#homily — Public Fediverse posts

Priscilla: The Way Is Learned While Walking

Women of the Early Church 4
Acts 18:1–4, 24–28

Introduction
There are some people in Scripture who arrive with fanfare.

Moses comes with a burning bush. Samuel hears a voice in the night. Paul is knocked from his horse—or at least from his certainty—on the road to Damascus.

Priscilla does not enter the story that way. She enters because she has been forced from her home.
Acts tells us that Paul came to Corinth and found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because the emperor Claudius had ordered all Jews to leave Rome.

That is how she enters the biblical record. With an eviction. The Roman emperor made a decree, and so ordinary people had to pack up their belongings, say goodbye to familiar streets, and flee. Priscilla was displaced by imperial power.

We do not know what she left behind. We do not know how much notice she received. We only know that Claudius decided, and Priscilla moved.

It is easy to read past sentences like that in Scripture. We read, “Claudius had ordered all Jews to leave Rome,” and then move immediately to Paul. But imagine being one of the people inside that sentence. An emperor speaks hundreds of miles away, and suddenly your life changes.

Let us pray,
May the words of my mouth and the meditations of our hearts be acceptable in your sight, O God, our Rock and our Redeemer. Amen.

Homily
One of the great themes of the Bible is that powerful people repeatedly imagine that they are the ones controlling history, while God quietly works through the people their decisions scatter. Pharaoh oppresses the Hebrews, and Moses rises. Nebuchadnezzar carries people into exile, and faith survives in Babylon. Caesar Augustus issues a decree, and a child is born in Bethlehem. Claudius drives Priscilla and Aquila from Rome, and they end up in Corinth.

And there they meet Paul.
Empire scatters. God gathers.
Empire displaces. God connects.
Caesar thinks he is moving unwanted people out of Rome. God is building a church. There is something deeply hopeful in that.Sometimes, the place where our story seems to have been interrupted becomes the place from which another story begins.

A menudo, donde nuestra historia se interrumpe, comienza la historia de Dios.

Priscilla does not disappear because she has been displaced. She begins again. The first thing Acts tells us about her new life is wonderfully ordinary. She works.
Paul stays with Priscilla and Aquila because they share the same trade.
Traditionally, we call them tentmakers, though they may have worked more broadly in leather or heavy cloth.

Whatever exactly they made, they made things with their hands. And Paul worked beside them. Before Priscilla becomes known to us as a teacher of theology, we meet her at a workbench.

I love that.
Because we have sometimes made Christian ministry far more complicated than the New Testament does.

We divide life into sacred and secular.
This is church.
That is work.
This is ministry.
That is ordinary life.
But Priscilla’s story does not allow such an easy division.

The apostle Paul is working beside her.
Somewhere between the cutting of cloth and the stitching of leather, conversations must have happened.
Stories were exchanged.
Scriptures were discussed.
Jesus was remembered.
Meals were shared.
Plans were made.
Friendship grew.
The church was forming before anybody called a meeting to order.

Perhaps we should remember that.
Much of the kingdom of God happens while people are doing something else.

Gran parte del reino de Dios sucede mientras la gente está haciendo otra cosa.

At kitchen tables.
In workshops.
In hospital rooms.
On front porches.
During coffee breaks.
While washing dishes after a church supper.
While riding together in a car.
While helping a neighbor repair something that is broken.
We sometimes imagine that the most important moments in Christian history occurred behind pulpits.
(I for one surely hope not!:)

Acts suggests that many of these seminal events happened around ordinary tables and workbenches.

And notice something else.
We usually tell the story of Acts as the story of Paul.
Paul goes here.
Paul preaches there.
Paul starts a church.
Paul writes a letter.
But when Paul arrives in Corinth, he needs people.
He needs work.
He needs community.
And he finds Priscilla and Aquila.
Perhaps instead of asking only what Paul taught Priscilla, we should also ask:
What did Priscilla teach Paul?

The New Testament never really gives us the solitary Christian hero we sometimes imagine.
Paul needs Barnabas.
Paul needs Silas.
Paul needs Timothy.
Paul needs Lydia.
Paul needs Phoebe.
Paul needs Priscilla and Aquila.
The gospel moves through relationships.

El evangelio se mueve a través de las relaciones.

The gospel moves because people open doors.
The gospel moves because somebody cooks supper.
The gospel moves because somebody offers a room.
The gospel moves because somebody says, “You can work here.”
The gospel moves because somebody listens.
The gospel moves because somebody teaches.
The gospel moves because somebody is willing to learn.

And that brings us to the second part of our reading.
Paul eventually leaves Corinth, accompanied by Priscilla and Aquila, and they come to Ephesus.
Then a man named Apollos arrives.
Luke wants us to be impressed with Apollos.
He tells us that Apollos is eloquent, well-versed in the Scriptures, and has been instructed in the Way of the Lord.
This man is gifted.
The kind of preacher people would probably travel aways to hear.
If Apollos lived today, his books would be in the featured section of the Christian bookstore.
People would say, “Have you heard the Apollos podcast?”

And then Luke gives us one important detail.
Apollos knows only the baptism of John.
His understanding of the gospel is real, but incomplete.
And sitting in the synagogue listening to this gifted preacher are these refugee tentmakers Priscilla and Aquila.
They hear both what he understands and what he does not.
That requires discernment.
It is possible to be impressed by someone’s gifts and still recognize the limits of their understanding.
Those two things can be true at the same time.
Apollos is gifted.
Apollos needs discipling.
And Priscilla knows something Apollos needs to know.
What happens next is remarkable.
Priscilla and Aquila take Apollos aside and explain the Way of God to him more accurately.
We should not rush past that sentence either.

A woman in the first-century church helps provide theological instruction to an educated male preacher.
Priscilla knows the Way.
Apollos needs to understand it more fully.
So she helps teach him.
That alone ought to make Priscilla an important figure whenever Christians talk about women and leadership in the church.
She does not ask for permission to understand theology.
She does not ask for permission to teach theology.
She recognizes that a brother in Christ needs to understand the gospel more fully, and she helps him understand.
And perhaps equally remarkable is what Apollos does.
He listens.
The story would fall apart if either person was not receptive to God’s Spirit.
If Priscilla thought, “Who am I to say anything?”
If Apollos thought, “Who is she to teach me?”
Apollos would remain incomplete in his understanding.

The gospel moves forward because one person has enough confidence to speak and another has enough humility to listen.
That may be one of the lessons Acts 18 has for the church today.

We live in an age in which disagreement often becomes combat.
If someone is wrong, we expose them.
Post about them.
Humiliate them.
Gather supporters.
Win the argument.
But that is not what happens here.
Priscilla and Aquila do not interrupt Apollos in the synagogue and shout him down.
They take him aside.
They explain.
They teach.
And he learns.
There is correction here without humiliation.
Truth without cruelty.
Conviction without domination.
Priscilla does not need to destroy Apollos in order to correct him.
And Apollos does not need to defend his ego in order to preserve his dignity.

Both of them understand something we desperately need to recover:
Being corrected is not the same thing as being diminished.
Sometimes being corrected is how God enlarges us.

Ser corregido no es lo mismo que ser menospreciado.
A veces, ser corregido es la manera en que Dios nos hace crecer.

Faith is not finished simply because we know something.
Even mature Christians remain learners.
Even gifted people have blind spots.
Even preachers need teachers.
Amen?
Even teachers need teachers.
No one graduates from discipleship.
As I’ve said in the past, there is no retirement from the call of God.
We spend our lives learning the Way of God more accurately.
Or we should if we are to continue to grow in our faith.

The earliest Christians often spoke of their faith as “the Way.”
Before Christianity became an institution, before it became associated with cathedrals or denominations or creeds or committees, followers of Jesus were known as people of the Way.
A way is something you walk.
It is movement.
Direction.
Practice.
A way is not merely something you believe.
It is something you travel.
And Priscilla’s whole life seems to embody that.
Rome.
Corinth.
Ephesus.
Later, Rome again.
She is almost always moving.
The emperor drives her onto the road, but the road itself becomes part of her ministry.
She travels with the gospel because she has learned that faith is not tied to one building or one city or one circumstance.
Wherever she goes, church seems to happen.

Eventually, Paul writes about a church meeting in the home of Priscilla and Aquila.
Priscilla is driven from one home by an emperor.
And then she spends her life turning other homes into churches.

There is something beautifully subversive about that.
Empire can drive you from a house.
But empire cannot stop hospitality.
Empire can change your address.
But it cannot prevent you from opening your door.
Empire can scatter people.
But God can make the scattered people into a community.

There is another small detail in the New Testament that is worth noticing.
Priscilla and Aquila are mentioned together six times, and in most of those references Priscilla is named first.
In the ancient world, that is unusual enough to make us wonder whether the early church recognized her as a particularly significant leader.
We cannot know exactly why her name sometimes comes first.
But we can at least notice that the New Testament does not seem embarrassed by her prominence.

Paul calls Priscilla and Aquila his coworkers in Christ Jesus.
Coworkers.
Paul even says that they risked their lives for him.
These are people deeply invested in the mission of the church.
And Priscilla becomes a reminder that Christian authority does not always come with a title.
But look at what she does.
She works beside an apostle.
She travels as a missionary.
She helps establish Christian communities.
She opens her home to the church.
She teaches theology.
She mentors a gifted preacher.
She risks her life.
She becomes a trusted coworker in the gospel.
Her authority emerges from the faithfulness of her life.

Su autoridad surge de la fidelidad de su vida.

And perhaps this is where Priscilla speaks most directly to the church.
How many women have known the Way of God more accurately than those given permission to speak?
How many voices have been sitting quietly in our congregations while the church waited for wisdom to arrive from somewhere else?
How many Apollos could become more faithful if they were willing to be taught by a Priscilla?
And perhaps that question cuts both directions.
Is there a Priscilla whom God has placed in your life?
Who might help you know the Way of God more accurately?

Because it is easy to admire Priscilla.
It is harder to become Apollos.
It is harder to say:
“I have something to learn.”
It is harder to discover that being experienced is not the same as knowing everything.
Being a pastor does not mean I cease to be teachable.
Being male does not mean I have nothing to learn from a woman.
Being Christian for fifty years does not mean I have finished learning the Way.
The church becomes healthier whenever Priscilla is free to speak and Apollos is humble enough to listen.

And notice what happens after Apollos receives this instruction.
He goes on to become even more effective in ministry.
Priscilla’s teaching does not diminish him.
It releases him.
That is what good teaching does.
That is what healthy Christian leadership does.
It helps other people become more fully who God has called them to be.
History remembers Apollos preaching.
But behind Apollos stands Priscilla.
And behind many of the people we remember stand people whose names we may never learn.

That may be good news for all of us whose lives sometimes feel rather ordinary.
The kingdom of God is not measured only by what happens in front of crowds.
Sometimes, the kingdom happens when two people sit down with another person and say,
“Come. There is more.”

The Way is learned while walking.
Priscilla walked it from Rome to Corinth, from Corinth to Ephesus, from displacement into community, from labor into ministry, from hospitality into leadership.
And everywhere she went, she seems to have carried one conviction with her:
There is always an opportunity for the gospel to become more fully known.

