Fr. Joel’s homily for Good Friday

Fr. Joel Homilies

Good Friday – My Best Friend Died Today (3:30)
Good Friday. My best friend died today. And I killed him. I didn’t mean to, but I did. I had other friends and other activities, things I knew he wouldn’t be proud of. Then I discovered a lot of people who felt the same way. We wanted him gone. Finally he was out of my life for good. But as he hung on that cross, dying, I realized that he was the only real friend I’d ever had. And he was dead. My very best friend died today. And I killed him. (2 Apr 2010)


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Fr. Joel’s homily for Palm Sunday (2010)

Fr. Joel Homilies

Lent6 – Make this week Holy (4:30)
Lent, Palm Sunday of the Lord’s Passion. You can tell how much something is worth by the price that was paid for it. You were bought at the price of Christ’s blood. Spend this week meditating on your true value. (28 Mar 2010)

Fr. Joel’s — actually, Deacon Kevin’s homily for Mar 21

Fr. Joel Homilies

Lent5 – Throw Stones or Give Chicken? (9:35)
Today’s homily is brought to you by Deacon Kevin DeCleene
Lent, 5th Sunday. The Gospel shows us many different roles people can play in a situation. In the end, Jesus chooses not to throw stones, but to show unconditional love. This same love can be seen in the generosity of Robert, a many once condemned who now reaches out. Who will you choose to be? (21 Mar 2010)


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Fr. Joel’s homily for Mar 14

Fr. Joel Homilies

Lent4 – A Father’s Prodigal Love (5:30)
Lent, 4th Sunday. What is the moral of the prodigal son? A son learns that his real treasure was his father’s love for him, a fact that the father already knew, and the older son has yet to learn. A Father’s love is worth more than wealth. How often we take God’s love for granted! Take time today to thank someone who loves you generously. (14 Mar 2010)


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Why women cannot be priests (3 of 3)

Benjamin Priesthood

– Fr. Benjamin

In Catholic theology there is a wonderful balance between the male and the female in the work of our salvation. In the book of Genesis, God creates both male and female. Both are tempted, both fall into sin, and both bear the curse of that sin in different ways. This double fall requires a double act of redemption, and so in His Wisdom God brings about the work of redemption though a man and a woman. First, He prepares Mary by preserving her free from Original Sin. We know that Mary is not divine. Like us she is a finite human creature with a human father and mother. God makes her perfect, however, preserving her from any flaw or stain, so that she can perfectly respond to God’s infinite love. Her courageous response of “Yes” allows God to enter human history through her womb. This would be the first act of redemption. Jesus, by his Incarnation, elevates our human condition by uniting a human nature to his divine nature, the second moment of redemption. While God comes to us in Jesus, He comes to us through Mary. If we imagine that Jesus is the bridge between Heaven and earth, Mary is the place where that bridge is anchored on our side. So there is a beautiful cooperation of the divine and human, male and female, in this moment of the Incarnation.

Both male and female also cooperate in the sacrifice which completes our salvation. Jesus offers himself on the cross while Mary is actively offering Him and praying constantly for Him. Protestant theology is typically uncomfortable with this portrayal of Mary, because Jesus’s offering alone is sufficient to bring salvation while Mary’s offering alone is not sufficient. Remember, though, that Jesus did not make His offering alone, He made it united spiritually to Mary. While God could have chosen to bring about salvation without Mary, He instead accepted her offering together with the offering of His son, so that the male and female would both contribute to our redemption. Protestantism, by trying to emphasize Christ, unintentionally creates a theology which is primarily masculine, rather than one that is balanced.

As we delve a little deeper into the mystery of salvation, it becomes clear that God “had” to bring salvation about in this way. I say “had” because God could have chosen to work outside or around the created world. Since He chose to work within his creation, He needed to use a human woman. Clearly He could have brought about a man who was immaculately conceived, but this man would still have been completely incapable of welcoming the Word of God into the world. A woman was necessary for that role. Naturally, the mind can imagine that Mary could have conceived and given birth to a daughter, the incarnate Word of God. This girl could have suffered and died on the cross while her mother prayed below. First, we notice that this scenario would completely lack any male presence in the work of our redemption, creating something unbalanced. On a deeper level, however, the masculinity of Jesus was necessary to fully address the effects of sin (this idea comes from Dr. Mary Lemmons at the University of St. Thomas).

Going back to Adam and Eve, we see that their sin not only disrupted their relationship with God, but it also invited sin and evil into the relationship between the sexes. It is sin which turns the harmony of this beautiful diversity into the “battle of the sexes” where men and women compete with each other. As part of the curse of sin, God says to Eve, “Your desire will be for your husband and he will rule over you.” (Genesis 3:16) This is an artistic summary of the suffering of women through the centuries. Women are naturally inclined to desire to be loved, and to sacrifice for the people in their life as a way of seeking that love. Consequently they face the temptation of idolizing a man and “offering sacrifices” to him, trying to make him the center of her life. Men, on the other hand, are tempted to control and dominate women, taking advantage of their willingness to sacrifice to turn them into servants. A woman is therefore victimized twice, first by her desire to be loved and to sacrifice for the one who loves her, and second by the vice of men who manipulate this desire for their own selfish ends.

