers us into the unity of his fold, as children of the Father and brothers and sisters of ...

Fr. Roger J. Landry

Conversations with Consequences Podcast

Homily for the Fourth Sunday of Easter, Vigil

April 29, 2023

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.29.23_Landry_ConCon_1.mp3

 

The following text guided the brief 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 this Sunday.

* The Fourth Sunday of Easter each year is called Good Shepherd Sunday, because on this day the Church focuses on a part of the tenth Chapter of St. John’s Gospel in which Jesus reveals the relationship he has with each of his faithful followers. Jesus says about himself: “I am the Good Shepherd,” and indicates how he shepherds us. His faithful followers respond to him, with the words of Psalm 100, “We are his people, the sheep of his flock!” or with the more famous words of Psalm 23 that we’ll pray this Sunday, “The Lord is my shepherd. I want, I lack, for nothing!” We mark this truth in the heart of the Easter Season each year, because it is the heart of our Easter joy: with the Risen Lord Jesus as our Shepherd, we truly have it all!

* But it’s key for us to believe and live by those famous words of the Responsorial Psalm. By them, we publicly confess as Catholics that our treasure is Jesus, that if we have him, but don’t have everything else in the world, we still recognize how rich we are. One of the prayers I’ve been saying for decades is St. Ignatius of Loyola’s famous Suscipe, which he prayed, taught his Jesuits like Pope Francis to pray and which they have helped the whole world learn how to say, too. “Take, Lord,” we pray with St. Ignatius, “and receive all my liberty, my memory, my understanding and my entire will. All I have and call my own. Whatever I have or hold, you have given me. I return it all to you and surrender it wholly to be governed by your will. Give me only your love and your grace, which are enough for me and I ask for nothing more.” This prayer teaches us something very important about being a good sheep of the Good Shepherd: we recognize that Jesus’ love and grace are enough for us. In the midst of a consumerist society, in which we’re bombarded with advertisements that pretend that we’ll be happy only if we obtain what they’re pitching, that we’ll be fulfilled only if we have money and houses, fame and fortune, power and position, we focus instead on the Good Shepherd’s love and grace. We confess that what Jesus provides is far more fundamental to happiness in this world and is absolutely essential to eternal felicity with him in the eternal sheepfold.

* Throughout the Good Shepherd discourse Jesus gives us in the tenth Chapter of St. John, roughly a different of third of which we get each year, Jesus reveals how he seeks to shepherd us and relate to us.

* First, “he calls his own sheep by name” and the sheep hear and recognize his voice. He wants to have a personal relationship with each of us. He knows us. He cares about us. Good sheep of the Good Shepherd enter into this mind-blowing I-thou relationship with him, responding to his call and calling out to him by name in return.

* Second, he guides or leads us. After calling his sheep by name, “he leads them out. … He goes ahead of them and they follow him.” “He “leads us in right paths for [his] names’ sake.” He takes us “besides the refreshing waters” of baptism and toward the “verdant pastures” of heaven. He wants to lead us on a journey, a true adventure, a life-time pilgrimage. He who is the way doesn’t merely point that path out but accompanies us along it.

Fr. Roger J. Landry

Columbia Catholic Ministry, Notre Dame Church, Manhattan

Friday of the Third Week in Ordinary Time

Memorial of St. Louis Marie Grignion de Montfort, St. Peter Chanel and St. Gianna Molla

April 28, 2023

Acts 9:1-20, Ps 117, Jn 6:52-59

 

To listen to a recording of this homily, please click below: 

https://traffic.libsyn.com/secure/catholicpreaching/4.28.23_Homily_1.mp3

 

The following points were attempted in this homily: 

* Today and tomorrow Jesus gets to the climax of his Bread of Life discourse in the Capernaum Synagogue that the Church has us ponder as a mystagogical catechesis every Easter season so that we may experience the “newness of life” that Jesus died and rose to give us. Today we get to the doctrinal climax; tomorrow to the moral climax. After speaking to us about how he is the True Manna given to us every day as our supersubstantial nourishment, how the Father draws us to this gift, and how we’re supposed to respond to this gift by faith — listening to, learning and doing what Jesus says — today Jesus summarizes everything in words that would have sounded almost brutally raw and somewhat sickening to his original listeners.

* After Jesus said at the end of yesterday’s Gospel that the bread he would give for the life of the world “is my flesh,” the Jews quarreled among themselves asking a totally understandable question, “How can this man give us his flesh to eat?” At first glance it would seem almost as if he were calling them to cannibalism. None of what Jesus was asking would make sense until a year later when Jesus would take bread and wine during the Last Supper, totally change it into his Body and Blood and give it to them to eat and drink. But Jesus was here stressing the aspect of faith, that trusting in him means to trust in what he was saying. They might have legitimate questions about how they would eat his flesh and drink his blood, but they shouldn’t doubt the reality of what he was saying. And Jesus would say that whether or not they ate and drank his body and blood worthily was something of tremendous consequences.