So perhaps the invitation of Priscilla is simple.
Keep walking.
Keep learning.
Keep listening.
Keep opening the door.
Keep making room for the voices God sends us.
And when God places wisdom in you, do not assume that humility means silence.
Speak.
Teach.
Encourage.
Correct with gentleness.
Offer what you have been given.

Because somewhere there may be an Apollos who knows much but needs to know more.
Somewhere, there may be a Paul who needs a place to work and a community to belong to.
Somewhere, there may be people searching for a church, not realizing that the church may begin when you open your home.
And somewhere, there may be another Priscilla who has spent too long wondering whether anyone will listen.

The story of Acts 18 gives us an answer. The church needs her. The church has always needed her.
Because the Way of God is too large for any one of us to fully understand alone. We learn it together. We teach one another. We receive from one another.
And by the grace of God, as we walk together, we come to know the Way more accurately. Amen.

My #homily for the 18th Sunday in Ordinary Time https://sj.mcharlesworth.fr/homilies/2026-08aug-02-ya-ot-18/

My #homily for the 17th Sunday in Ordinary Time https://sj.mcharlesworth.fr/homilies/2026-07jul-26-ya-ot-17/

My #homily for the 16th Sunday in Ordinary Time https://sj.mcharlesworth.fr/homilies/2026-07jul-19-ya-ot-16/

Holy Speech

A Sermon on James and the Taming of the Tongue

(Note: Sermons can be heard in audio format at https://millersburgmennonite.org/worship/sermon-audio/)

Scripture Texts: James 1:19-20; James 3:1-12

Introduction
Growing up as a sensitive, creative, smart kid with glasses, I was mocked incessantly by my peers—so much so that, while I have experienced much inner healing, I still carry the emotional scars of that verbal abuse to this day. I was reminded of this years ago while standing outside my office in West Virginia. A car drove by and some anonymous kid shouted out the very name I was called incessantly as a boy. I honestly don’t know if they were even hollering at me, but it shook me. So much so that I had to go back inside and talk to my co-worker for a while because I was so upset.

That is the power of words. A word from childhood can come back decades later like a ghost. A word can lodge in the body like a fishbone in the throat. A word can become a bruise that does not show on the skin.

My experience as a child has led me to be very careful in how I use words and to never consciously try to hurt someone with what I say.

But guess what? Even with that sensitivity, I still so totally and completely blow it.

Christ have mercy on us and our barbed tongues.

Let us pray,
May the words of my mouth, may the words of my mouth, may the words of my mouth, and the meditations of our hearts be acceptable in your sight, O God, our Rock and our Redeemer. Amen

Homily
“With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness.”

Proverbs 18:21, in The Message, is even more blunt:
“Words kill, words give life;
they’re either poison or fruit—you choose.”

James will not let us treat words as harmless. For James, words are actions. They bless. They curse. They wound. They heal. They reveal.

Our words come from somewhere. They come from the spring within us. James asks, “Can both fresh water and saltwater flow from the same spring?” A spring reveals its source by what flows from it, and our speech reveals something about the source inside us.

That is a hard word, because I want to separate my words from myself. I want to say, “I didn’t mean it,” or “I was just frustrated.” But James presses deeper. He asks not only, “Were your words technically true?” but, “What did your words produce?” Did they produce the freshly flowing righteousness of God, or the bitter taste of human anger?

James writes, “Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires.”

Quick to listen. Slow to speak. Slow to anger.

That is not just advice for polite conversation. It is spiritual discipline. It is discipleship of the tongue.

In other words, do not let anger drive the bus. Do not let the tongue grab the steering wheel. The Message puts it this way:
“Post this at all the intersections, dear friends: Lead with your ears, follow up with your tongue, and let anger straggle along in the rear. God’s righteousness doesn’t grow from human anger. So throw all spoiled virtue and cancerous evil in the garbage. In simple humility, let our gardener, God, landscape you with the Word, making a salvation-garden of your life.”

I love that that image of being landscaped with the Word where our lives become salvation-gardens.

James reminds us that our words are always cultivating something. Gossip, contempt, and anger plant seeds, but those seeds do not grow into the righteousness of God. They grow into suspicion, resentment, division, and harm.

James calls us to let God garden the tongue by gardening our hearts.
In our polarized age, there are many words floating around that are less like bridges and more like matches. When James says the tongue is a fire, he is not exaggerating. We live in a world where words can follow a person home, follow them into their bedroom, follow them onto their phone, follow them into the night. A cruel word spoken in childhood can echo for decades. A rumor can isolate. A label can become a cage. A repeated insult can become an inner voice.

In a world full of verbal gasoline, the church is called to carry living water.

Christian wisdom then means learning not to pass along every “spark” we hear. The goal is not fearful silence. The goal is to speak truth in a way that still honors the Imago dei, the image of God, in the person before us. (repeat)

Contrary to the old adage, words do hurt just as much as sticks and stones. With our tongues we lie, speak unkindly, slander, curse, and wound. And within the church, sins of the tongue—especially gossip—often do not get the attention they deserve.

That should sober us.

By gossip, I mean speaking about people when they are not present in ways we would not say directly to them. I mean assuming motives, assigning intentions, and telling only the part of the story that makes us look reasonable and the other look ridiculous.

And this includes texts, emails, social media posts, private messages, even prayer requests can become a form ofspiritualized gossip, or “I just thought you should know” conversations that may not actually be ours to have.

So what would it look like for us to keep a tight rein on the tongue? Maybe it begins with us making a few commitments.

• We will not talk negatively about someone by name when they are not present, unless we are seeking wise counsel on our own actions in a careful, limited, and loving way.
• We will speak directly to people whenever possible, rather than building a case about them in our heads or with everyone except them.
• We will not assume motives, repeat rumors, or use prayer concerns as gossip.
• We will ask before we speak: Is this necessary? Is this kind? Is this mine to say? Would I say it this way if the person were present? Am I okay with having my name attached to this comment?

This does not mean that we avoid hard conversations. In fact, it means the opposite. Gossip often grows where direct conversation is avoided. Avoidance dresses itself up as politeness, but then it leaks out sideways. James calls us to something better: be quick to listen, slow to speak, slow to anger.

When we do need to have a hard conversation, Marshall Rosenberg, who developed what is called Nonviolent Communication, offers a helpful pattern: observation, feeling, need, and request. In other words, instead of beginning with accusation, we try to name what we observed without exaggeration.

Then we name how we feel. Then we name what need, value, or concern is underneath that feeling. Then we make a clear request.
That kind of speech is not weak. It is disciplined. It is honest without being cruel. It refuses to curse the image of God in the other person. It also refuses to let resentment fester and grow.

Because James is not calling us to silence. James is calling us to sanctified speech.
Proverbs says, “You choose.” James says, “No one can tame the tongue.” Both are true.

We are responsible for our words, and yet we cannot master the tongue by mere willpower. We need grace. We need discipline. We need the Holy Spirit. We need the angel of the Lord to keep stirring the waters and the Word made flesh to heal the spring from which our words flow.

And because what we say reflects who we are on the inside, we are to practice self-control and submit to God’s discipline.

Our inability to master ourselves can lead us into sin. And we cannot tame our tongues if we are not allowing God to tame, train, heal, and master us.

At times I have been pretty disappointed in myself because I have said some pretty hurtful things. When those moments occur I try to practice the following: I apologize when I say something hurtful. I give and receive forgiveness as needed. I commit myself to being more gentle, practicing greater self-control, submitting to God’s firm and disciplining hand, and staying teachable each and every day.

This tongue-taming business is hard.
But I keep working at it.

I wrote in 2015 called “Phrase” which expresses that work:
a wordsmith i am not
for far too many words
have i wasted
like bitter fruit in my
mouth is the gossip
i have tasted
i have spit them out
like bullets into the
hearts of those i love
i have not been wise as
a serpent nor have i
been gentle as a dove
my tongue has been
the poisoned barb
of a scorpion sting
i have responded in
anger instead of
understanding
o word made flesh
fill my mouth with
your praise
so that all that flows
from me is the sum
of your phrase
And that “phrase” is best summed up in the word love.

I thought that an acrostic using the letters in the word LOVE could be a helpful way to guide our speech.

L — Let love rule. Before we speak, post, send the message, or repeat the story, let love rule. Not fear. Not irritation. Not the need to be right. Not the pleasure of having inside information. Love.
O — Open communication. When there is a problem, we go directly to the person when we can. We speak honestly and humbly. We listen before we defend ourselves. We do not build triangles of resentment by talking to everyone except the person involved.
V — Verify before voicing. We do not assume motives. We do not repeat rumors. We do not confuse our interpretation with the truth. We ask: Do I know this? Is it mine to say? Have I checked it? Would I say it this way if the person were present?
E — Everyone is made in the image of God. This is James’s deepest concern. With the tongue we bless God and curse those made in God’s likeness. But if every person bears God’s image, then no person is merely a problem, a label, a rumor, an enemy, or a punchline.

James is very clear that our speech is not a minor spiritual issue. It is not extra credit. The tongue is a test of the authenticity of our faith. The mouth reveals the heart. The stream reveals the quality of the spring.

So may we truly be a people whose religion is not worthless. May we learn to keep a tight rein on our tongues. May we become quick to listen, slow to speak, and slow to anger. May we refuse to repeat every burning word the world hands us. May we not bless God in one breath and curse our sisters and brothers, God’s image-bearers, in the next.

May love rule.
May our communication be open.
May we verify before voicing.
May we remember that everyone is made in the image of God.
And may all our words reflect the Word made flesh, so that all that flows from us is the sum of Christ’s glorious phrase.
Beloved, may it be so among us.

Let us pray:
O God, grant us the ability to forgo the bridle and bit,
to be patient with the mumblings of others,
but even more so with our own stumbling tongues,
flung here and there without care.
Let us be mindful that
every word we say can be a sacred
prayer.
Amen.

My #homily for the 15th Sunday in Ordinary Time https://sj.mcharlesworth.fr/homilies/2026-07jul-12-ya-ot-15/

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#Homily

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#Homily

Hope everyone is doing well in their Second Life with their AI slop Tai Chi Walking , AI slop constipation cure, AI slop peripheral neuropathy pink salt, tumeric and apple cider cure that also treats every disease that lying creeps who want lots of money can get ChatGPT to list.
Just make sure to clean that apple cider vinegar off your teeth as they'll dissolve away if you don't.
And then you'll need to get the AI slop silicone false teeth. And AI chest, lip, jaw & iris enhancements.
#Homily

Hope everyone is doing well in their Second Life with their AI slop Tai Chi Walking , AI slop constipation cure, AI slop peripheral neuropathy pink salt, tumeric and apple cider cure that also treats every disease that lying creeps who want lots of money can get ChatGPT to list.
Just make sure to clean that apple cider vinegar off your teeth as they'll dissolve away if you don't.
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#Homily

Hope everyone is doing well in their Second Life with their AI slop Tai Chi Walking , AI slop constipation cure, AI slop peripheral neuropathy pink salt, tumeric and apple cider cure that also treats every disease that lying creeps who want lots of money can get ChatGPT to list.
Just make sure to clean that apple cider vinegar off your teeth as they'll dissolve away if you don't.
And then you'll need to get the AI slop silicone false teeth. And AI chest, lip, jaw & iris enhancements.
#Homily

Pope invites new Archbishops to be ‘Good Shepherds’ on Feast of Saints Peter and Paul

During the Mass for the Solemnity of Saints Peter and Paul, Pope Leo XIV invites the faithful to…
#Italy #Europe #Europa #EU #Rome #'popeleoxiv' #homily #mass #saintsandblessed
https://www.europesays.com/italy/28710/

Quote of the day, 26 June: Blessed Mary Josephine

Ah! My Jesus, sweet and dear, I consecrate to you every minute of my day, everything I think, feel, and hope!

