Claire Smith

Memorial of Our Lady of Sorrows

Scripture:

1 Timothy 2:1-8
John 19:25-27 or
Luke 2:33-35

Reflection:

On one occasion I was invited to preach in the beautiful Rosary Chapel in Lourdes.  A very large group of us were assembled together in pilgrimage, many who were very ill, whom we lovingly referred to as “maladies.”  The others were family members, friends, and the patrons of the pilgrimage, the Knights and Dames of Malta.

It was the feast of the Blessed Mother, Mary Queen of Heaven and Earth.  I naturally thought of her under her other title, as well, Queen of Angels and Saints.  As I prepared this sermon for the Mass, I remembered prior visits to Lourdes with so many who were ill and suffering in so many different ways.  I knew that if I were to preach about Mary as Queen, I would have to also remember when she became our Queen, so beautifully adorned with clothing, robes, a scepter in her hand, and a golden throne upon which she would sit and inspire.

I remembered all the beautiful images of our Blessed Mother, sitting upon her throne, a moment captured by many Italian and Dutch artists, and others as well.  Radiant in her beauty, surrounded by angels and saints, too.  But because I was so aware of all those who would be seated before me in the Rosary Basilica, so many of whom would be in wheelchairs and voitures, as they are called in French, I knew I could hardly invite them to a golden throne, so majestic and beyond earthly experience.  Rather, as a Passionist, I realized that the Lord was asking me to bring all the assembled to a different place, to the first throne of Mary, the mother of Jesus.  And where do we find this very “first throne” of Mary?  At the foot of the Cross.  We see Mary sitting in the dirt, adorned not with silk robes but rather wearing blood-stained garments and her tear-streaked face, all of which came from the unimaginably painful moment when she held in her arms, embraced in her lap, the broken, crucified body of her beloved Son, Jesus, our Crucified Lord.

This is the moment when Mary, simple maiden of Nazareth, became Queen of Heaven and Earth, Queen of Angels and Saints, seated in the mud and dirt of Calvary, at the foot of the Cross.  This is when Mary became our Queen, our very own “blessed” mother.  And, in this moment, as we approach the Cross of Christ, it is her calloused and stained hand that can reach out and hold our own.  She knows our sorrows; she knows our pain.  Not simply as a queen gloriously enthroned in Heaven, but as a beloved mother who embraces us, even as we seek to understand the meaning behind our own crosses and suffering so often encountered in daily life.  Mary, our Sorrowful Mother, holds us, too, in her warm embrace as she leads us to Jesus, her crucified and beloved Son.  It was on Calvary, sharing in the Passion of Christ, that Mary became our Queen, our Mother of Sorrows.  And it is this special mother gifted us by God whom we honor on the special feast of Our Sorrowful Mother.

Fr. Pat Brennan, C.P. is the director of Saint Paul of the Cross Passionist Retreat and Conference Center, Detroit, Michigan.

Feast of the Exaltation of the Holy Cross

Scripture:

Numbers 21:4b-9
Philippians 2:6-11
John 3:13-17

Reflection:

Condemned or saved?

Today’s gospel ends with a powerful reminder: “For God did not send his Son into the world to condemn the world, but that the world might be saved through him.”

Let’s explore the profound human experience behind the words ‘condemn’ and ‘save.’

Think about the weight of being ‘condemned.’ It’s not just a legal term; it’s the feeling of being judged, ostracized, or permanently marked by our mistakes. It’s the deep sense of being cast out, of having our potential for good extinguished, of facing harsh consequences that feel final. We all carry the fear of being defined solely by our missteps, of being labeled and excluded, of facing a future that feels predetermined by our past actions.

Now consider ‘save.’ Getting saved is the essence of human connection and healing. It’s the friend who pulls us back from the brink, the community that offers a second chance, the process of being understood, supported, and helped to recover. It’s about being freed from the shackles of our past, about having the opportunity to rebuild, to mend what is broken, to find a path toward wholeness and well-being. It’s about being cared for, protected, and given the chance to grow into a better version of ourselves.