* Swearing an oath, he said, “Amen, amen I say to you, unless you eat the Flesh of the Son of Man and drink his Blood, you do not have life within you.” The Greek word for “eat” is actually gnaw, the way an animal rips every last ounce of meat off of a bone. Jesus assures us that we’re lifeless unless we enter into communion with him through his Body and Blood. We’re lifeless unless we’re living off of him. But if we live off of him we will live forever: “Whoever eats my Flesh and drinks my Blood has eternal life, and I will raise him on the last day.” Then he gives two analogies as to how this works, the first of food and the second of filiation. “For my Flesh is true food, and my Blood is true drink. Whoever eats my Flesh and drinks my Blood remains in me and I in him.” We simply become what we eat and if we eat Jesus’ living flesh and blood we will remain in him and his irrepressible life will remain in us. The second analogy is filiation: “Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.” Jesus in the Eucharist will become the source of our regeneration, our rebirth, our remaking through our entering into his own eternal sonship. That’s the essence of the Christian life. In baptism, we die in Christ and are raised from the dead in him, but we grow in that new life day-by-day through Eucharistic communion with Jesus.

* This lesson about living off of Jesus in Holy Communion each day and thereby becoming one with him is illustrated in today’s memorable first reading that details the conversion of St. Paul. When Saul was “breathing murderous threats against the disciples of the Lord” and had gon...

Fr. Roger J. Landry

Columbia Catholic Ministry, Notre Dame Church, Manhattan

Third Sunday of Easter, Year A

April 23, 2023

Acts 2:14.22-28, Ps 16, 1 Pet 1:17-21, Lk 24:13-35

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.23.23_Homily_CCM_1.mp3

 

The following text guided the homily: 

* Today, after we have accompanied the Lord Jesus on a Eucharistic Pilgrimage to and through the Columbia campus, we have one of the most beautiful, touching and powerful scenes in the Gospel, which teaches us about how the Risen Lord Jesus regularly seeks to journey with us though life, as he comes to walk with us on College Way and throughout Morningside as he ambled alongside our predecessors on the Road to Emmaus. As we head toward the end of the semester, toward finals, and, for those will soon be graduating, toward the post-Columbia pilgrimage of life, this scene teaches us invaluable lessons about how he wants to help us to walk in the light of Christ’s Resurrection — and in his light see light (Ps 36:10; Columbia’s motto).

* Jesus met the two disciples, Cleopas and his anonymous companion — who sometimes in Christian art is portrayed as his wife, perhaps the “Mary the wife of Clopas” who was at the foot of the Cross, since they apparently live in the same home — along the seven-mile path downhill from Jerusalem to Emmaus. That they were heading away from Jerusalem was not just an historical fact, but also a symbol of how they were heading away from the faith that Jerusalem encapsulates. Their hearts had just been put in a blender. They had believed in Jesus, deeming him to be the long-awaited Messiah. Yet their hopes were crushed when they saw him mangled and executed by the Romans. Earlier that day, women had said that his tomb was empty and that they had seen a vision of angels saying Jesus had arisen, but they were obviously reluctant to believe again and have their hopes demolished anew. Jesus met them along the way — he met them where they were at, with all their questions and doubts — but their sadness, and some unmentioned changes in Jesus’ resurrected body, prevented their recognizing him. This seeming stranger stuck his nose into the middle of their conversation and asked, “What are you talking about?” They thought he had no idea! They treated him as if he were someone who cluelessly asked on September 12, 2001, “What’s up?,” oblivious to everything that had occurred the previous day. “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?,” Cleopas asked. Jesus, to draw their reactions to the first Triduum out of them, queried, “What sort of things?” So they told him about Jesus himself, whom they called a “prophet mighty in deed and word,” who they had hoped would be the one to “redeem Israel,” but who was “betrayed and crucified.” But then the incognito Jesus upbraided them, called them “foolish and slow of heart to believe” — slow of heart, not slow of mind, since it was mainly a problem of will and love — and, starting with Moses and all the prophets, interpreted for them all the passages of Sacred Scripture that referred to why the Messiah “had to suffer these things to enter into his glory.” Doubtless he would have mentioned Abel’s being slain by Cain, Isaac’s carrying the wood for the sacrifice on his shoulders, Moses’ leading the Israelites in the Passover through the Red Sea and desert to the Promised Land, Isaiah’s prophecies of the Suffering Servant, the Book of Wisdom’s detailing that the just man would be beset by evildoers, the Psalms’ (especially Ps 22 and 69) foretelling so many details of the crucifixion, Jonah’s spending three days in the belly of the whale, and so much more. As he was talking,