I know that what I offer you is only an instant of misery, but you, who can do all things, transform everything into praise of you, who are the love of my heart.

Work, O my Jesus, within my soul; work, and grant that in your hands I may become an instrument of your glory.

I am weak, but you, my strength, act powerfully within me. Do not delay, and quickly heal the infirmities of my soul.

I am abandoned to your most holy will, O Jesus. I love you with all my heart. I am deeply sorry for my sins. I believe in you and adore you.

I desire you within my soul. I bless you and thank you, O my Love.

In you I immerse myself; in you I hope; in you I trust.

Blessed Mary Josephine of Jesus Crucified

From her writings

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Featured image: A nun kneels before Blessed Mary Josephine in the cloister of the Carmel at Ponti Rossi. Image credit: Discalced Carmelites (Used by permission).

https://www.europesays.com/uk/1041973/ Pope in Pavia: “The city is both a gift and a task” #homily #Italy #liturgy #News #PastoralVisit #PopeLeoXIV #World

My #homily for the Solemnity of Pentecost https://sj.mcharlesworth.fr/homilies/2026-05may-24-ya-et-pe/

My #homily for the Solemnity of Pentecost https://sj.mcharlesworth.fr/homilies/2026-05may-24-ya-et-pe/

My #homily for the Solemnity of Pentecost https://sj.mcharlesworth.fr/homilies/2026-05may-24-ya-et-pe/

My #homily for the Solemnity of Pentecost https://sj.mcharlesworth.fr/homilies/2026-05may-24-ya-et-pe/

My #homily for the Solemnity of Pentecost https://sj.mcharlesworth.fr/homilies/2026-05may-24-ya-et-pe/

My #homily for the Feast of the Ascension of the Lord https://sj.mcharlesworth.fr/homilies/2026-05may-17-ya-et-07/

My #homily for the 6th Sunday of Easter https://sj.mcharlesworth.fr/homilies/2026-05may-10-ya-et-06/

My #homily for the 5th Sunday of Easter https://sj.mcharlesworth.fr/homilies/2026-05may-03-ya-et-05/

My #homily for the 4th Sunday of Easter https://sj.mcharlesworth.fr/homilies/2026-04apr-26-ya-et-04/

https://www.europesays.com/africa/198353/ Pope at Mass in Saurimo: ‘The Risen One illumines our path and sanctifies us’ #Africa #angola #ApostolicJourney #homily #mass

https://www.europesays.com/africa/194860/ Pope at Mass in Kilamba: Jesus walks beside the Church in Angola #Africa #angola #homily #mass #PopeLeoXIV

My #homily for the 3rd Sunday of Easter https://sj.mcharlesworth.fr/homilies/2026-04apr-19-ya-et-03/

My #homily for the 2nd Sunday of Easter https://sj.mcharlesworth.fr/homilies/2026-04apr-12-ya-et-02/

My #homily for the Easter Vigil https://sj.mcharlesworth.fr/homilies/2026-04apr-04-ya-et-00/

My #homily for the Mass of the Lord's Supper https://sj.mcharlesworth.fr/homilies/2026-04apr-02-ya-pt-ht/

Archangel Michael

Also called Michael the Taxiarch. A taxiarch is used in the Greek language to mean “brigadier,” or a commander of a company. In Greek Orthodoxy, it refers to the Archangels Michael or Gabriel as leaders of the heavenly hosts.

Michael is an archangel & warrior of God in Christianity, Islam, & Judaism. The earliest surviving mentions of his name are in the 2nd or 3rd centuries BC Jewish works, often but not always apocalyptic. In these works, he’s the chief of the angels & archangels. He’s the guardian prince of Israel & is responsible for the care of the people of Israel.

Christianity conserved nearly all of Jewish traditions concerning him. He’s mentioned explicitly in Revelation 12:7-12, where he does battle with Satan, & in the Epistle of Jude, where the archangel & the devil have an argument over the body of Moses.

The Book of Enoch lists Michael as 1 of 7 archangels. The remaining names are: Uriel, Raguel, Raphael, Sariel, Gabriel, & Remiel. He’s mentioned again in the last chapters of the Book of Daniel, a Jewish apocalypse composed in the 2nd century BC, in which a man clothed in linen tells Daniel that he & “Michael, your prince” are engaged in a battle with the “prince of Persia,” after which, at the end-time, “Michael, the great prince who protects your people, will arise.”

Enoch was instrumental in establishing the pre-eminent place of Michael among the angels & archangels. In later Jewish works, he’s said to be their chief, mediating the Torah, & standing at the right hand of the throne of God.

In the traditions of the Qumran community, he defends, or leads, the people of God in the end-time battle. In other writings, he’s responsible for the care of Israel & acts as commander of the heavenly armies. He’s Israel’s advocate, contesting Satan’s claim to the body of Moses.

He intercedes between God & humanity & serves as High Priest in the heavenly sanctuary. (So would this make him Aaron’s equal? We’re sincerely asking. Let us know your take in the comments.) He accompanies the souls of the righteous dead to Paradise.

The 7 archangels (or 4, as traditions differ, but always include Michael) were associated with the branches of the menorah, the sacred 7-branched lamp stand in the Temple, as the 7 spirits before the throne of God. This is reflected in the Book of Revelation 4:5. Michael is mentioned explicitly in Revelation 12:7-12, where he does battle with Satan & casts him out of heaven so that he no longer has that exclusive access to God as accuser (his former role in the Old Testament).

Satan’s fall at the coming of Jesus marks the separation of the New Testament from Judaism. In Luke 22:31, Jesus tells Peter that Satan has asked God for permission to “sift” the disciples, the goal being to accuse them. But the accusation by Jesus, who thus takes on the role played by angels, & especially by Michael, in Judaism.

Michael is mentioned by anem for the 2nd time in the Epistle of Jude, which is an impassioned plea for the believers to engage in battle against the incursion of the error. In verses 9-10, the author denounces the heretics by contrasting them with the archangel Michael, who, in disputing with Satan over the body of Moses.

According to rabbinic tradition, Michael acted as the advocate of Israel. Sometimes he had to fight with the princes of other nations (Daniel 10:13), & particularly with the angel Samael, Israel’s accuser. Their hostility dates from the time Samael was thrown from heaven & tried to drag Michael down with him, requiring God’s intervention.

The rabbis declare that Michael came into his role as defender at the time of the biblical patriarchs. Rabbi Eliezer ben Jacob said Michael rescued Abraham from the furnace into which he’d been thrown by Nimrod. Some say he was the “one that had escaped” (Genesis 14:13), who told Abraham that Lot had been taken captive & who protected Sarah from defilement by Abimelech.

Michael prevented Isaac’s being sacrificed by his dad by substituting a ram in his place. He saved Jacob, while still in his mom’s womb, from death at the hands of Samuel. Michael later prevented Laban from hurting Jacob. The midrash Exodus Rabbah holds that Michael exercised his function as an advocate of Israel at the time of the Exodus & destroyed Sennacherib’s army.

Epiphanius of Salamis (circa 310-circa 320-403), in his Coptic-Arabic Hexaemeron, referred to Michael as a replacement of Satan. Accordingly, after Satan fell, Michael was appointed to the function Satan served when he was still 1 of the noble angels.

A painting of Michael slaying a serpent became a major art piece at the Michaelion after Constantine defeated Licinius near there in 324. This contributed to the standard iconography that developed of Michael as a warrior saint slaying a dragon. The Michaelion was a magnificent church & in time became a model for hundreds of other churches in Eastern Christianity.

In the 4th century, St. Basil the Great’s homily, De Angelis, St. Michael over all the angels. He was called “Archangel” because he heralds other angels, the title archangelos applied to him in Jude 1:9. The angelology of Pseudo-Dionysius, which was widely read as of the 6th century, gave Michael a rank in the hierarchy of angels.

Later, in the 13th century, others such as Bonventure believed him to be Prince of the Seraphim, the 1st of the 9 angelic orders. According to Thomas Aquinas, Michael is the Prince of the last & lowest choir, the Angels.

Catholics often refer to Michael as “Holy Michael, the Archangel” or “St. Michael.” He’s generally referred to in Christian liturgies as “St. Michael,” as in the Litany of the Saints. In a shortened archangel, is mentioned by name, omitting Saints Gabriel & Raphael.

In Roman Catholic teachings, St. Michael has 4 main roles or offices. His 1st role is the leader of the Army of God & the leader of celestial forces in triumphing over the powers of Hell. He’s viewed as the angelic model for the virtues of the “spiritual warrior,” his conflict with evil taken as “the battle within.”

The 2nd & 3rd roles of Michael in Catholic teachings deal with death. In his 2nd role, he’s the angel of death, carrying the souls of Christians to Heaven. In his 3rd role, he weighs souls on his perfectly balanced scales. The scales are a common object he holds in art.

In his 4th role, St. Michael, the special patron of the Chosen People in the Old Testament, is also Guardian of the Church. St. Michael was revered by the military orders of knights during the Middle Ages. The names of villages around the Bay of Biscay reflect this history.

The Eastern Orthodox give Michael the title Archistrategos, or “Supreme Commander of the Heavenly Hosts.” The Eastern Orthodox pray to their guardian angels & above all, to Michael & Gabriel. The Eastern Orthodox have always had a strong devotion to angels. In modern times, they’re referred to by the term “Bodiless Powers.” Several feasts dedicated to Archangel Michael are celebrated by the Eastern Orthodox throughout the year.

In Russia, many monasteries, cathedrals, courts, & merchant churches are dedicated to the Chief Commander Michael. Most Russian cities have a church or chapel dedicated to the archangel Michael. In Ukraine, the archangel Michael is the patron saint of Kyiv. He became popular from the time of Prince Vsevolod of Kyivan Rus’.

While in the Serbian Orthodox Church, St. Sava has a special role as the establisher of its autocephaly & largest Belgrade church devoted to him, the capital Belgrade’s Orthodox cathedral, the see church of the patriarch, is devoted to Michael.

The place of Michael in the Coptic Church of Alexandra is as a saintly intercessor. He’s the 1 who presents to God the prayers of the just, who accompanies the souls of the dead to Heaven, who defeats the devil. He’s celebrated liturgically on the 12th of each Coptic month.

In Alexandria, a church was dedicated to him in the early 4th century on the 12th of the month of Paoni. The 12th month of Hathor is the celebration of Michael’s appointment in Heaven, where Michael became the chief of the angels.

