Bishop Michael F. Olson has a new blog! Please visit the link below and don’t forget to bookmark your computers, tablets or mobile phones for quick viewing. Starting October 1st, all future homilies will now be posted there.
Life on the Chrism Trail
The blog of Most Rev. Michael F. Olson
10/02/2020
Bishop Olson has a new blog!
9/27/2020
Homily for the Twenty-sixth Sunday in Ordinary Time
Homily
Twenty-sixth Sunday in Ordinary Time
September 27 2020
St. Patrick Cathedral
Fort Worth, Texas
Ezekiel 18:25-28
Psalm 25:4-5, 8-9, 10, 14
Philippians 2:1-11
Matthew 21:28-32
A story is recorded about Saint Therese of the Child Jesus and the Holy Face. It seems that while she was serving as the Mistress of Novices in her convent, responsible for the formation of the younger sisters, one of them approached the saint and in frustration confided in her: “Oh Sister Therese, I am so far from perfection. I have so many good qualities yet to acquire that it seems that I will never be able to complete this.” To which Saint Therese replied, “No Sister, you have a lot of good qualities to lose.” The point that Saint Therese is making to the younger sister (and to us) is that holiness in our lives as Catholics does not consist in self-sufficiency and verbal compliance to the words of the Gospel. Our faith does not merely complete our life as one part, even if we think it to be the most important part, of our life. Holiness requires a humble response through action and change in behavior that frequently precedes our full change of heart and conversion. Holiness requires action in response to the promptings of God. It requires our conversion by the emptying of our self-sufficiency by which we attempt to live life by turning to God only when we need His assistance to complete our will. It requires our conversion to a spiritual disposition in which we simply respond to and do God’s will for love of Him. Saint Therese says elsewhere, “Holiness consists simply in doing God’s will, and being just what God wants us to be.”
The parable in today’s Gospel underlines this theme of
personal responsibility and the seriousness of Christ’s call to follow Him, to
be His disciple, and to be a faithful member of His Church. The Gospel simply tells
a story of an owner of a vineyard asking his two sons to do some work. One
refuses while the other one agrees. But only the one who refused reconsiders
and goes to work. The one who so quickly answered ‘yes,’ never appears in the
vineyard at all. Perhaps because he never truly considered the gravity of the
invitation to labor in the vineyard and all the things in his life that he
would have to let go of. He thinks that his words are sufficient for a response
and that no action is really required of him because he really takes his father
for granted and thinks himself as self-sufficient. The other one, who initially
declines his father’s invitation, eventually reconsiders because he knows his
father and he knows that his father loves him. He then answers the father’s
call by actions that become the means of redemption of his initial refusal to
do what his father asked him to do. It is the love that his father has for him
and the love which he has for his father that moves him into action and then
finally to profess the faith through action.
In many ways, the example of the son who readily says
“yes” but does not deliver on his actions represents those who treat the Gospel
cynically, who use their faith and religion only as a matter of words to
achieve cultural or political ends, but who fail to act with faith and be
converted in response to God and His call to us. The son who honestly says “no”
but ends up doing what the father asks represents those who recognize the
impossibility of living the Gospel without grace but who incrementally grow in
the Gospel by acting with trust in the call of the Lord by giving of themselves
for the sake of others. By making his response to the invitation of the father
only a matter of words, the son who says “yes” becomes full of himself and
reduces his relationship with his father to one of utility. By responding to
the father with action after an initial refusal, the son who initially says
“no” does not give up in his struggles and is emptied of his selfishness and
grows in the grace of a loving relationship with his father. The one son has lofty
aspirations, but the other son makes a decisive commitment. As Pope Francis
recently said, “Faith in God asks us to
renew every day the choice of good over evil, the choice of the truth rather
than lies, the choice of love for our neighbor over selfishness.”
In today’s second reading, Saint Paul reveals to us that Christ is both the example and the source of grace needed for us to be emptied of our selfishness and our “grasping at” playing God through self-sufficiency. Saint Paul writes, “Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, each looking out not for his own interests, but also for those of others. Have in you the same attitude that is also in Christ Jesus, Who, though He was in the form of God, did not regard equality with God something to be grasped. Rather, He emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, He humbled Himself, becoming obedient to the point of death, even death on a cross.” Jesus who is perfectly selfless because He is fully Divine and fully human, empties Himself not of selfishness but out of love for our salvation in obedience to the Father in Heaven.