What connects these two profound experiences is our inherent capacity for both causing harm and fostering healing, both through our choices and our inactions. We all stumble, making decisions rooted in fear, ignorance, or selfishness that create ripples of negative impact on ourselves and others. These moments of failing to live up to our best selves – whether in our thoughts, our words, our actions, or even what we choose “not” to do – can lead to a sense of internal brokenness, a feeling of being disconnected from our own inherent goodness and from others.

So, the question becomes: how do we navigate these moments when we fall short? Is there a way to move beyond the negative consequences of our actions? Is there a path to internal repair, to rebuilding our sense of self-worth, and to reintegrating into a state of positive contribution and connection with the world around us? Is this what we try to remember to ask Jesus for in our prayers? Are we aligning ourselves with the path of salvation as our best path forward? It’s about consciously deciding to live with greater kindness, awareness, and integrity. It’s about learning from our mistakes, seeking to understand their impact, and actively working to prevent their recurrence. It’s about making conscious choices that promote well-being for ourselves and for all those we encounter. It’s about striving to be the best version of ourselves, not out of fear of judgment, but out of a desire to contribute positively to building God’s kingdom and to foster a world where healing and growth are always possible.

.Jack Dermody is President of Share Our Gifts, Inc., a Passionist alumni organization dedicated to assisting Passionist missions and those who live in poverty. He is also editor of CrossRoads, the Passionist Alumni Association’s newsletter.

Scripture:   

1 Timothy 1:15-17
Luke 6:43-49

Reflection:

Jesus often speaks in parables in the Gospel. He uses an image to describe what the kingdom of God is. Funny how the Scribes and Pharisees ask him to speak plainly. He reveals the meaning to His disciples! I will show you what a follower of mine looks like. One who builds their house on a firm foundation, one who has a firm foundation in God, the Rock. This is the house that can weather the storms, the daily afflictions and bombardments.

This day in 1810 inaugurated Mexico’s war for independence. A Catholic priest Miguel Hidalgo rang the church bells in 1810. In the form of grito, he “decried” Spanish oppression with an impassioned speech. The brutal war lasted nearly eleven years. To this day, the tradition continues with the Mexican president ringing the same 200+year bell at midnight and reciting the cry of pain.

The bell continues to ring out across our world; we hear the cries of the earth. The war in Ukraine persists. Incidents of gun violence are taking the lives of our children. With all these events, what is our firm foundation? We are crying out and searching for our firm foundation. Christ indeed says that in the world that you will have trouble. But also, to take courage because He has conquered the world. Let us hear these “gritos” and stretch out our hands to our needy brothers and sisters. God bless!

Fr. Phillip Donlan, CP, is the Associate Director of Ministry at Christ the King Passionist Retreat Center, Citrus Heights, California.

Scripture:

1 Timothy 1:1-2, 12-14
Luke 6:39-42

Reflection:

St. Paul, in his letter to Timothy, confesses that he was once a blasphemer, a persecutor, and an arrogant man.  But he was mercifully treated because he acted in ignorance in his unbelief.  The gospel reading follows Paul’s candid confession with Jesus’ description of a wooden beam in our own eye.  It is not a grain of sand, a mere pebble or even a splinter.  It is a wooden beam.  Both of these blunt depictions call attention to behaviors that are colossal in their impact on others, but behaviors to which we ourselves are blinded.  Paul excuses his behavior as acting out of ignorance.  However, Jesus is more direct in describing such behavior as hypocritical: “You hypocrite”.  To add insult to injury, Jesus describes the object in our brother’s eye as merely a splinter, not the wooden beam that blinds us to our own behavior.  His words are unsettling.  Of course, like so many of Jesus’ admonitions, they are meant to be.

This gospel has always challenged me to understand what Jesus is telling us.  At first glance, it seems to call us to evaluate every aspect of our behavior to try to understand when, like Paul, we are blasphemers, persecutors, or arrogant people, etc.   It also suggests that it is possible that our brother’s faults might be less onerous than our own, since he only has a splinter in his eye, whereas Jesus tells us that we have a wooden beam in our eye. 