Fr. Roger J. Landry

Archdiocese of New Orleans

Redelegation Training for Extraordinary Ministers of Holy Communion

St. Dominic Church, New Orleans, LA

April 22, 2023

https://traffic.libsyn.com/secure/catholicpreaching/4.22.23_EMHC_II_1.mp3

Fr. Roger J. Landry

Archdiocese of New Orleans

Redelegation Training for Extraordinary Ministers of Holy Communion

St. Dominic Church, New Orleans, LA

April 22, 2023

 

https://traffic.libsyn.com/secure/catholicpreaching/4.22.23_EMHC_I_1.mp3

Fr. Roger J. Landry

Conversations with Consequences Podcast

Homily for the Third Sunday of Easter, Vigil

April 22, 2023

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.22.23_Landry_ConCon_1.mp3

 

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 this Sunday, when we enter into one of the most famous dialogues of all time, one that reveals so much about how he seeks to engage each and all of us during the journey of Christian life.

* It’s the conversation that took place the night Jesus rose from the dead, when he met two disciples walking along the seven-mile path downhill from Jerusalem to Emmaus. That the two disciples were heading away from Jerusalem going downhill into darkness was not just an historical fact, but also a symbol of how they were heading away from the light of faith that Jerusalem symbolizes. Their hearts had just been put in a blender. They had believed in Jesus, deeming him to be the long-awaited Messiah. Yet their hopes were crushed when they saw him mangled and executed by the Romans. Earlier that day, women had said that his tomb was empty and that they had seen a vision of angels saying he had arisen, but they were obviously reluctant to believe again and have their hopes crushed anew. Jesus met them along the way — he met them where they were at, with all their questions and doubts — but their sadness, and likely some undescribed changes in Jesus’ resurrected appearance and voice, prevented them from recognizing him. This seeming stranger stuck his nose into the middle of their conversation and asked, “What are you talking about?” They thought he had no idea, as if he were the only person in Dallas on Nov. 23, 1963 who hadn’t heard of the Kennedy assassination the previous day. So they told him about their hopes for this person named Jesus, a “prophet mighty in deed and word,” who they thought might be the one to “redeem Israel,” but who was “betrayed and crucified.” The incognito Jesus, however, upbraided them, called them “foolish and slow of heart to believe” and, starting with Moses and all the prophets, interpreted for them all the passages of Sacred Scripture that referred to why the Messiah “had to suffer these things to enter into his glory.” Doubtless he would have mentioned the just Abel’s being killed by his envious brother Cain, Isaac’s carrying the wood for the sacrifice on his shoulders, Moses’ through the Passover leading the people through the Red Sea and desert into the promised land, Isaiah’s prophecies about the Suffering Servant, the Book of Wisdom’s foretelling that the just man would be beset by evil doers, the many Psalms, like 22 and 69, that had foretold so many details of the crucifixion, the prophecy of Jonah spending three days in the belly of the earth, and so much more. As he was talking, the light of truth began to penetrate the great darkness of their sadness. They would later recount that their hearts, which had been previously slow to believe, began to burn as this Companion spoke to them along the way, even though they still had no idea who he was. They didn’t want the conversation to end. Hence they invited this Wayfarer into their home: “Stay with us!,” they said. Jesus, who never wants to impose himself on us, accepted their invitation.

* But Jesus had something far greater in mind than merely staying with That’s why when he was at table, “he took bread, blessed it, broke it and gave it to them.” These four verbs are the ones that the evangelists used to describe the multi...

Fr. Roger J. Landry

Columbia Catholic Ministry, Notre Dame Church, Manhattan

Friday of the Second Week of Easter

Memorial of Saint Anselm

April 21, 2023

Acts 5:34-42, Ps 27, Jn 6:1-15

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.21.23_Homily_1.mp3

 

The following points were attempted: 

* The readings of the Easter Season are an annual mystagogical catechesis of the way in which we live together with the Risen Jesus. In this second week, we begin with Nicodemus, which allows us to ponder Jesus’ words about the meaning of Baptism, the rebirth from above God gives us by the Holy Spirit so that we may go wherever the Spirit blows us, so that we might think as God thinks, so that we might live the truth not as a reluctant disciple but as a fervent, courageous disciple.

* In today’s Gospel, we shift from a focus on Baptism to a focus on the Eucharist and begin what I like to call the “Second Octave of Easter,” dedicated to eight different sections of the sixth chapter of the Gospel of St. John, which focuses on how Jesus’ gift of himself in the Eucharist is not only prophesied by the miracle of the multiplication of the loaves and fish but also prophesies the eternal wedding banquet. Jesus worked this miracle and gave us the words we’ll be hearing between now and Saturday of the third week of Easter knowing that we would be focusing on them in the Church after his Resurrection. He gave them to the Church so that we would know how to grow in the power of his resurrection, that, as we’ll hear in upcoming days, if we enter into communion with him through eating his flesh and drinking his blood, we will have eternal life and he will raise us on the last day.