In following Him, with the grace of the Holy Spirit, we empty
ourselves of selfishness and of our stubborn attempts to be God through mistreating
God as only a means to our own ends and purposes and reducing our Catholic
faith to simply a matter of words or show. To quote Saint Therese, “When
one loves, one does not calculate. Everything is a grace, everything is the
direct effect of our Father’s love — difficulties, contradictions,
humiliations, all the soul’s miseries, her burdens, her needs — everything,
because through them, she learns humility, realizes her weakness.”
Our responsibility as Catholics is presented to us as working in the vineyard in obedience to our heavenly Father. This requires that we be emptied of our selfishness through gratitude and love. It involves not talking but doing something with our lives in response to God: being patient, understanding, kind and compassionate, generous, and charitable, forgiving and seeking forgiveness. The Kingdom of God is built with concrete deeds and not just beautiful thoughts and empty words. Perhaps the reason why the first son in the parable hesitated in going to the vineyard was because he knew the work was hard and demanding. The work of the mission entrusted to the members of His Church is hard and demanding and, as we will be reminded through the secular media in the coming weeks, it always involves persecution. Are we willing to become part of Christ’s plan or are we only going to talk about treating Him as part of our plans? Each of us is given the same choice by Christ to enter the vineyard or simply to talk about it.
9/20/2020
Homily for the Twenty-fifth Sunday in Ordinary Time
Homily
Twenty-fifth Sunday in Ordinary Time
September 20, 2020
St. Patrick Cathedral
Fort Worth, Texas
Isaiah 55:6-9
Psalm 145:2-3, 8-9, 17-18
Philippians 1:20c-24, 27a
Matthew 20:1-16a
In the Gospel reading for today, Jesus teaches with a parable that underlines the overwhelming generosity and mercy of God announced by Isaiah in our first reading. The workers who arrive late at the vineyard could be referred to as outcasts separated from the fullness of the religious life of Israel, while those who work all day can be taken as those dutiful to the law of God all their lives.
These
dutiful and law-abiding people were continually offended at Jesus’ interaction
with the outcasts and the unclean, or the scoundrels and wicked as Isaiah calls
them. Jesus’ reply to such criticism is both kind and stern. “Are you
envious because I am generous?” After all, even based on strict
justice, the payment of the all-day workers is honest and even generous.
As
we hear the final sentences of the Gospel, Jesus directs our questioning,
reflection, and prayer toward His generosity and the need for our humility. The
generosity of Jesus reveals to us the generosity of the Father in sending His
Son to save us — the preeminent merciful act to which none of us are entitled. “Are
you envious because I am generous? Thus, the last will be first, and the first
will be last.” We are all sinners in need of forgiveness, but those
who come to a realization of their need for God’s mercy will be drawn into the joy
of His immeasurable love, while those who think and feel themselves to be only dutiful
observers of His law may miss the gift of God’s glory that He offers us daily, or
even miss God Himself.
Does
the parable offend our sense of fairness and justice, or does it call us to
enter more deeply into faith and trust in God’s authentic justice and mercy? Does
the parable challenge us to rely on God’s grace — the daily bread for which we
pray in the Lord’s Prayer? This is the daily bread that the Master in the
parable provides according to His own generosity to all who belong and labor in
His vineyard.
We
are tempted to take our stand against the landowner along with those who were
hired first and paid last. But as Isaiah reveals the words of the Lord in
today’s first reading, “For my thoughts are not your thoughts, nor are your ways my
ways, says the LORD. As high as the heavens are above the earth, so high are my
ways above your ways and my thoughts above your thoughts.” If parables
are to reveal the mysteries of God’s Kingdom, then we cannot look at this one
as simply a lesson in the rules of justice and morality of labor relations. If
we did, we would miss the point and reduce God’s ways and thoughts to fit our
own.
What
this parable focuses on is divine generosity and our conversion to God’s way,
not simply the human justice, human equality, and human fairness of a fallen
world. The landowner is more than an employer, he represents God and the laborers
represent all of those who are adopted into His People by Him. The currency in
God’s Kingdom is mercy, understanding, compassion, and forgiveness, and we are
paid according to our need as well as our merit in light of the fullness of the
truth. Saint Paul reminds us today that life is a gift and its goods are
wonderful and worthy of our esteem, but they are nothing compared to the love
of Christ — a love that sets us free and is unconditional. “For my thoughts are not your thoughts, nor are your
ways my ways, says the LORD. As high as the heavens are above the earth, so
high are my ways above your ways and my thoughts above your thoughts.”