Seventh-Day Adventists believe that “Michael” is but 1 of many titles applied to the pre-existent Christ, or Son of God. According to Adventist theology, Michael was/is considered the “Eternal Word,” & the 1 by whom all things were created. The Word was then born, incarnated as Jesus.

They believe that the name “Michael” signifies “One Who Is Like God” & that, as the “Archangel” or “chief or head of the angels,” he led the angels; thus, the statement in Revelation 12:7-9 refers to Jesus as Michael.

Jehovah’s Witnesses believe that Michael is another name for Jesus in Heaven, in His pre-human & post-resurrection existence. They say the definite article in Jude 9 identifies Michael as the only archangel. They consider Michael to be synonymous with Christ, described in 1 Thessalonians 4:16: “with a cry of command, with the voice of an archangel, & with the sound of the trumpet.”

They believe the prominent roles assigned to Michael in Daniel 12:1, Revelation 12:7, Revelation 16, & Revelation 19:14 are identical to Jesus’ roles, being the 1 chosen to lead God’s people & as the only 1 who “stands up,” identifying the 2 as the same spirit being.

Because they identify Michael with Jesus, he’s considered the 1st & greatest of all God’s heavenly “sons,” God’s chief messenger, who takes the lead in vindicating God’s sovereignty, sanctifying his name, fighting the wicked forces of Satan & protecting God’s covenant people on earth. Jehovah’s Witnesses also identify Michael with the “Angel of the Lord” who led & protected the Israelites in the wilderness.

Members of the Mormon Church believe that Michael is Adam (of Adam & Eve fame), the Ancient of Days (Daniel 7), a prince, & the patriarch of the human family. They also hold that Michael assisted Jehovah (the pre-mortal form of Jesus) in the creation of the world under the direction of God the Father (Elohim). Under the direction of the Father, Michael also cast Satan out of Heaven.

In Islam, Mika’il (Michael) is 1 of 4 archangels along with Jibril (Gabriel, whom he’s often paired with), Israfil (trumpeter angel) & ‘Azra’il (angel of death). In other Islamic literature, Michael is associated with mercy. He asks God for forgiveness for humans & is 1 of the 1st angels who obeyed God’s orders to bow before Adam.

From the tears of Michael, angels of mercy are created as his helpers. Like Gabriel, with whom he’s often mentioned together, Michael is also a messenger. While Gabriel delivers messages from Heaven to humans, Michael delivers messages to the angelic world.

As the angel to execute God’s providence, he’s also associated with natural phenomena & causes rain upon the lands. Unlike Christian traditions, Michael is rarely shown as a warrior-angel, with a few references to the Battle of Badr by Suyuti as an exception.

The Miraj literature on occasion mentions both Gabriel & Michael as 2 angels who showed Muhammad Paradise & Hell. He’s mentioned in Shia supplication (Dua), reportedly handed down by the 6th Imam Ja’far al-Sadiq, in the prayers for blessings for the Bearers of the Throne.

The figures of Michael & Gabriel/Jibril serve as dual pillars of angelology. While they show up in the same texts, their “personalities” & mythological roles are distinct. Michael is the celestial soldier & protector. While Gabriel is the bridge between the divine mind & the human ear.

The name Michael (Mikha’el) translates from Hebrew as a rhetorical question: “Who is like God?” This name is actually a battle cry used during the primordial war in Heaven.

In the Book of Daniel, Michael is described as the “Great Prince” who stands guard over the people of Israel. Jewish Midrash expands on this. It suggests that Michael is the high priest of the Heavenly Temple. When other nations’ guardian angels argue against Israel, Michael acts as the defense in the celestial courtroom. Because after all, God is the judge of all.

Michael’s most iconic role comes from the Book of Revelation. Here, he leads an army of God against the Dragon (a.k.a. Satan). He’s almost always dressed in Roman/Medieval armor, standing over a defeated demon/dragon, holding a spear/sword.

In Catholic traditions, Michael has a secondary role as the Psychopomp. A Psychopomp is a conductor or a guide of souls. The 1 who “weighs” souls at the moment of death. This is why he’s sometimes shown with scales.

In Islamic tradition, Mikail (Michael) is 1 of 4 archangels. While Jibril feeds the soul (through revelation), Mikail is the Angel of Sustenance. He’s responsible for the forces of nature, specifically rain & lightning. Legends say he’s so moved by the majesty of God that he hasn’t smiled since the creation of Hell.

In the United States, Michael is the patron saint of paratroopers, police officers, & the military.

In the General Roman Calendar, the Anglican Calendar of Saints, & the Lutheran Calendar of Saints, Michael’s feast day is Michaelmas Day (September 29). The day is also the feast day of St. Gabriel & Raphael, in the General Roman Calendar & the Feast of St. Michael & All Angels in the Church of England.

In the Eastern Orthodox Church, St. Michael’s principal feast day is November 8. November 21, if they’re using the Gregorian calendar. Honoring him along with the rest of the “Bodiless Powers of Heaven” (angels) as their Supreme Commander, & the Miracle at Chonae is celebrated on September 6.

In the Coptic Orthodox Church, the main feast day is on 12 Hathor (between November 9 & December 9) & 12 Paoni (between June 8 & July 7). He is celebrated liturgically on the 12th of each Coptic month.

On April 7, the Oriental Orthodox Church commemorates the deliverance of the prophet Jeremiah from prison by Michael.

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Archangel Michael

Also called Michael the Taxiarch. A taxiarch is used in the Greek language to mean “brigadier,” or a commander of a company. In Greek Orthodoxy, it refers to the Archangels Michael or Gabriel as leaders of the heavenly hosts.

Michael is an archangel & warrior of God in Christianity, Islam, & Judaism. The earliest surviving mentions of his name are in the 2nd or 3rd centuries BC Jewish works, often but not always apocalyptic. In these works, he’s the chief of the angels & archangels. He’s the guardian prince of Israel & is responsible for the care of the people of Israel.

Christianity conserved nearly all of Jewish traditions concerning him. He’s mentioned explicitly in Revelation 12:7-12, where he does battle with Satan, & in the Epistle of Jude, where the archangel & the devil have an argument over the body of Moses.

The Book of Enoch lists Michael as 1 of 7 archangels. The remaining names are: Uriel, Raguel, Raphael, Sariel, Gabriel, & Remiel. He’s mentioned again in the last chapters of the Book of Daniel, a Jewish apocalypse composed in the 2nd century BC, in which a man clothed in linen tells Daniel that he & “Michael, your prince” are engaged in a battle with the “prince of Persia,” after which, at the end-time, “Michael, the great prince who protects your people, will arise.”

Enoch was instrumental in establishing the pre-eminent place of Michael among the angels & archangels. In later Jewish works, he’s said to be their chief, mediating the Torah, & standing at the right hand of the throne of God.

In the traditions of the Qumran community, he defends, or leads, the people of God in the end-time battle. In other writings, he’s responsible for the care of Israel & acts as commander of the heavenly armies. He’s Israel’s advocate, contesting Satan’s claim to the body of Moses.

He intercedes between God & humanity & serves as High Priest in the heavenly sanctuary. (So would this make him Aaron’s equal? We’re sincerely asking. Let us know your take in the comments.) He accompanies the souls of the righteous dead to Paradise.

The 7 archangels (or 4, as traditions differ, but always include Michael) were associated with the branches of the menorah, the sacred 7-branched lamp stand in the Temple, as the 7 spirits before the throne of God. This is reflected in the Book of Revelation 4:5. Michael is mentioned explicitly in Revelation 12:7-12, where he does battle with Satan & casts him out of heaven so that he no longer has that exclusive access to God as accuser (his former role in the Old Testament).

Satan’s fall at the coming of Jesus marks the separation of the New Testament from Judaism. In Luke 22:31, Jesus tells Peter that Satan has asked God for permission to “sift” the disciples, the goal being to accuse them. But the accusation by Jesus, who thus takes on the role played by angels, & especially by Michael, in Judaism.

Michael is mentioned by anem for the 2nd time in the Epistle of Jude, which is an impassioned plea for the believers to engage in battle against the incursion of the error. In verses 9-10, the author denounces the heretics by contrasting them with the archangel Michael, who, in disputing with Satan over the body of Moses.

According to rabbinic tradition, Michael acted as the advocate of Israel. Sometimes he had to fight with the princes of other nations (Daniel 10:13), & particularly with the angel Samael, Israel’s accuser. Their hostility dates from the time Samael was thrown from heaven & tried to drag Michael down with him, requiring God’s intervention.

The rabbis declare that Michael came into his role as defender at the time of the biblical patriarchs. Rabbi Eliezer ben Jacob said Michael rescued Abraham from the furnace into which he’d been thrown by Nimrod. Some say he was the “one that had escaped” (Genesis 14:13), who told Abraham that Lot had been taken captive & who protected Sarah from defilement by Abimelech.

Michael prevented Isaac’s being sacrificed by his dad by substituting a ram in his place. He saved Jacob, while still in his mom’s womb, from death at the hands of Samuel. Michael later prevented Laban from hurting Jacob. The midrash Exodus Rabbah holds that Michael exercised his function as an advocate of Israel at the time of the Exodus & destroyed Sennacherib’s army.

Epiphanius of Salamis (circa 310-circa 320-403), in his Coptic-Arabic Hexaemeron, referred to Michael as a replacement of Satan. Accordingly, after Satan fell, Michael was appointed to the function Satan served when he was still 1 of the noble angels.

A painting of Michael slaying a serpent became a major art piece at the Michaelion after Constantine defeated Licinius near there in 324. This contributed to the standard iconography that developed of Michael as a warrior saint slaying a dragon. The Michaelion was a magnificent church & in time became a model for hundreds of other churches in Eastern Christianity.

In the 4th century, St. Basil the Great’s homily, De Angelis, St. Michael over all the angels. He was called “Archangel” because he heralds other angels, the title archangelos applied to him in Jude 1:9. The angelology of Pseudo-Dionysius, which was widely read as of the 6th century, gave Michael a rank in the hierarchy of angels.

Later, in the 13th century, others such as Bonventure believed him to be Prince of the Seraphim, the 1st of the 9 angelic orders. According to Thomas Aquinas, Michael is the Prince of the last & lowest choir, the Angels.

Catholics often refer to Michael as “Holy Michael, the Archangel” or “St. Michael.” He’s generally referred to in Christian liturgies as “St. Michael,” as in the Litany of the Saints. In a shortened archangel, is mentioned by name, omitting Saints Gabriel & Raphael.

In Roman Catholic teachings, St. Michael has 4 main roles or offices. His 1st role is the leader of the Army of God & the leader of celestial forces in triumphing over the powers of Hell. He’s viewed as the angelic model for the virtues of the “spiritual warrior,” his conflict with evil taken as “the battle within.”

The 2nd & 3rd roles of Michael in Catholic teachings deal with death. In his 2nd role, he’s the angel of death, carrying the souls of Christians to Heaven. In his 3rd role, he weighs souls on his perfectly balanced scales. The scales are a common object he holds in art.