* Today we ponder the miracle of the multiplication of the loaves and fish, which has various Eucharistic resonances. The first is Jesus’ compassion on the crowds. They were hungry and he was going to feed them. In the Eucharist, he feeds our souls with the only nourishment he considers worthy of them, himself. Then we see the collaboration of the apostles and the young boy. Jesus through whom all the plants, fish and animals in the world were made, could have easily created food out of nothing to feed the multitudes, but he wanted to involve his followers. All the apostles could find in a crowd of 5,000 was what a boy had carried, doubtless only for himself: five small buns and two sardines. But Jesus took them, gave thanks to God (the Greek work is eucaristein) and gave them to the crowds. Likewise in the Eucharist Jesus begins with what we give him — the bread and wine that are not only God’s gifts but the “work of human hands” — and multiplies those efforts in an even greater miracle. Finally we see the “leftovers.” Clearly Jesus could have worked the miracle without leftovers, but there were twelve wicker baskets left, one for each apostle, to remind each of them in a sense of what we’re supposed to do with the Eucharistic food we’ve received, to go and give our own bodies and blood, our own love to the extreme, our own compassion for others’ deepest hungers to those in need. There’s no need for us to “horde” the Eucharist, to keep our relationship to ourselves; rather Jesus fills our baskets to overflowing so that we may lavishly share his gifts with others.

* This gift of risen life through communion with the Risen Jesus is what makes us strong. And it’s what in turn makes us a sign. Today we see those consequences in the apostles brought before the Sanhedrin. The Rabbi Gamaliel, the teacher of Saul of Tarsus, talked the members of the Sanhedrin out of their desire to do to the apostles what they had conspired to do to Jesus. This was a totally different theology than that which Caiphas had enunciated weeks e...

Fr. Roger J. Landry

Columbia Catholic Ministry, Notre Dame Church, Manhattan

Thursday of the Second Week of Easter

April 20, 2023

Acts 5:27-33, Ps 34, Jn 3:31-36

 

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

https://traffic.libsyn.com/secure/catholicpreaching/4.20.23_Homily_1.mp3

 

The following points were attempted in the homily: 

* The Easter Season is meant to be a post-baptismal mystagogy, the period in which the Church helps the newly baptized — and those baptized many years before — enter into the reality of the mystery of Christ’s risen life received in the Sacraments, pondering his words, and living the truth so that all our works may be seen as done in God, as we heard earlier this week. Throughout this Second Week of Easter, we have been pondering the mystery of our baptismal sharing in Christ’s risen life through Jesus’ conversation with Nicodemus about spiritual rebirth. Tomorrow we will begin eight days of focus on the Eucharistic reality of the Christian life, our ability to receive Jesus’ risen Body and Blood each day. And all of these truths we’re able to see enfleshed by the members of the early Church in the readings from the Acts of the Apostles.

* Today we have the concluding words of the chapter of Jesus’ conversation with Nicodemus in which Jesus — or St. John, the text is a little ambiguous and scholars go back and forth about whether St. John is quoting Jesus or whether he is giving his own theological reflections on why Jesus said what he said — describes his own mission and the life of anyone born anew from above, as we have been in Baptism. St. Paul told us on Easter Sunday morning, as he told the Colossians, “If you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God.” Today Jesus describes this difference between living with Him risen from the dead or living according to the old Adam: “The one who is of the earth is earthly and speaks of earthly things,” Jesus says, “but the one who comes from heaven is above all. He testifies to what he has seen and heard.” Jesus testifies to what he has seen and heard and a Christian must be a witness to what he has seen and heard in his encounters with Christ in person, in prayer, in the Sacraments. The disciple and apostle of Jesus must be someone who seeks, thinks and testifies to what is above. Jesus describes that not everybody wants to live with hearts aloft. He says that he came as light into the world but many preferred the darkness. “No one accepts his testimony,” Jesus says, referring in general to the fact that most don’t seek the things that are above, most don’t leave the darkness to enter the light, most don’t allow Jesus to change their fundamental orientation at its root, most don’t really convert and continue to lift up their hearts to God. But, Jesus adds, “Whoever does accept his testimony certifies that God is trustworthy for the one whom God sent speaks the words of God. He does not ration his gift of the Spirit.” We believe what Jesus says on the basis of our faith in God. Because we trust in God we trust in what he says and gives witness to. The one born from above allows the Holy Spirit to give witness within him, not putting up any resistance to what God is doing. The Holy Spirit is a witness — just as much as the apostles — to Jesus’ risen life and when we are reborn from him, we give witness together with him. We don’t ration the Holy Spirit’s work, and he helps us, as St. Paul described to the Galatians and the Romans, to “live by the Spirit,” which allows us to be “concerned with the things of the Spirit.”  And for that reason, Jesus says,