Christ shows us in His
full humanity, through His words, through His actions, and through His Cross, what
human thinking, human speaking, and human acting in unity with the high
thoughts and lofty ways of the Father looks like. Christ’s gift to us of the
Holy Spirit at Pentecost, with His accompanying gifts and graces, enables us to
think, to speak, and to act according to the high thoughts and lofty ways of
God. Through His generosity and grace, His thoughts and ways soon transform our
thoughts, our ways, our words, and our actions. For Jesus Christ is the answer
to the prayer expressed in the 145th Psalm we prayed today: “the
Lord is near to all who call on Him.”
Yet,
we are tempted to act like the laborers who are first hired and paid last and
try to reduce the high thoughts and lofty ways of God to the thoughts and ways
of the limited scope and logic of our fallen world, a scope and logic that can
only provide scarcity and suspicion, jealousy and resentment. This temptation
currently looks like the misrepresentation of the Gospel of Life as only one part
of a partisan platform or the fragmented positions of political candidates. To
succumb to this temptation would make the Church subordinate to the power of
the state through the public endorsement of candidates or the alignment of the
Church with any one political party.
To
be clear, the right to life is the preeminent human right established and given
by God Himself as the right upon which all other human rights depend including:
the right to the biologically determined and gendered integrity of human
sexuality and marriage between one man and one woman, the right to family life,
the right to religious liberty, the right to live in peace and security with
sound borders, the right to migrate to sustain one’s life and the life of one’s
family, the right to labor and a just and living wage, the right to private property,
the right to clean and potable water, the right to be told the truth, the right
to a good name, the right to basic healthcare, the right to access to an education
sufficient for participation in the common good of a particular society to name
but a few such rights. As Pope Saint John Paul II wrote in Christi Fideles
Laici in 1988, “The
inviolability of the human person which is a reflection of the absolute
inviolability of God, finds its primary and fundamental expression in
the inviolability of human life. Above all, the common
outcry, which is justly made on behalf of human rights — for example, the
right to health, to home, to work, to family, to culture — is false and
illusory if the right to life, the most
basic and fundamental right and the condition for all other personal
rights, is not defended with maximum determination.”
Thus, direct assaults on human life, especially
upon vulnerable human life, through such social policies and practices as
abortion, assisted suicide, and euthanasia cannot be supported or even
tolerated for the sake of other rights or social goods to be enjoyed by others.
We must begin with respect and protection of the inviolable right to life, but
we as Catholics cannot end there. To live according to the high thoughts and
lofty ways of God means that we must begin by respecting the inviolable right
to life and to continue by respecting the other necessary human rights that are
contingent upon the right to life. The high thoughts and lofty ways of God
require of us the measured respect and fostering of each of these rights in an
ordered and proportionate manner without exclusion of any of them for the sake
of human dignity whereby the first shall be last and the last shall be first. This
is in contradistinction with the ways of the fallen world that would entice us
to break these rights apart and to mistreat them only as isolated and competitive
points of self-interest within a partisan agenda where the first are first and
the last are last.
The earliest name for the Church in the Acts of the Apostles is “the Way” which means “God’s way.” It most clearly does not mean “my way.” It is only by trust in God, nurtured through prayer and the grace of God, that we can be converted from our thoughts of undue entitlement and selfish ways to the high thoughts and lofty ways of God. Thoughts that without His grace are otherwise inaccessible to us. “The Lord is near to all who call on Him.”
9/13/2020
Homily for the Twenty-fourth Sunday of Ordinary Time
Homily
Twenty-fourth Sunday in Ordinary Time
September 13, 2020
St. Patrick Cathedral
Fort Worth, Texas
Sirach 27:30-28:7
Psalm 103:1-4, 9-12
Romans 14:7-9
Matthew 18:21-35
“Wrath and anger are hateful things, yet the sinner hugs them tight.” This passage from the Book of Sirach today is a reflection on anger, vengeance, and forgiveness. Wrath and anger are destructive forces, and we tend to let them overtake us and drive us away from reason. We remember insults and injuries we have received and feel justified in returning the same. Unfortunately, our anger not only hurts others, but make us bitter and resentful and increasingly irrational. The offensive civil discourse of today is neither civil nor discourse because anger has taken over many of us and has foisted disorder into our shared common society.
The extreme positions of the political
left and political right currently have something in common: anger and the
refusal to accept accountability for one’s actions and responsibilities. They
each have the desire to develop a system of government that does not require
human beings to become morally virtuous. Both extremes foist upon the people a
notion of government in which the government becomes the agent whereby the
people become entitled to take little, if any, responsibility for their own
actions or the actions of the society of which they are a part. This includes
both the statist approach of the socialists and the laissez faire
approach of government espoused by contemporary conservatism.