Perhaps this blunt approach is meant to extend beyond our personal evaluation of our behavior within the context of the gospel message.  Might he be telling us that it is not enough to evaluate our behavior in the context of expected good behavior?  We can ponder endlessly about the errors of our ways in various circumstances and resolve to remedy errant behaviors.  But it that enough?  Is our own self-evaluation of our behavior enough?  Does it not come with inherent biases and excuses?  Is it honest and objective? 

What if we were to step outside of our personal perspective and try to comprehend how other people perceive our behavior?  Looking at ourselves through the lenses of our spouses, our children, other relatives, friends and work associates might result in an entirely different perspective of who we are and how we impact those around us.  That is certain to be a very difficult task.  We might not like the answers that we get.  However, perhaps that is the process required to remove the wooden beam that Jesus so eloquently posits in our eye.  How do other people perceive us?  Can we objectively ascertain that?  For many reasons, we might be viewed in a less favorable light than we perceive ourselves.  Even our best attempts to evaluate our own behavior would likely fall short of the depth of our shortcomings.  Our own bias and prejudice would likely cause us to be less candid and truthful.  We would then be acting out of ignorance as Paul confessed.

Lord, please give us grace to see ourselves as others see us and as you see us.  We know that you are eternally merciful, but we need the grace, the wisdom and the clear vision to perceive our own behavioral shortcomings as others perceive them and as you perceive them..  Then guide us to a path of contrition so the wooden beam can be removed from our eye.

May the Passion of Jesus Christ be always in our hearts.

Bill Berger has had a lifelong relationship with the Passionist Family.  Bill and his wife, Linda, are currently leaders of the Community of Passionist Partners (CPPs) in Houston, Texas.

Scripture:

Colossians 3:12-17
Luke 6:27-38

Reflection:

The Golden Rule

The Golden Rule, which can be traced back by some 5,000 years, teaches that we are to treat everyone the way we want to be treated. This ethical teaching is endorsed by nearly every religion and culture. Indeed, it is a global standard. 

Early examples include the ancient Egyptian “Tale of the Eloquent Peasant.” Confucius also taught a version in 6th-5th century BC. The Golden Rule can also be found in Hinduism, Buddhism, and in Ancient Greece, in Judaism and in Christianity. 

That is the historical context of the Golden Rule in today’s gospel of Luke, 6:27-36. ”Do to others as you would have them do to you,” Jesus declares. 

But Jesus doesn’t stop there. Verse 31 is the pivot point where Jesus goes beyond the self- interest of the Golden Rule. Jesus teaches the true motivation for practicing the Golden Rule,, which is nothing less than a radical summary of love. 

The love that Jesus commands in this gospel is one that loves the enemy, loves by doing good to those who hate us, blessing those who hate us, and praying for those who curse us Jesus re-interprets the Golden Rule by pushing the concern for reciprocity out of the picture. 

“If you love those who love you, what benefit is that to you?” Jesus asks. Love and expect nothing in return. That is, love the way Jesus loves us. 

Today’s gospel challenges us to live by the Golden Rule – and more.   If we want to see Golden Rule in its perfection,  all we have to do is gaze on Jesus nailed to the cross.

Deacon Manuel Valencia retired from active retreat ministry at Mater Dolorosa Passionist Retreat Center in Sierra Madre, California, after 23 years. He continues to provide spiritual counseling there and delivers a monthly homily at the retreat chapel.

Scripture:

Colossians 3:1-11
Luke 6:20-26

Reflection:

A summary of today’s readings might look something like this: It’s okay, and can even bring blessings to be poor, hungry, sad, and excluded. It’s not okay and brings condemnation to be angry, greedy, lying, slandering, or immoral. That seems obvious and makes perfect sense. And yet, in our world the latter category is so often practiced and admired at the expense of the former. Why?