This divide cannot be healed by the woman because of her status as the victim. I won’t get into details, but I think that the sad state of the relations between men and women today is due to a well-intentioned attempt to better the status of women from the woman’s side. This cannot possibly work, because it is the man’s side which is most disordered.

Because Jesus came to rescue woman from the oppression of men, he had to come as a man. Jesus does this in two ways. First, He presents a model of manhood which triumphs over selfishness by offering His own life as a sacrifice for others. Women are naturally willing to sacrifice but men must be taught. The crucified Lord is a constant condemnation of those who resort to violence and a constant reminder that God takes the side of the victim in a disordered relationship. You can see clearly that the image of a woman beaten, bloody and nailed to a crucifix, would do nothing to heal this disorder in men. In fact, it would probably only deepen the disorder. Jesus had to be a man in order to teach men how to love.

Jesus also heals the other side of the division by correcting the desire of women. Jesus is a man who can be loved completely without committing idolatry, because He is God. A woman can therefore place Jesus Christ at the center of her life without doing anything wrong. This presence of Jesus helps women to correct their desire for love which can be so easily manipulated. Young, unmarried women I know are particularly fond of the saying, “A woman should be so hidden in Christ that a man has to seek Him to find her.” When a woman seeks the love of Christ she begins to know true love and is less likely to be deceived by the cheap imitations that abound in this disordered world. Her relationship with Christ also creates a very fruitful tension in her relationship with other men. When a woman is receiving love from Christ, no other man can control her access to love and consequently they lose the power to manipulate her. Once again, if Mary had given birth to a daughter as the embodiment of divine love, it would not have helped women to escape from male domination.

I write this, not so much as an argument, but as reflection on the mystery of how God heals and saves. Priesthood, because it continues the ministry of Jesus in a concrete and visible way, continues this mission of reconciling men and women. The priest is first challenged as a man to receive the love of Jesus and to imitate that sacrificial love. He then challenges both men and women to find their need for love in Jesus and to live in a self-sacrificing way. Since the masculinity of Jesus was an essential element of God’s plan of salvation, it is also essential that priests be male. The necessity for priesthood to be a male presence does not mitigate the contribution of women, just as the necessity of Christ as our savior does not reduce the contribution of Mary. In Catholic life there is a wonderful balance between the male and female. Reserving priesthood to men does not create an imbalance, but maintains this beautiful balance.

Why women cannot be priests (2 of 3)

Benjamin Priesthood

– Fr. Benjamin

In my previous post I showed that we know with the certainty of faith that women cannot be Catholic priests. I want to emphasize again that this is a process which involves the whole Church. Most of the Protestant churches which decided to ordain women made this decision by an educated elite, who went ahead with their personal opinions despite the objections of the faithful in the pews and the opposition of centuries of tradition.

Now, the conversation gets really interesting because we believe that God is a reasonable God, and so He does not make decisions arbitrarily but according to a plan which, to some extent, we can understand. Why would God, who gives many gifts and talents to women, not invite them to be priests?

To ask why women cannot be priests makes the assumption that women (for the most part) can do everything men can do. This is true in most careers. It does not really matter whether a woman or man is flying the airplane, answering the phone, filing your taxes, etc. Either can accomplish the necessary set of tasks.

However, gender is not interchangeable in personal relationships. A woman cannot be a father. She could accomplish all the necessary tasks, like taking her sons hunting or teaching them to throw a football, but there is more to fatherhood than doing something. A woman cannot be a father, because fatherhood requires a masculine presence. The same is true on the other side. Although a man can be very tender, nurturing, and caring he cannot fill the role of a mother. “Mother” is not something you do, but it is someone you become. Only a woman can become a mother.

If Catholic priesthood were about fulfilling certain tasks, like preaching and teaching, signing checks, opening the church doors and leading the singing, then it could be filled just as competently by a woman. However, being a priest is not the same as doing certain things.

A woman cannot be a priest, because Catholic priesthood is a personal relationship which requires a masculine presence.
In Catholic theology, we believe that there is only one true priest of the new and eternal covenant. To be eternal, the covenant must be perfect, but all men are imperfect and their sacrifices are imperfect. Jesus offered the perfect sacrifice of his own body and blood. Just as that one true sacrifice is made present throughout the world in the miracle of the Eucharist, the one true priest is made present through the world in the miracle of priesthood. To be a priest is to be a sacrament of the presence of Christ.

This presence must be a masculine presence because the relationship of Christ to his Church is a spousal relationship. St. Paul tells us that husbands should love their wives as Christ loved the Church (Ephesians Chapter 5). The sacrifice of Christ is a sacrifice of intimate love, the same way that a husband offers his own body to his wife. To be a priest is to represent Jesus Christ, not only as prophet, king and teacher, but as bridegroom.

This reality of bridegroom, if lived generously as God intended, naturally gives rise to spiritual fatherhood. This is why priests are traditionally referred to as “Father” in the Catholic tradition (1 Cor. 4:15).

Does this reality exclude women? No, because the priest is not ordained for his own sake. He is ordained as a gift to the people. This is especially obvious when the priest is celibate, and his life is clearly one of personal sacrifice for the sake of the people. Just as queens in the ancient world were attended by eunuchs, the Catholic Church is served by celibate men. This speaks volumes about the dignity of women in God’s eyes. I therefore believe that, far from excluding women, the Catholic priesthood actually elevates the dignity of women to new heights.