Bishop Barron’s Sunday Sermons - Catholic Preaching and Homilies

Our Gospel for this week is a literary and theological masterpiece. It subtly yet powerfully tells the story of the conversion of Matthew from tax collector to disciple. The call, the response, the rising up to a new form of existence, the radical re-creation of a human being, the primacy of grace, the introduction into a life of celebration: all of it is on display. Enter into this story, for it is yours.

On this feast of Corpus Christi, I would like to reflect on the sacred liturgy, the central prayer of the Church. According to Msgr. Francis Mannion, good liturgy is the result of a balanced play between priest, people, and rite. When the first becomes exaggerated, we find the clerical abuse of the liturgy; when the second is overstressed, we encounter the congregationalist abuse; and when the third is exaggerated, we have the ritualistic problem. What counts is the balance!

In my course on the Trinity here at the seminary, I have, for many years, been using Joseph Ratzinger's book Introduction to Christianity. In the pages of that text, our new pope presents the Trinity in terms of three theses: God's transcendence of the unity/diversity polarity; God's radical personhood; and the metaphysical primacy of relationality. In this sermon for Trinity Sunday, I will spell out briefly the meaning of each of these assertions.

On this great feast of Pentecost, we reflect on the charismatic gifts of the Holy Spirit. God's Spirit has given to each baptized person some gift for the upbuilding of the church. When one finds that gift, he should center his entire life around it. There are three paths to the discernment of one's charismatic gift: prayer, listening to the church, and the stirring of the acorn. To find out what that last one means, listen to the sermon!

This week I continue my exploration of the life, career, and work of our new Pope, Joseph Ratzinger. In the years after the council, a split occured in the ranks of the Conciliar progressives, some calling for deeper and broader reform and others calling for a more careful appropriation of Vatican II. Joseph Ratzinger, along with Henri de Lubac, Hans Urs von Balthasar, and Karol Wojtyla, belonged to this latter group. The commonality between Ratzinger and Wojtyla led to John Paul II's choice of Ratzinger as his Prefect for the Congregation of the Doctrine of the Faith.

This week and next, I reflect on the life and work of Joseph Ratzinger, the man who now leads the church as Pope Benedict XVI. Ratzinger was strongly shaped by his Bavarian Catholicism, by his struggle against Nazism, and by the "nouvelle theologie," the new theology inaugurated by Henri de Lubac and others. This set of influences made him a unique and powerful voice at the Second Vatican Council. More on his post-conciliar career next week.

St. Peter tells us in our second reading that all of us--all the baptized--constitute a royal priesthood. This means that we perform sacrifices, acts which reconcile divinity and humanity. The entire life of a disciple should be a sustained act of bringing people to God and God to people. We are bridge-builders, reconcilers, royal priests.

We hear this week from the Apostle Peter, speaking to the Christian community about redemptive suffering. This is the suffering that comes from doing what is right, even in the face of opposition. What it accomplishes is redemption, that is to say, "buying back" for God the one who perpetrates the injustice. No one in our own American tradition understood this principle--and put it into practice--more thoroughly than Martin Luther King.

The story of the two disciples on the road to Emmaus is one of the best-loved in the Biblical tradition. It speaks to us of the manner in which we come to see the risen Jesus. When we look through the lenses of the Biblical revelation and the Eucharistic mystery, Jesus comes into clear focus. This, of course, is the structure of the Mass, with its liturgy of the Word and liturgy of the Eucharist. The late great John Paul II understood this dynamic in his bones--which is why he travelled so widely to speak the word and make present the Eucharist.

So many of us skeptical moderns--intellectual heirs of Descartes-- identify with doubting Thomas. We too struggle with faith, ask tough questions, want proof. And to some degree, this is praiseworthy. But the trouble with systematic and persistent doubt is that it precludes the possibility of love, for love is always a surrender. "How blessed are those who have not seen and have yet believed," because they have allowed themselves to fall in love with Jesus Christ.