Perhaps it’s because this world is so far from the reign of God. We focus on “getting ahead,” and we don’t get ahead by being poor, hungry, sad, or excluded. In fact, we’re taught that to get ahead we must push others down by any means necessary, exclude the “other,” and be #1. It’s a zero-sum game, built on winners and losers rather than on love and the common good. Competition is king, collaboration and compromise are dead, and being at the top of the heap is the only guarantee of survival. Even the Bible is used in defense of this perspective, with wildly popular preachers teaching that the strength of a person’s faith is measured by their prosperity, health, and happiness rather than their morality, justice, and service.

In a milieu like this, it takes concerted, prolonged, and organized effort to turn things around. We must do more than just listen to the Beatitudes; we must reach out to those on the bottom of the heap, speak for them, and act on their behalf. We must live our lives as Jesus lived his, defying those who cause others to be poor, hungry, sad, or excluded. And perhaps the most frightening aspect of all: Jesus tells us that when we do, we will be hated, insulted, and excluded, and may well be pushed to the bottom ourselves. Ouch!

So, if you are willing, how can we all more faithfully live out the Beatitudes and bring God’s reign? This week, I’m looking at the ways I protect myself from seeing, serving, or (God forbid) being poor, hungry, sad or excluded. For instance, how often do I use a “white lie” to protect myself from ridicule or exclusion? How often is my anger toward someone else actually covering up that same fault in myself? How strongly is greed manifested by my determination to ensure I’m financially secure even if others aren’t? How willing am I to speak up for those at the bottom despite repercussions to myself? Am I actively advocating for marginalized people as Jesus would have me do? How much am I willing to risk in order to live out my faith?

I encourage you to ask yourself similar questions. Prophetic Gospel voices are desperately needed in our world today. Let’s do it together.

Amy Florian is an author and consultant in suburban Chicago who travels the country teaching about spirituality, grief, and healing. She has partnered with the Passionists in various ways for many years. Visit Amy’s website: http://www.corgenius.com/.

Memorial of St. Peter Claver

Scripture:

Colossians 2:6-15
Luke 6:12-19

Reflection:

The Twelve, Witnesses to Wholeness

We celebrated on Sunday the canonization of Carlo Acutis and Giorgio Frassati, young men noted for their devotion to the Eucharist. Eight years ago, also on the 23rd Sunday of the year, Teresa of Calcutta was canonized. “The saint of the gutters. Dispenser of Divine Mercy for the crimes of Poverty. A light that shines in the darkness for the many who no longer have tears to shed for their poverty and suffering.” In these saints we see together the Sacramental presence of Jesus, and the ‘servant love’ of John’s Last Supper gospel. Two aspects of the Eucharist at times in tension instead of in unison.

In our daily readings have just concluded a section where the beautiful and holy Sabbath become a focus for argument. Jesus defends his disciples who eat grain in the fields on a Sabbath, and then Jesus is challenged about healing on the Sabbath. The beauty of Sabbath, a day of joy and prayer, a day remembering God’s creation and recreation, is lost in the ugliness of such arguments.

During the Babylonian exile the Torah receives a final editing. One editor known as the ‘priestly author’, adds sections of ritual, celebrations of the feasts and common prayer life of Israel. The Sabbath was celebrated from early times among the people of Israel, as a joyful, prayerful day of rest. During the exile a new emphasis appears affirming the identity of Israel in exile as a holy people for a Holy God with their unique rituals. To the Sabbath celebrated in homes or small gatherings during exile rituals were added. The prophet Ezequiel emphasizes the importance of the Sabbath and law, “Even God submitted to the law of the Sabbath”, and Sabbath laws are proclaimed by Nehemiah when the people rededicate themselves to God after their return to Jerusalem. What Israel brought back from Babylon was new to those who did not go into exile. Strangely it was the Pharisees who called for more leniency from the strictest laws. In Jesus life time the Sadducees where strict, the Pharisees less so, although the arguments about the Sabbath in our readings are with the Pharisees.

