Tonight, is very unique, because everything we do, every single Mass we celebrate, every single liturgical celebration we partake in, looks and points to this night, from Lent, to Advent, to even Christmas, they have all prepared us for this holy night, because tonight we celebrate the very culmination of our faith.

St. Augustine,
in fact, calls this Vigil, the Easter Vigil, the “Mother of all Holy Vigils,” because tonight, we stand on the cusp of our salvation, tonight, we keep vigil for the dawn of the Resurrection.

This is
why we begin in darkness, lighting a new fire from which a new candle, the work of bees, as it says in the Exultet, becomes a symbol of Christ our light and the Pillar of Fire that led the Israelites to freedom. And, we followed that fire, that Light of Christ to the promised land of this church, leading us before Him who is our hope of salvation, leading us to the one who cast out the very darkness of sin and death, destroying both by stretching out his arms upon a cross. For, in the words of St. Maximus of Turin: “The light of Christ is an endless day that knows no night.”

And, then we listened to the countless ways in which God has revealed Himself throughout history, seeing His very Will unfold in these pages, in this liturgy, from creation to Resurrection and we see our part in it, we see what Christ did, why He did it, and why it makes any difference at all.

Because it renews our understanding of who we are not just as Christians but as individuals, as those who were created and called by God for a purpose, as those who celebrate the very truth, reality, and crowning achievement of creation, the Resurrection.

This is why tonight the reality of our faith reaches its culmination, and the anticipation and joy of our salvation, of our sanctification, reaches its pinnacle.

Because this is the night that our entire lives have led up to, this is the night that reminds us of what Christ did for us and why it matters, because this is the night, as it says in the Exultet “When Christ broke the prison-bars of death and rose victorious from the underworld.”

T
onight, the very grave itself, that one thing that brings all of us the greatest fear, frustration, anxiety, and sadness was destroyed. Death itself died with Christ’s death, death itself lost all power and, as a result, creation itself was changed, everything was transformed, so that the blood stained Cross we venerated on Good Friday became the same symbol of our redemption on Sunday, so that death became life, and life was renewed.

Tonight then, is not just a continuation of our celebration of Christmas, but the very fulfillment of the mystery of the Incarnation, because the Cross is more than just a symbol of the sacrifice we have recalled these past couple of days, it is the very marriage of Heaven to earth, of the divine to the human, as it says in the Exultet.

The Cross, therefore, was and is the bridge from this world to the next, the Cross joined our universe to God’s so that Heaven was not just opened by the Cross, but became the very road to our salvation.


In fact, in what has become an iconic image, when the fire was extinguished in the Notre Dame Cathedral, and they opened the doors, the first image was a Cross almost glowing gold in the darkness, and below it, the image of the Pieta, Mary holding her lifeless child in her arms. It was as if to show that even in the midst of a great tragedy, even in the midst of a church in ruins, from the smoke and the ashes, the one thing that always stands, the one thing that brings light to the greatest of darkness is, indeed, the Cross.

Therefore, the Cross still exists, not just as a reminder of the violence that was done, or the sacrifice that was made, but as a symbol and an example of how Christ destroyed its power, drained death of its strength and made it, as He makes us, a new creation in Him.

This is why if it is the cross that truly gives our lives meaning, then it is, indeed, the Resurrection that is the culmination of the cross. In fact, the truth is, if Christ did not rise, we would not be Christians, we would not be here at this very moment right now, we would not even be in this church, we would not gather every Sunday, we would have nothing to celebrate.

Christianity
itself would make absolutely no sense, and it would appear, as our Gospel puts it, indeed, as sheer nonsense, venerating a cross, as we did on Good Friday, would seem futile, and our own death, would not just be pointless but hopeless, because, not only did Christ rise, but by His rising in our same flesh He sanctified it, He made it holy, so we could share in His same Resurrection.

Tonight then, we have not only re-enacted the entire history of our salvation, we have partaken of it, as we do every Sunday, we have become what we believe and we live what we have done. Because, we know that our salvation did not end on that cross, we know that the Resurrection, the empty cross glowing in the darkness, is not a fairytale, as the world would have us believe. We know, rather, that this is the most amazing miracle in the world, that it is the not just the culmination of our faith, but, indeed, the very essence of it.

So that the wood of the tree that crucified Him, has become the beacon of our salvation, the blood that He shed, the gold with which He purchased us, and the stone that sealed His tomb, the doorway to Heaven.

That is why when we say “He is Risen!” it is more than just another pious thing to say, it is the very essence of what we long for, the very source of our strength and the foundation of our faith.

It is our hope, it is our foundation, and it is,
indeed, the reason we are Catholic, because in the words of St. Augustine we are an Easter people.

This is why the song, the unbroken song, the word that emerges from our lips, the word that defines us is the one word we buried at the beginning of Lent and, like Christ, has risen again. A word so powerful that it can cause churches throughout the world to shake, a word that we will say for the next 50 days and beyond, a word that we will sing, say and shout until our throats are raw, because the strife is over, the battle is done, it is a word we will mix with all other words, and is the perfect summation of this night, of this season, of our lives, which why it is the only word we need now say today and forever. Alleluia!

It is the only proper way to summarize it all, because it means “praise God,” and that is all we can do, that is what we are called to do, praise Him, because, this night reminds us of the reality of what Christ did for us, it reminds us that our faults were washed away, that our hope was restored and that our lives were, indeed, changed.