In his 4th role, St. Michael, the special patron of the Chosen People in the Old Testament, is also Guardian of the Church. St. Michael was revered by the military orders of knights during the Middle Ages. The names of villages around the Bay of Biscay reflect this history.

The Eastern Orthodox give Michael the title Archistrategos, or “Supreme Commander of the Heavenly Hosts.” The Eastern Orthodox pray to their guardian angels & above all, to Michael & Gabriel. The Eastern Orthodox have always had a strong devotion to angels. In modern times, they’re referred to by the term “Bodiless Powers.” Several feasts dedicated to Archangel Michael are celebrated by the Eastern Orthodox throughout the year.

In Russia, many monasteries, cathedrals, courts, & merchant churches are dedicated to the Chief Commander Michael. Most Russian cities have a church or chapel dedicated to the archangel Michael. In Ukraine, the archangel Michael is the patron saint of Kyiv. He became popular from the time of Prince Vsevolod of Kyivan Rus’.

While in the Serbian Orthodox Church, St. Sava has a special role as the establisher of its autocephaly & largest Belgrade church devoted to him, the capital Belgrade’s Orthodox cathedral, the see church of the patriarch, is devoted to Michael.

The place of Michael in the Coptic Church of Alexandra is as a saintly intercessor. He’s the 1 who presents to God the prayers of the just, who accompanies the souls of the dead to Heaven, who defeats the devil. He’s celebrated liturgically on the 12th of each Coptic month.

In Alexandria, a church was dedicated to him in the early 4th century on the 12th of the month of Paoni. The 12th month of Hathor is the celebration of Michael’s appointment in Heaven, where Michael became the chief of the angels.

Seventh-Day Adventists believe that “Michael” is but 1 of many titles applied to the pre-existent Christ, or Son of God. According to Adventist theology, Michael was/is considered the “Eternal Word,” & the 1 by whom all things were created. The Word was then born, incarnated as Jesus.

They believe that the name “Michael” signifies “One Who Is Like God” & that, as the “Archangel” or “chief or head of the angels,” he led the angels; thus, the statement in Revelation 12:7-9 refers to Jesus as Michael.

Jehovah’s Witnesses believe that Michael is another name for Jesus in Heaven, in His pre-human & post-resurrection existence. They say the definite article in Jude 9 identifies Michael as the only archangel. They consider Michael to be synonymous with Christ, described in 1 Thessalonians 4:16: “with a cry of command, with the voice of an archangel, & with the sound of the trumpet.”

They believe the prominent roles assigned to Michael in Daniel 12:1, Revelation 12:7, Revelation 16, & Revelation 19:14 are identical to Jesus’ roles, being the 1 chosen to lead God’s people & as the only 1 who “stands up,” identifying the 2 as the same spirit being.

Because they identify Michael with Jesus, he’s considered the 1st & greatest of all God’s heavenly “sons,” God’s chief messenger, who takes the lead in vindicating God’s sovereignty, sanctifying his name, fighting the wicked forces of Satan & protecting God’s covenant people on earth. Jehovah’s Witnesses also identify Michael with the “Angel of the Lord” who led & protected the Israelites in the wilderness.

Members of the Mormon Church believe that Michael is Adam (of Adam & Eve fame), the Ancient of Days (Daniel 7), a prince, & the patriarch of the human family. They also hold that Michael assisted Jehovah (the pre-mortal form of Jesus) in the creation of the world under the direction of God the Father (Elohim). Under the direction of the Father, Michael also cast Satan out of Heaven.

In Islam, Mika’il (Michael) is 1 of 4 archangels along with Jibril (Gabriel, whom he’s often paired with), Israfil (trumpeter angel) & ‘Azra’il (angel of death). In other Islamic literature, Michael is associated with mercy. He asks God for forgiveness for humans & is 1 of the 1st angels who obeyed God’s orders to bow before Adam.

From the tears of Michael, angels of mercy are created as his helpers. Like Gabriel, with whom he’s often mentioned together, Michael is also a messenger. While Gabriel delivers messages from Heaven to humans, Michael delivers messages to the angelic world.

As the angel to execute God’s providence, he’s also associated with natural phenomena & causes rain upon the lands. Unlike Christian traditions, Michael is rarely shown as a warrior-angel, with a few references to the Battle of Badr by Suyuti as an exception.

The Miraj literature on occasion mentions both Gabriel & Michael as 2 angels who showed Muhammad Paradise & Hell. He’s mentioned in Shia supplication (Dua), reportedly handed down by the 6th Imam Ja’far al-Sadiq, in the prayers for blessings for the Bearers of the Throne.

The figures of Michael & Gabriel/Jibril serve as dual pillars of angelology. While they show up in the same texts, their “personalities” & mythological roles are distinct. Michael is the celestial soldier & protector. While Gabriel is the bridge between the divine mind & the human ear.

The name Michael (Mikha’el) translates from Hebrew as a rhetorical question: “Who is like God?” This name is actually a battle cry used during the primordial war in Heaven.

In the Book of Daniel, Michael is described as the “Great Prince” who stands guard over the people of Israel. Jewish Midrash expands on this. It suggests that Michael is the high priest of the Heavenly Temple. When other nations’ guardian angels argue against Israel, Michael acts as the defense in the celestial courtroom. Because after all, God is the judge of all.

Michael’s most iconic role comes from the Book of Revelation. Here, he leads an army of God against the Dragon (a.k.a. Satan). He’s almost always dressed in Roman/Medieval armor, standing over a defeated demon/dragon, holding a spear/sword.

In Catholic traditions, Michael has a secondary role as the Psychopomp. A Psychopomp is a conductor or a guide of souls. The 1 who “weighs” souls at the moment of death. This is why he’s sometimes shown with scales.

In Islamic tradition, Mikail (Michael) is 1 of 4 archangels. While Jibril feeds the soul (through revelation), Mikail is the Angel of Sustenance. He’s responsible for the forces of nature, specifically rain & lightning. Legends say he’s so moved by the majesty of God that he hasn’t smiled since the creation of Hell.

In the United States, Michael is the patron saint of paratroopers, police officers, & the military.

In the General Roman Calendar, the Anglican Calendar of Saints, & the Lutheran Calendar of Saints, Michael’s feast day is Michaelmas Day (September 29). The day is also the feast day of St. Gabriel & Raphael, in the General Roman Calendar & the Feast of St. Michael & All Angels in the Church of England.

In the Eastern Orthodox Church, St. Michael’s principal feast day is November 8. November 21, if they’re using the Gregorian calendar. Honoring him along with the rest of the “Bodiless Powers of Heaven” (angels) as their Supreme Commander, & the Miracle at Chonae is celebrated on September 6.

In the Coptic Orthodox Church, the main feast day is on 12 Hathor (between November 9 & December 9) & 12 Paoni (between June 8 & July 7). He is celebrated liturgically on the 12th of each Coptic month.

On April 7, the Oriental Orthodox Church commemorates the deliverance of the prophet Jeremiah from prison by Michael.

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Your contribution is appreciated.

Make a monthly donation

Your contribution is appreciated.

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Pope tells priests to use their brains, not AI, to write homilies

https://fed.brid.gy/r/https://interaksyon.philstar.com/trends-spotlights/2026/02/27/309874/pope-tells-priests-to-use-their-brains-not-ai-to-write-homilies/

A quotation from Josh Billings

Whenever a minister haz preached a sermon that pleazes the whole congregashun, he probably haz preached one that the Lord wont endorse.
 
[Whenever a minister has preached a sermon that pleases the whole congregation, he probably haz preached one that the Lord won’t endorse.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1871-06 (1871 ed.)

More about this quote: wist.info/billings-josh/82236/

#quote #quotes #quotation #qotd #joshbillings #audience #challenge #congregation #discomfort #enjoyment #homily #pleasing #preacher #sermon #crowdpleaser

A quotation from Josh Billings

Whenever a minister haz preached a sermon that pleazes the whole congregashun, he probably haz preached one that the Lord wont endorse.
 
[Whenever a minister has preached a sermon that pleases the whole congregation, he probably haz preached one that the Lord won’t endorse.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1871-06 (1871 ed.)

More about this quote: wist.info/billings-josh/82236/

#quote #quotes #quotation #qotd #joshbillings #audience #challenge #congregation #discomfort #enjoyment #homily #pleasing #preacher #sermon #crowdpleaser

A quotation from Josh Billings

Whenever a minister haz preached a sermon that pleazes the whole congregashun, he probably haz preached one that the Lord wont endorse.
 
[Whenever a minister has preached a sermon that pleases the whole congregation, he probably haz preached one that the Lord won’t endorse.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1871-06 (1871 ed.)

More about this quote: wist.info/billings-josh/82236/

#quote #quotes #quotation #qotd #joshbillings #audience #challenge #congregation #discomfort #enjoyment #homily #pleasing #preacher #sermon #crowdpleaser

My #homily for the 2nd Sunday in Ordinary Time https://sj.mcharlesworth.fr/homilies/2026-01jan-18-ya-ot-02/

Quote of the day, 11 December: St. John Paul II

Saint Maravillas of Jesus was motivated by a heroic faith that shaped her response to an austere vocation, in which she made God the centre of her life. Having overcome the painful circumstances of the Spanish Civil War, she established new foundations for the Order of Carmel, imbued with the characteristic spirit of the Teresian reform. Her life of contemplation and monastic enclosure did not prevent her from responding to the needs of the persons she dealt with and promoting social and charitable works around her.

The new Saints have very concrete faces, and their history is well known. What is their message? Their works, which we admire and for which we thank God, are not due to their own efforts nor to human wisdom but to the mysterious action of the Holy Spirit who inspired in them an unshakeable adherence to the risen and crucified Christ and the decision to imitate him. Dear Catholic faithful of Spain:  let yourselves be influenced by these marvellous examples!

Saint John Paul II

Homily, Mass and Canonization (excerpt)
Plaza de Colón in Madrid, 4 May 2003

Note: Those canonized with Saint Maria Maravillas were Saints Pedro Poveda, José María Rubio, Genoveva Torres Morales, and Ángela of the Cross Guerrero González.

Featured image: This portrait of Saint Maria Maravillas of Jesus hangs in the Cathedral of Our Lady of La Almudena, Madrid. Image credit: © José Luiz Bernardes Ribeiro (Some rights reserved)

#canonization #foundress #homily #stJohnPaulIi #stMariaMaravillasDeJesus

Quote of the day, 27 August: St. John Paul II

Once again, during my service to the universal Church in the See of Saint Peter, I come to my native town of Wadowice.

With great emotion I gaze upon this city of my childhood years, which witnessed my first steps, my first words and those “first bows” which, as Norwid puts it, are “like the eternal profession of Christ: ‘Be praised!’” (cf. Moja piosenka [My Song]).

The city of my childhood, my family home, the church of my Baptism… I wish to cross these hospitable thresholds, bow before my native soil and its inhabitants, and utter the words of greeting given to family members upon on their return from a long journey: “Praised be Jesus Christ!”

In a particular way, I wish to greet the Discalced Carmelite Fathers of Górka in Wadowice. We are meeting on an exceptional occasion: 27 August this year marks the centenary of the consecration of the Church of Saint Joseph, at the Convent founded by Saint Raphael Kalinowski.