In the arguments the profound spirituality we hear in a Talmud reflections is lost: ‘On the eve of the Sabbath a special gift is given, it is taken away when Sabbath ends’. The Sabbath is a gift of grace. Or the custom originating in the fifteenth century of processing out of town to greet the arrival of the Sabbath and returning, chanting “Come Bride, Come Bride”. Later a special song develops and continues even into modern times at the singing of the last verse the cantor and congregation stand and turn to face the door to welcome the Royal Bride of the Sabbath, the Beloved of Israel.

In today’s gospel Jesus ends the arguing and selects his 12 apostles. They will replace the twelve tribes of Israel, be witnesses to the resurrection, and the 12 pillars of the New Jerusalem, the Kingdom of God that Jesus proclaims.

We live in a time of tension and division, a fragile holding together more than a time of gathering the richness of harvest. As the Twelve followed Jesus, taking up their crosses we as disciples do the same. May lesser things not distract our hearts, or keep us from from seeing and enjoying the treasures that we possess.

Fr. William Murphy, CP is a member of Immaculate Conception Community in Jamaica, New York.

Nativity of the Blessed Virgin Mary

Scripture:

Micah 5:1-4a or Romans 8:28-30
Matthew 1:1-16, 18-23

Reflection:

In Saint Matthew’s gospel, the story of Jesus’ birth is told mostly through the eyes of Joseph. He is the one to whom the Lord reveals the Divine plan and Joseph is the one who is the principal actor in these early events. Joseph is however an ‘actor who never speaks’ either in interactions with others or indeed in his dialogue with the Lord. Joseph is a silent witness, but an acute listener and one who acts on every instruction given by the lord (albeit in dreams).

However, while the scripture highlights Joseph’s role in the birth of Jesus, today our focus is drawn towards Mary since the liturgy of today celebrates her birth – a Feast Day that has been celebrated in the Church from around the sixth century onwards.

Tradition celebrates Mary’s parents as Anne and Joachim (who only have the one child Mary herself). We know little of the life of Mary prior to her call by God and her marriage to Joseph, and as to Mary’s early years we must speculate. Perhaps we might consider two possibilities for the life that Mary lived.

Firstly we might note ancient tradition which stresses that from her very childhood Mary was dedicated to God and served in the Temple as a girl and young woman. This tradition can be seen in the writings of the Fathers of the Church who claim that Mary was presented to the Temple and served there from the age of three until the age of fourteen (when she was betrothed to Joseph and left such service to marry). Certainly there is evidence in the scriptures of women offering non-liturgical service in or around the Temple,  and we encounter one such person in the story of Joseph and Mary meeting Anna – an elderly widow who spent her days in service at the Temple.  But whether Mary lived such a life in her early years is beyond my knowledge.

Another way to reflect on Mary’s early years is simply to speculate that her life may have been no less than that of other young girls of her day. Although in such times girls were excluded from formally attending school, there is evidence that both mothers and fathers instructed their children in the Law, the scriptures and the customs and religious practices of the community. Mary’s faithfulness and dedication to God seems to provide ample evidence of her having an education that both nourished and informed her faith deeply. Of course for Mary, as for everyone in her society, education also meant learning basic skills – and indeed far more, since the scriptures record that apart from skills like weaving, cooking and sewing, women in fact undertook various tasks in agriculture and worked with textiles, perfumes and practiced as midwives.

But the essence of today is that of faithfulness. Mary’s whole life is given to God and her faithful stance becomes for us not just a key component in the story of our salvation, but a wonderful example to us of how to live our own lives.

Mary teaches us that discipleship knows no bounds, can be active at any age of our lives and that it is founded upon family, upon learning and listening and upon a deep sense of faith in God. Like Mary we are called to be listeners to the Word and to welcome the Word into our own lives so as to live our lives in service of Jesus ‘God with us’.

Fr. Denis Travers, C.P., is the Provincial Superior of Holy Spirit Province, Australia.