Let us then roll back the stone,
because, tonight, Christ is Risen! Tonight, like those in the Gospel, like those who saw that cross in the darkness, we are amazed once again, and by it, we are made a new creation in Him. Therefore, let us with one voice, say it loudly, say it joyfully, and say it often: Alleluia!
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In our Gospel today, Jesus places before us a great challenge, to be perfect as our heavenly Father is perfect, to seek what is seemingly impossible by loving not just those who love us back, but those who might very well hate us. Jesus is telling us to go beyond loving our neighbor and to love our very enemy as well.

What’s more is that it seems that He is telling us that in order to do this, we are, in his words to: “offer no resistance to one who is evil.” And, while it is true that Jesus always encourages the more non-violent approach, these three ways He gives us show a more creative way in which to deal with our enemy.

In fact, He challenges the very popular phrase at the time, “an eye for an eye, a tooth for a tooth” with the suggestion that we give the other cheek. While, at the outset it may not seem too different, this is actually a gesture of defiance, because in order for one to be hit on the right cheek it would have to be done with the back of the right hand.

In biblical understanding, this was symbolically how a master might strike a slave. Therefore, when Jesus says we are to give the other cheek, the left cheek, this is a symbolic gesture of one being equal with the attacker. This puts the attacker in an awkward position, in trying to strike a second time, and, in fact, is actually a non-violent way of standing one’s ground and of refusing to be further insulted.

The same thing is true when Jesus encourages the handing over of one’s cloak as well as their tunic. In biblical times, the Jewish people wore two principal garments, an interior garment and an exterior. The interior was a tunic, it covered the whole body and extended down to the knees. The second garment was called a "cloak," or a mantle.

It was typically the wealthy who would be able to have a cloak, and, in fact, one’s wealth was judged on how many garments they wore. If a poor person, however, had a cloak, it might be the only one they had, and it was common for them to use them as a bedcovering.

Now, in the Biblical times if a poor person borrowed money they would use those garments as collateral for a loan, and if the person was really poor, they would use their cloak. On cold nights, they would need something to cover themselves with, so there was a requirement that the garment had be returned to the poor person every night for warmth. However, he was also required to return the garment each morning until the loan was paid back.

If these requirements were not met by either the poor person borrowing the money or the one lending the money, there would be a lawsuit.

What Jesus is saying then is that by giving their cloak and their tunic, they are giving everything they own, even the clothes upon their back.

In Israel, shame comes upon the person not who is naked but upon the one viewing the nakedness, so the humiliation then is on the accuser.

Lastly, a Roman soldier was allowed to have a slave carry his pack for only one mile, anything beyond that puts the soldier in violation of military law. Jesus then is putting the burden or the punishment on the soldier not the one who is “going the extra mile.”

In each case, Jesus is showing creative ways in which to not give up our dignity as humans and as Christians, but to non-violently oppose our accuser.

This is the way He is saying we are to respond to our enemy, but He is still asking us to love them.

The question then, is how do we love our enemy? 

The typical response is that while we are obliged to love all, we don’t have to like them. That is, though we are not too fond of the person we wish them no harm or that nothing bad befall them.

And, while that is the general understanding of how it is we are to love our enemy, it still seems to fall short, because our enemy, no matter how much they hate us, is still a human being, our enemy is still one molded and shaped by the hand of God.

That is why Jesus shows us another way, by His example as he laid upon the Cross. Because, from the deepest recesses of His heart, He does not say: “Father, condemn them, let your wrath fall upon them,” or “strike them dead at this very moment,” no, His response is different, He says: “Father, forgive them, for they know not what they do.”

He takes the very epitome of evil, the worst that humankind is capable of and He asks for forgiveness, He asks for sanctification, He asks that the most evil action become transformed and blessed by the Father.

Jesus then shows us that, indeed, it is possible to love our enemy, when we love the person with God, that the only way to love our enemy is to pray for them, because prayer is the greatest form of love that any of us can offer. It puts us at the heart of bringing those whom we cannot find forgiveness for, those whom we may hate or who, in turn, may hate us, and turns it into good, by blessing it, by blessing us, by blessing them.

Because, no matter the evil that was done, no matter the hate that exists, prayer levels the playing field, placing both our enemy and ourselves before God, placing us in the very presence of Love. So that while we stand in His presence, it becomes merely impossible to not love even our very enemy.

That is what Jesus means when He says we are to be perfect as our heavenly Father is perfect, because perfect love can only exist within God Himself, and if we seek to bring ourselves before Him who is Love, standing side by side with our enemy, in the end, we will see it is not just our neighbor whom we are to love but even, and most especially, our enemy as well.

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Lord, if you will
Lord, if you will
The Will of God
The Will of God
I have had multiple requests to find a means of making my homilies accessible for others, so this is my first attempt at doing just that. I don't quite know how long I will keep this going nor if I will enjoy "blogging," but here goes.

I chose the title based on that beautiful Scripture passage where a leper approaches Jesus and says quite simply and humbly: "Lord, if you will, you can make me clean." A full abandonment to the Will of God, and in it, there is a combination of confidence and humility, of "self-emptying" and of filling up, as it were.

I believe that our life hinges on God's Will and the more perfectly conformed we are to His Will, the more ours and His become one, so that, in essence, we truly say "my will is His Will and His Will is mine."

That is the heart of what it means, in my opinion, to follow Christ, and since I believe God has gifted me with an ability to preach whether for better or worse, I will use this site to post those homilies.
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