As I did as a young man, I now return in spirit to that place of particular devotion to Our Lady of Mount Carmel, which had such a great influence on the spirituality of the Wadowice area. I myself received many graces there, and today I wish to thank the Lord for them.

I am pleased that I was able to beatify, together with one hundred and eight martyrs, Blessed Father Alfonsus Mary Mazurek, a pupil and later a worthy teacher in the minor seminary attached to the Convent.

I had the opportunity to meet personally this witness of Christ who in 1944, as prior of the convent of Czerna, confirmed his fidelity to God by a martyr’s death.

I kneel in veneration before his relics, which rest in the Church of Saint Joseph, and I give thanks to God for the gift of the life, martyrdom, and holiness of this great Religious.

Saint John Paul II

Homily, Eucharistic celebration in Wadowice, Poland
Wednesday, 16 June 1999

Featured image: Opening of the John Paul II Museum in Wadowice, 9 April 2014. Image credit: M. Śmiarowski / KPRM (Polish Foreign Ministry) / Flickr

#BlessedAlphonsusMaryMazurek #Czerna #DiscalcedCarmelites #friars #homily #martyrs #StJohnPaulII #StRaphaelKalinowski #Wadowice

Quote of the day, 26 June: Blessed Mary Josephine

It has always been my heart’s burning desire to fulfill the will of God; I have never wanted anything else. I have lived and am living the divine will. It is something I need more than the food I eat and the air I breathe.
— Blessed Mary Josephine of Jesus Crucified
Autobiography

Looking more closely at the history and message of Blessed Mary Josephine, we better understand the inescapable need for a contemplative dimension in every Christian life. Her example shows us a concrete path for cultivating it. Her very existence was a true school of charity—toward her fellow sisters and, through her cloistered life, toward a wide apostolic field she served only to help others love the Lord more deeply.

She, too, like Saint Thérèse of the Child Jesus, did not want to “become a saint by halves.”

With her own unique character and mystical gifts—marked by extraordinary spiritual experiences—she embodied a life entirely rooted in one guiding conviction: “I want to live by feeding on the will of God… I want my will to be made one with His.”

Again, in her Diary, she wrote: “I ardently desire to live in the will of God. I know that this is how saints are made, and I want to become a saint to give glory to God.”

This program of life should be the great aspiration of every Christian, in perfect harmony with the words of Christ, our only and supreme model: “My food is to do the will of the Father” (Jn 4:34), because “whoever does the will of God lives forever” (1 Jn 2:17).

Cardinal José Saraiva Martins

Message at the Beatification of Blessed Mary Josephine of Jesus Crucified
Naples, 1 June 2008

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Featured image: A nun kneels before Blessed Mary Josephine in the cloister of the Carmel at Ponti Rossi. Image credit: Discalced Carmelites (Used by permission).

⬦ Reflection Question ⬦
What would it mean for you to feed on the will of God in your daily life?
⬦ Join the conversation in the comments.

#beatification #BlessedMaryJosephineOfJesusCrucified #gloryToGod #homily #willOfGod

Quote of the day, 26 April: Pope Francis & Blessed Anne of Jesus

These stanzas, Reverend Mother, were obviously composed with a certain burning love of God.

Saint John of the Cross to Blessed Anne of Jesus
Prologue to the Spiritual Canticle

The history of the Belgian Church is rich in examples of holiness. Let us consider Saint Gudula, the patron saint of this country (650–712 ca.), Saint Guy of Anderlecht, the pilgrim and friend of the poor (+1012), Saint Damien de Veuster, better known as Damien of Molokai, the apostle to the lepers (1840-1889), and the many Belgian missionaries who have proclaimed the Gospel in various parts of the world over the centuries, sometimes to the point of sacrificing their lives.

The witness of a Carmelite nun has also blossomed in this fertile land: Anne of Jesus, Anna de Lobera, whose Beatification we celebrate today. In the Church of her time, this woman was among the protagonists of a great reform movement. She followed in the footsteps of a “giant of the spirit”, Teresa of Avila, and helped spread her ideals throughout Spain, France, here, in Brussels, and in what was then called the Spanish Netherlands.

In a time marked by painful scandals, within and outside of the Christian community, she and her companions brought many people back to the faith through their simple lives of poverty, prayer, work, and charity. Some have called their foundation in this city a “spiritual magnet”.

She intentionally left no writings to posterity. Instead, she committed herself to putting into practice what she had learned (cf. 1 Cor 15:3), and by her way of life she helped lift up the Church at a time of great difficulty.

Let us then gratefully welcome the example she has given us of “feminine styles of holiness” (cf. Gaudete et Exsultate, 12), gentle but strong. Her testimony, together with those of so many brothers and sisters who have gone before us, our friends and fellow pilgrims, is not far from us: it is near us, indeed it is entrusted to us so that we may also make it our own, renewing our commitment to walk together in the footsteps of the Lord.

Pope Francis

Homily, Mass of Beatification of Anne of Jesus
Brussels, 29 September 2024

John of the Cross, St. 1991, The Collected Works of St. John of the Cross, Revised Edition, translated from the Spanish by Kavanaugh, K and Rodriguez, O with revisions and introductions by Kavanaugh, K, ICS Publications, Washington DC.

Featured image: Pope Francis passing through a jubilant crowd in St. Peter’s Square minutes before his Inaugural Mass, 19 March 2013 [Inizio Del Ministero Petrino Del Vescovo Di Roma]. Photo by Jeffrey Bruno (Some rights reserved).

⬦ Reflection Question ⬦
Is my life quietly bearing witness—or am I waiting to say something before I live it?
⬦ Join the conversation in the comments.

#beatification #BlessedAnneOfJesus #Brussels #founder #homily #PopeFrancis #StJohnOfTheCross

Quote of the day, 7 April: St. John Paul II

“I am the light of the world” (Jn 8:12)

Sister Teresa of the Andes—Teresa of Jesus, a Discalced Carmelite—is a light of Christ for the entire Church in Chile. She is the first canonized saint of the Teresian Carmel in Latin America and is now enrolled among the saints of the universal Church.

As in the first reading from the Book of Samuel, Teresa does not stand out because of her appearance or stature. The sacred text reminds us: “The Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart” (1 Samuel 16:7). And so, in a short life of just over 19 years—and in only eleven months as a Carmelite—God allowed the light of his Son, Jesus Christ, to shine through her in an extraordinary way. She now serves as a beacon and guide for a world that has grown blind to divine radiance.

To a secularized society that lives turned away from God, this young Carmelite from Chile—whom I joyfully present as a model of the Gospel’s enduring youth—offers the clear testimony of a life that proclaims to today’s men and women: in loving, adoring, and serving God, we find human greatness and joy, true freedom, and the fullness of our calling. From the silence of the cloister, the life of Blessed Teresa quietly cries out: “God alone suffices!”

And she proclaims this especially to young people, who are hungry for truth and searching for a light that gives meaning to life. To a generation bombarded by constant messages and the pressures of an eroticized culture—to a society that confuses real love, which is self-giving, with the hedonistic use of others—this young virgin of the Andes proclaims the beauty and joy that flow from hearts that are pure.

Now, from eternity, Saint Teresa of the Andes continues her intercession as an advocate for countless brothers and sisters. She who found her heaven on earth in espousing Jesus now beholds him face to face, and from that place of intimacy, she prays for all who seek the light of Christ.

Saint John Paul II

Canonization Homily for Saint Teresa of Jesus of the Andes
Sunday, 21 March 1993

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Photographer Juan Jose Napuri captures this stunning image of Laguna Torres in Torres del Paine National Park, a famous landmark of Patagonia in southern Chile. Image credit: peruphotoart / Adobe Stock (Asset ID# 304107267)

💠 Appreciate these quotes from the Carmelites?
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💠 Reflection question:
Where do you see Christ’s light shining in today’s world—and how are you called to reflect it?
Share your thoughts in the comments.

#canonization #Christ #contemplation #homily #light #purity #StJohnPaulII #StTeresaOfTheAndes #translation #youth

Saverio Cannistrà, OCD: Carmelite Shepherd for Pisa

On February 6, 2025, Pope Francis appointed Saverio of the Sacred Heart Cannistrà, O.C.D., as the new Archbishop of Pisa. A Discalced Carmelite friar, theologian, and former Superior General of the Order, Archbishop-elect Cannistrà has served the Church with wisdom, humility, and a profound sense of the Carmelite charism.

In 2019, during the Extraordinary Definitory of the Discalced Carmelite Friars in Goa, India, he delivered a homily at the site of the first Discalced Carmelite foundation in the country, established in 1619. This gathering marked the fourth centenary of the Teresian Carmelites’ presence in India, a milestone that invited reflection on the Order’s missionary spirit.

The homily that follows was translated by the blogger for that occasion. Archbishop-elect Cannistrà reflected on the courage and spiritual depth that animated the first Discalced Carmelites in India. His words from Goa take on renewed significance today as he prepares for his new pastoral mission in Pisa.

For a deeper look at his Carmelite roots and new pastoral mission, listen to our latest podcast episode below.

https://youtu.be/q6yDfu6rhhc?si=L3sD8gqk8bAUhK3k

His full homily from the 2019 gathering follows.

A Carmelite Reflection on Mission

(Homily of Father Saverio Cannistrà, O.C.D., Goa, February 8, 2019 – Translation by the blogger)

Votive Mass of Blesseds Denis and Redemptus
Readings: Eph 6:10–20; Mt 5:1–12

It is with special emotion that I preside at this Eucharistic celebration together with all of you, my dear brothers in Carmel. We are in the place where the first Discalced Carmelite convent stood in Goa and in India. The first three Carmelites arrived in Goa on Christmas Day, 1619: they were Father Leandro of the Annunciation and two professed students, Brother Elías and Brother José Alejo.

The convent was officially inaugurated on March 19, 1621, with the vestition of seven novices, among whom was a young Portuguese soldier who took the name Brother Redemptus of the Cross [Blessed Redemptus].

On July 16 of the following year, the church was solemnly dedicated to Our Lady of Mount Carmel. The community remained here for about 90 years, until 1709, when all non-Portuguese missionaries were forced to leave. The convent was then handed over to the Oratorians of St. Philip Neri.

It was in this convent, on Christmas Day in 1636, that Father Dionysius of the Nativity [Blessed Denis] made his solemn profession in the hands of Father Filippo of the Holy Trinity, a missionary, theologian, writer, and, at the end of his life, Superior General of the Congregation of Italy. While Father Dionysius was studying theology in preparation for his priestly ordination, Brother Redemptus of the Cross, who had returned to Goa from the Tatta mission (in present-day Pakistan), was serving as porter and sacristan in the same monastery.

As we know, in 1638, these two friars—Blesseds Denis and Redemptus—were sent to Sumatra as part of a diplomatic mission to the Sultan of Aceh, where they were ultimately martyred for the faith.

These simple historical notes give us an idea of the richness of the history that we commemorate today: a history of holiness, of Carmelite life, of missionary zeal, and above all, of love for God and neighbor. Many thoughts and feelings arise as we remember this.