For us to say that individuals are
distinct persons does not mean that they are selfish egoists. Rather,
individuals can only flourish in a community through cooperation with one
another with responsibility for their own behavior and the consequences of
their behavior. This means that persons must cooperate with each other to
survive physically, emotionally, spiritually; or we will end up interacting
with each other as objects to suit our own selfish purposes. Cooperation is
necessary also in the sense that the well-being and moral development of one’s
own person is inherently linked to other persons’ well-being, and without other
persons’ well-being, one’s own well-being would be substantively incomplete.
This
is what comes into focus in the Gospel for this Sunday’s Mass — the parable of
the unforgiving or unmerciful servant. Without excusing the unmerciful servant
for his actions, we wonder how we often imitate those actions. How often do we
forget how God has blessed us? How often do we not even realize what He has
given us? Do we ever ask ourselves how we might repay God’s generosity to us? When
Jesus commands us to forgive seventy-seven times, He is asking for perfection
in forgiveness. Forgiveness takes time and involves our healing and grief of
the pain that we have suffered from the injustice and harm done to us by
another person. Remembering what we have been given and how often we have been
forgiven allows the Holy Spirit to enter and change our hearts. After that,
miracles can happen. And supreme among those miracles is mercy — given and
received. This is the very thing that the unmerciful servant forgot in his
dealings with his fellow servant who owed him so much less (literally, 100 days’
wages) than what he had owed his lord and master, who in showing him mercy,
forgave him the entire debt (literally, 150,000 years’ wages.
It
is important to remember that mercy is not the suspension of the moral order. Mercy
does not ignore wrongdoing and sin. When we receive mercy and when we offer it
to others we are reintroduced to the accountability of the children of God,
just as the prodigal son was so reintroduced by his merciful father. This
accountability maintains a structure of right order beginning with what we owe
God but also involving human beings with a definite hierarchy with rights and
responsibilities.
The
fourth commandment is the duty one has to one’s parents: “Honor your father and
your mother.” The Catechism of the Catholic Church teaches that “the
fourth commandment is addressed expressly to children in their relationship to
their father and mother, because this relationship is the most universal.” But
it also states that the fourth commandment “extends to the duties of pupils to
teachers, employees to employers, subordinates to leaders, citizens to their
country, and to those who administer or govern it.” Furthermore, “this
commandment includes and presupposes the duties of parents, instructors,
teachers, leaders, magistrates, those who govern, all who exercise authority
over others or over a community of persons” (CCC §2199).
The
Catechism calls us to consider that the fourth commandment establishes
the foundation and order for the subsequent commandments revealed to
Moses. These commandments not only serve for the salvation of the world,
but also articulate human rights; among these are the right to life, the
integrity of human sexuality and marriage, the right to property, the right to
be told the truth, and the right to a good name. Thus, the fourth commandment
“constitutes one of the foundations of the social doctrine of the Church”
(CCC §2198).
It
is important to note that the first three commandments articulate what we as
human beings justly owe God, which is the virtue of piety. The fourth
commandment follows upon this debt to God with what we owe other human beings,
which is the virtue of justice. This human debt begins with our parents, father,
and mother, and what follows in the subsequent commandments are the just
delineations of other human relationships within and with society.
We
must remember that the commandments are the Covenant first made by God with
Moses which makes the disparate group of refugee slaves into one chosen people
— God’s chosen people on pilgrimage to the Promised Land. The Commandments
are not an arbitrarily placed list of single and distinct imperatives united
only in that they are ordered by God and intended for human obedience. As
the Covenant, they are binding and follow each other in a clearly ordered and
inherently united sense. Within God’s Covenant, each Commandment follows
the previous one by drawing God’s people more deeply into the loving and just
relationship of belonging to Him and to each other. The Commandments
belong to each other in both substance and order; God’s people belong to each
other in both the substance of family life and an order of political life, language,
and culture.
For us to understand consciously and live well with each other as a nation we should recall that the Ten Commandments undergird our rights and responsibilities in an ordered manner, including the responsibility to forgive. Our civic responsibility as citizens also depends upon our understanding of forgiveness and mercy. This is the forgiveness and mercy we have received from God and the forgiveness and mercy that we are called to give to one another. This is the only path to freedom for us and the development of our consciences as faithful and not just angry citizens.