The first is a sense of awe at the dynamism shown by the Teresian Carmel in its early years. Who would have imagined that just fifty years after its humble beginnings in Duruelo, the Discalced Carmelites would already be in Goa—the capital of the Portuguese Indies, a metropolis of about 200,000 inhabitants—having passed through Poland, Persia, the island of Ormuz, and the empire of the Great Mogul?

Scholars can analyze the historical reasons behind this extraordinary expansion of a small group of contemplative religious. But for us, this history calls us to reflect on what the true strength of our religious vocation is:

It is not the force of numbers, nor of tradition, nor of structures, which can become a burden and an obstacle. It is the power of the Spirit, the abundance of his gifts, which transforms our weakness and our fears into the courage and joy of the disciples and apostles of Jesus Christ.

As we heard in the first reading, it is the armor of God that allows us to face the trials and challenges of history. Truth, justice, peace, faith, and listening to the Word of God are the weapons that make up this armor.

A second thought concerns the relationship between contemplation and action. Nothing is more misleading than opposing these two dimensions. The more one is truly contemplative, the more one is truly active—or rather, we become instruments of God’s action, servants of His will.

The first generations of Discalced Carmelites—especially Father John of Jesus-Mary—understood perfectly the core message of St. Teresa of Avila:

Contemplation is allowing oneself to be invaded and transformed by God, who is Love. And Love is always the same: love for God and love for humanity. These two cannot be separated.

It was the fire of this love that made our confreres of four centuries ago so dynamic and effective. They loved God and gave themselves to Him without reserve. But precisely for this reason, they loved the Church and made themselves radically available to it, with obedience, without personal agendas.

They loved humanity, appreciated and valued the cultures, languages, and places where they lived. Their contemplation naturally opened them to mission, which was a movement of true encounter. These Carmelites understood that going on a mission meant getting close to others, listening, studying, and discovering the richness of different peoples.

Thus, their study of theology was not separate from their study of languages, religions, geography, and even botany.

Love is like the sun: it warms, it allows all of humanity to grow and bear fruit in those who allow themselves to be illuminated by it.

Dear brothers, let us thank the Lord for these 400 years of Carmelite presence in India. Let us do so with joyful hearts and with humble awareness of our smallness in the face of such greatness.

At the same time, let us do so with the conviction that this history is not over—it continues in us. We are the brothers of Father Leandro, Father Filippo, Father Dionysius, and Brother Redemptus.

From them, we can learn what it means to live our Carmelite vocation today—as children of St. Teresa and St. John of the Cross.

Let us ask for their intercession, so that the flame that the Spirit ignited in their hearts may not be extinguished in us and in our communities.

Four hundred years ago, the first Discalced Carmelites set foot in India, carrying the spirit of St. Teresa of Avila beyond Europe. Today, one of their sons is called to shepherd the Church in Pisa. The same trust in divine providence that sustained those early missionaries now accompanies Archbishop-elect Saverio Cannistrà as he prepares for his new mission.

Let us entrust him to the intercession of Our Lady of Mount Carmel and the protection of the Sacred Heart of Jesus. May the Holy Spirit, who guided the first Carmelites to distant lands, guide him now as he takes up his pastoral office in Pisa.

Want to stay updated on Carmelite wisdom and reflections? Listen to the Carmelite Quotes podcast, subscribe to our blog, and share this post with others!

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Discalced Carmelite Superior General Saverio of the Sacred Heart Cannistrà, O.C.D. greets Pope Francis in St. Peter’s Square at the Mass for the canonization of St. Mary of Jesus Crucified Baouardy. Image credit: Discalced Carmelites

#archbishop #BlessedsDenisAndRedemptus #DenisOfTheNativity #DiscalcedCarmelite #friars #homily #India #nomination #Podcast #PopeFrancis #RedemptusOfTheCross

Quote of the day, 24 January: St. John Paul II

“The kingdom of God has come near; repent, and believe in the good news” (Mk 1:15).

Today’s liturgy presents us with two key themes for reflection: conversion and vocation.

Conversion is proclaimed by Jonah, the Old Testament prophet, whom God sent to the great city of Nineveh with the message: “Forty days more, and Nineveh shall be overthrown!” (Jon 3:4) because of their sins. Through the prophet, the Lord—whom the psalmist describes as the one who “instructs sinners in the way” (Ps 25:8)—calls the people of Nineveh to change their ways. And they respond: “They turned from their evil ways” (Jon 3:10), and so God, in his mercy, does not carry out the punishment.

Jesus Christ also proclaims conversion, saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news” (Mk 1:15). In both cases, conversion means turning away from sin. In Jonah’s time, this turning away was motivated by fear of punishment. But Jesus calls us to conversion because of God’s nearness and the promise of his kingdom.

Conversion is a pivotal moment in every person’s spiritual and moral life. It takes on different forms at various stages of life. Sometimes conversion is a major turning point that leads to a profound change in one’s direction and behavior. Other times, it happens in the small, almost unnoticed choices of daily life that are essential for the soul’s growth.

We often speak of first and second conversions, and sometimes even a third. The first conversion involves turning away from serious sins that hinder the life of grace. Later conversions are steps along the path of deeper transformation and closeness to God.

This theme is echoed in the responsorial psalm:

Be mindful of your mercy, O Lord, and of your steadfast love,
for they have been from of old.
Do not remember the sins of my youth or my transgressions;
according to your steadfast love remember me,
for the sake of your goodness, O Lord! (Ps 25:6-7).

Conversion is deeply connected to God’s mercy.

The second theme is vocation.

In the first reading, we hear God’s call to Jonah: “Get up, go to Nineveh, that great city, and proclaim to it the message that I tell you” (Jon 3:2). And Jonah obeys.

In the Gospel, we see the call of the first apostles. Jesus calls Simon (later named Peter) and his brother Andrew, as well as James and John, the sons of Zebedee, while they are fishing by the Sea of Galilee. He invites them: “Follow me, and I will make you fish for people” (Mk 1:17). They leave their nets and follow him.

Vocation, as we see, is God’s call to each person, entrusting them with a mission. With the call comes the grace to fulfill it. Jonah initially resists, feeling overwhelmed by the task, while the apostles respond with readiness—though their journey will not be without challenges.

The psalm expresses this call beautifully:

Make me to know your ways, O Lord;
teach me your paths.
Lead me in your truth, and teach me,
for you are the God of my salvation;
for you I wait all day long (Ps 25:4-5).

Indeed, when God calls, he also gives hope.

These two themes—conversion and vocation—are central to the Christian life. They shape God’s saving plan for us and foster our inner growth. Conversion means breaking away from sin and striving for holiness, while vocation reveals God’s purpose for our lives and our response to his love.

As we draw closer to God, we discover the mission he has entrusted to us. Conversion and vocation go hand in hand. Just as Simon, Andrew, James, and John became “fishers of people” (Mk 1:17), so too, each of us is called to embrace God’s plan for our lives.

Today, I am delighted to visit your parish, dedicated to St. Teresa of Avila, a remarkable mystic known for her deep relationship with God and her love for others. This marks my first pastoral visit in 1982 as Bishop of Rome, and I greet you all with joy.

I extend my greetings to the Cardinal Vicar, the Apostolic Nuncio, the Auxiliary Bishop, and especially your parish priests from the esteemed Carmelite Order, who faithfully shepherd this community. I also warmly greet the lay groups supporting their ministry—catechists, the Catholic Action group, the Secular Carmelites, the Young Couples group, and many others. My heartfelt greetings go to every member of this parish—workers, families, elderly people, those who are suffering, and especially the youth, who hold a special place in my heart.

I want to embrace each of you in light of today’s Gospel message. Every person here is experiencing their own journey of conversion, known only to them and God. Some may feel far from God, others may still be awaiting that first step of conversion. And each of you has a vocation—whether as parents, children, teachers, doctors, students, or workers. To each of you, Christ says: “Follow me.”

Your parish is located in an urban setting with a growing elderly population and a decrease in births, yet with many schools for young people. It is essential that your parish be a place where all find a true sense of community. The Gospel must be known and lived here.

Your parish, dedicated to St. Teresa, is a special space within the larger Church of Rome. Here, God continues to call people to conversion and helps them discover their unique vocation. Through this, each life finds its full meaning.

May your parish truly be a place where God’s grace transforms hearts and leads each person to their calling.

In the second reading, St. Paul reminds us that “for the present form of this world is passing away” (1 Cor 7:31). Indeed, time passes. The year 1981 is behind us, and we have entered 1982.

Only God remains forever. Our lives have lasting value when we turn away from sin and embrace God’s call.

May this new year be a time of ongoing conversion and renewed commitment to our vocation.

Saint John Paul II

Homily, Pastoral Visit to the Roman parish of St. Teresa (Corso d’Italia 37)
Sunday, 24 January 1982

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Featured image: St. John Paul II is seen here during his pastoral visit to Cali, Colombia on 4–5 July 1986. Image credit: Hernan Valencia / Flickr (Some rights reserved)

#conversion #DiscalcedCarmelite #friars #homily #Rome #StJohnPaulII #vocation

Quote of the day, 9 December: Silvio José Báez, ocd

In Mary’s life, the grace of God, which had filled her from the first moment of her being, was not “received in vain” (cf. 2 Cor 6:1). She was always “full of grace,” the “tota pulchra,” as we call her in the Marian antiphon.

What is the secret behind the beauty of Mary’s life? The Virgin Mary was the transparency of God.

Mary used to listen to God and spent much time in dialogue with Him. “The Word of God was her secret: close to her heart, it then became flesh in her womb. By dwelling with God, in dialogue with him in every circumstance, Mary made her life beautiful.” (Pope Francis, Angelus, 8 December 2017).

It is not the outward appearance that makes a person beautiful. What makes a life beautiful is having a heart that is open to God, docile to God, and full of God.

Beauty is like the gleam of harmony. It is essential to the notion of the beautiful that beauty should be united to truth and goodness. The irradiation of that harmony between truth and goodness is beauty.

God is supreme goodness, supreme truth, and supreme beauty, which in Christ has been fully revealed as redeeming love. The famous Russian writer Dostoyevsky said that beauty would save the world. Beauty awakens our spirituality, brings out the best in us, captivates us, makes us transcend the merely material, and makes us enter the world of generosity and contemplation.

Unfortunately, many people are deprived of beauty because where sin breaks down dialogue with God and distances us from love, beauty disappears. For this reason, we must turn our eyes to Mary, whose beautiful, luminous, inspiring existence continues to attract us, the disciples of her Son, who contemplate in her the best realization of the Gospel and the ideal of the Church’s vocation.

The Virgin Mary, the “all beautiful,” the “full of grace,” is the creature in whom the paschal beauty of the new life of the Risen Lord was reflected in the purest way.

Silvio José Báez, o.c.d.

Auxiliary Bishop of Managua

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Giovanni Battista Tiepolo’s majestic image of The Immaculate Conception was part of a cycle of seven altarpieces commissioned in 1767 for the new royal church of San Pascual Bailón at Aranjuez, founded by Charles III in the same year.  The symbols in the altarpiece refer to the virtues and significance of the Virgin. She vindicates the original weakness of Eve by trampling on the serpent. The palm tree symbolizes her victory and exaltation and the mirror symbolizes her freedom from all stain. The crescent moon and twelve stars refer to the Woman of the Apocalypse (Rev 12:1-10), while the crescent itself is an ancient symbol of chastity. At the same time, the moon’s light derives from the sun, just as the special grace of Mary derives from the merits of Christ. The shimmering profile of an obelisk shape in the background is a further reference to traditional symbols associated with the Immaculate Conception—the Tower of David and the Tower of Ivory—with their evocations of impregnability, virginity, and purity. Image credit: Copyright ©Museo Nacional del Prado (Public domain)

#beauty #BishopSilvioJoséBáez #BlessedVirginMary #God #homily #ImmaculateConception #inspiration #spirituality

Quote of the day, 13 November: St. John Paul II

“Listen, daughter”… (Psalm 45:11).

1. Today the Church applies these words of the Psalm to Sister Mary of Jesus Crucified, a Discalced Carmelite nun, born in the land that saw the unfolding of the life of Jesus of Nazareth; a land situated in a region that, even today, remains at the center of grave concerns and painful tensions.

“Listen, daughter.” Behold, Sister Mary’s journey toward the divine Bridegroom is now profoundly inscribed in the memory of the People of God. Today, the Church crowns her with the act of beatification. This act bears witness to the unique spiritual “beauty” of this daughter of the Holy Land—a “beauty” that has matured in the glow of the mystery of Redemption: in the rays of the birth and teaching, the cross and resurrection of Jesus Christ.

The liturgy says to the new Blessed: “He is your Lord: bow down to him” (Ps 45:11–12).

And at the same time, with the words of the same Psalm, the liturgy manifests the joy for the elevation to the altar of the humble Servant of God.

“The princess is decked in her chamber with gold-woven robes…” (Ps 45:13–14): the golden fabric of faith, hope, and love; of the theological and moral virtues that she practiced to a heroic degree as a daughter of Carmel.

2. In this Year that the Church experiences as an extraordinary Jubilee of the Redemption, many times we have gathered around figures who have reached the glory of the altar. It is a special sign of the inexhaustible power of the Redemption, which works in the souls of the Servants of God, allowing them to continue tenaciously on the path of the vocation to holiness.

This vocation has its eternal beginning in the salvific plan of the Most Holy Trinity, of which the second reading of the Mass speaks: “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified” (Rom 8:29–30).

In this grandiose Pauline vision, we penetrate, so to speak, into the very depths of divine thought, grasping in some way the “logic” of the plan of salvation, in the progression of the mysterious actions that lead to its full implementation. Thus, the vocation to holiness is God’s eternal plan with regard to man: with regard, today, to our sister Mary of Jesus Crucified.

True wisdom and intelligence presuppose “littleness,” understood as docility to the Holy Spirit. It is only through this littleness that one can, in the Son, for the Son, and with the Son, come to know the mysteries of the Father. These remain hidden from the wise and learned of this world, who are blinded by foolishness and pride (Cf. 1 Cor 1:18–21).

3. The vocation to holiness is carried out by those “infants” of the Gospel who accept divine Revelation with all their hearts. Thanks to this, they “know the Son,” and thanks to the Son, they “know the Father.”

Such knowledge is, in fact, at the same time, the acceptance of the vocation: “Come to me… Take my yoke upon you, and learn from me…” (Mt 11:28–29).

And so we go to Christ just as Sister Mary of Jesus Crucified came to him, that is, taking his yoke upon ourselves, learning from him, because he is meek and humble of heart, and finding solace for our souls (Cf. Mt 11:28–29).

4. And all this is the work of love. Holiness, first of all, is based on love. It is its mature fruit. And in today’s liturgy, in a particular way, love is exalted:

• “love, as strong as death”;
• “the love that floods cannot drown”;
• “love, in exchange for which one must give all the wealth of one’s house” (Cf. Song 8:6–7).

Thus speaks the author of the Song of Songs. And Saint Paul, in his Letter to the Romans, teaches that “all things work together for good for those who love God” (Rom 8:28). Precisely this cooperation traces the path of holiness, one might say, day by day throughout one’s life. On this path, holiness is realized as the eternal vocation of those “who have been called according to God’s plan” (Cf. Rom 8:28).

5. The readings of today’s Liturgy are a splendid commentary on the life of Sister Mary, who was born near Nazareth and died in the Carmel of Bethlehem at the age of 33. Her love for Christ was as strong as death; the most painful trials did not extinguish it, but on the contrary, purified and strengthened it. She gave everything for this love.

The entire life of the little Arab girl, filled with extraordinary mystical gifts, was, in the light of the Holy Spirit, the conscious and irrevocable response to a vocation of holiness, that is, to that eternal plan of salvation, of which St. Paul speaks, which divine mercy has established for each of us.

Her whole life is the fruit of that supreme evangelical “wisdom” with which God delights in enriching the humble and the poor, confounding the powerful. Endowed with great clarity of mind, a fervent natural intelligence, and that poetic imagination characteristic of the Semitic peoples, little Mary did not have the opportunity to gain access to advanced studies, but this did not prevent her, thanks to her eminent virtue, from being filled with that “knowledge” that has the greatest value, and to give us the knowledge that Christ died on the cross: knowledge of the Trinitarian Mystery, such an important perspective in that Eastern Christian spirituality in which the little Arab girl had been educated.

6. As we read in the Canonical Decree of Beatification, “the humble servant of Christ, Mary of Jesus Crucified, belonging by lineage, rite, vocation, and wanderings to the peoples of the East and being in some way a representative of them, is like a gift from the peoples of the East to the universal Church. These peoples, suffering in miserable conditions of struggle and bloodshed, especially now, turn with great trust to her fraternal intercession, in the hope that, thanks also to the Servant of God’s prayers, peace and harmony finally will be restored in those lands where ‘the Word became flesh’ (Jn 1:14) since he himself is our peace.”

Blessed Mary was born in Galilee. That is why our prayerful thought wants to go today in a special way to the Land where Jesus taught love and died so that humanity might have reconciliation. “That Land,” as I recalled on another occasion, “for decades has seen two peoples opposed in a hitherto irreducible antagonism. Each of them has a history, a tradition, a story of their own, which seem to make it difficult to reach an agreement” (John Paul II, Allocutio occasione oblata orationis dominicae Angelus Domini habita, 5, domenica 4 aprile 1982: Insegnamenti di Giovanni Paolo II, V/1 [1982] 1110).

Today more than ever before, the threats looming over us urge us to make love and brotherhood the fundamental law of social and international relations, in a spirit of reconciliation and forgiveness, taking inspiration from the way of life of which Blessed Mary of Jesus Crucified is an example not only for her people but for the whole world. May this new way of life give us peace based not on terror, but on mutual trust.

7. We rejoice today at the altar of the Confession of St. Peter for the beatification of Sister Mary. We inscribe this joy of the Church in the record of the Jubilee Year of Redemption. Together with Christ, we praise the Father, who revealed to the soul of Sister Mary of Jesus Crucified the mystery of truth and love, making her a sharer in the glory of his Kingdom.

With the Psalmist, let us pray to the new Blessed that the Lord may grant peace to her land: “Pray for the peace of Jerusalem: ‘May they prosper who love you. Peace be within your walls, and security within your towers.’ For the sake of my relatives and friends I will say, ‘Peace be within you.’ For the sake of the house of the Lord our God, I will seek your good” (Ps 122:6–9).

Saint John Paul II

Homily, Beatification of St. Mary of Jesus Crucified
13 November 1983, St. Peter’s Basilica

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Saint Mary of Jesus Crucified (Mariam Baouardy). Image credit: Discalced Carmelites

#beatification #DiscalcedCarmelite #homily #mariamBaouardy #nun #StJohnPaulII #StMaryOfJesusCrucified

Being Wheat among the weeds. My homily from this last Sunday

https://spotifyanchor-web.app.link/e/jTQaVRwTFBb

#sermon #homily #gospel

You know inflation is largely cause by greedy gouging monopolies when you check the price of oatmeal these days. FFS, you can be sure the farmers are getting squat out of it. #QuakerOatsSucks -- yeah let's trend that. #GeneralMills and all those #MinnesotaNice companies, #ArcherDanielsMidlands too, can all just inflate their own bloated selves.
#rant #homily

You know inflation is largely cause by greedy gouging monopolies when you check the price of oatmeal these days. FFS, you can be sure the farmers are getting squat out of it. #QuakerOatsSucks -- yeah let's trend that. #GeneralMills and all those #MinnesotaNice companies, #ArcherDanielsMidlands too, can all just inflate their own bloated selves.
#rant #homily

Don't misunderstand me, we must act on guns, but the root of our problem may be the indelible psycho stain of 600 years of violent manifest destiny? No fixing that in the short term.
#homily #violencebegetsviolence

Don't misunderstand me, we must act on guns, but the root of our problem may be the indelible psycho stain of 600 years of violent manifest destiny? No fixing that in the short term.
#homily #violencebegetsviolence

Happened upon a Chagall display at the "Chapel" on Duke U. campus last week, and on account of it being Sunday and all, Abraham Sacrificing Isaac (almost)
#homily #Russian #Chagall

Happened upon a Chagall display at the "Chapel" on Duke U. campus last week, and on account of it being Sunday and all, Abraham Sacrificing Isaac (almost)
#homily #Russian #Chagall

Happened upon a Chagall display at the "Chapel" on Duke U. campus last week, and on account of it being Sunday and all, Abraham Sacrificing Isaac (almost)
#homily #Russian #Chagall

At her beatification, St John Paul II lifted up the example of Teresa of the Andes as a model for holiness for all the laity, especially the youth.

Visit our blog to read an excerpt from his homily:
http://carmelitequotes.blog/2023/01/28/jp2-andes/

#stteresaoftheandes #stjohnpaulii #beatitudes #joy #perfection #example #jesuschrist #homily #santiagodechile #beatification #mass #catholic #carmelite #quotes #inspiration

We join the faithful in celebrating the 38th anniversary of Bishop Silvio José Báez’s priestly ordination. Here's a homily excerpt: "The best expression of faith in the Risen Lord is not to forget the victims and to place ourselves at the service of the crucified."

Read more quotes from the bishop:
https://carmelitequotes.blog/2023/01/13/baez-15jan85/

#bishopsilviojosebaez #anniversary #ordination #priest #nicaragua #justice #solidarity #compassion #commitment #sacrifice #catholic #carmelite #homily #sermon #quotes

Local history in my #sermon on #JohnTheBaptist today! #Advent2 #Advent #preaching #homily #christianity #ChurchofScotland #Cambuslang
https://peterwnimmo.co.uk/2022/12/04/turn-around-sermon-for-the-second-sunday-of-advent-2022/

Local history in my #sermon on #JohnTheBaptist today! #Advent2 #Advent #preaching #homily #christianity #ChurchofScotland #Cambuslang
https://peterwnimmo.co.uk/2022/12/04/turn-around-sermon-for-the-second-sunday-of-advent-2022/