The Work of the Spirit

Pentecost

    [In the name of the Father, and of the Son, and of the Holy Spirit.  Amen].  When it comes to bourbon distilleries, most people have the mentality that the older a distillery is, the better bourbon they produce.  I guess the thinking goes that if you’ve been distilling America’s native spirit for a long time, you must have learned something along the way about how to make good bourbon.  For example, my beloved Buffalo Trace claims that they are the oldest continuously operating distillery in America, as there are records that distilling began on the site we now know as Buffalo Trace in 1775, one year before the US gained its independence, and continued to sell bourbon with a special medicinal license during Prohibition.  Evan Williams claims that it is the first commercial distillery in Kentucky, beginning commercial distilling along the banks of the Ohio River in Louisville in 1783.  Old Forester claims the title of oldest continuously sold bourbon and family-owned distillery in the US, going back to the first bottled bourbon in 1870 by George Garvin Brown.  And even if you don’t have longevity, you try to latch on to the “old” mystique.  Bulleit Bourbon brands itself as “Frontier” bourbon, evoking images of the wild west in the 1800s.  But Thomas E. Bulleit, Jr. founded the company in 1987.  

    As we celebrate Pentecost and the gift of the Holy Spirit, we see a similar trend in the Church.  Everyone wants to claim that the Holy Spirit, God, is on their side.  And usually that means that they want divine support for something new that they create.  After all, the Holy Spirit, as we heard in the Acts of the Apostles, so excited the Blessed Mother, the Apostles, and the disciples in the Upper Room to spread the Gospel, that as the Jews heard the Gospel proclaimed in numerous languages, they thought those proclaiming it were drunk.  When the Pharisees drag in the Apostles for proclaiming that Jesus is Lord and tell them to stop saying that salvation comes from Christ, Peter says, “We must obey God rather than men,” a line that Jan Hus, a Bohemian heretic, would use to justify his teaching that no one had to listen to the Church or the pope, only what their interpretation of Scripture was.  Other later protesters like Martin Luther, John Calvin, Ulrich Zwingli, and others who founded breakaway ecclesial communities would claim that the Holy Spirit was the impetus behind their rejection of Catholicism.
    In our own days, we see the unity of the Church and its commitment to fidelity to Christ’s teaching stretched.  On the one hand, some, including members of the Church hierarchy seek to make Church teaching subject to current cultural norms and majority rule (even if the majority is only a vocal minority).  Even while the Holy See said that marriages not recognized by the Church cannot formally be blessed and that ordination is reserved to men, some want simply to change those teachings, and those upon which they are founded, and they appeal to it being a work of the Holy Spirit.  On the other hand is the Society of St. Pius X, which Pope Benedict XVI tried to to reconcile by lifting the excommunications issued by Pope St. John Paul II; and even Pope Francis tried to bring them more into the fold by granting them authority to celebrate Catholic weddings.  The Society now seeks to consecrate their own bishops without a papal mandate, which Rome has clarified would be an act of schism and those who participate and even those who obstinately hold fast to their errors, would be excommunicated.  The Society appeals to the work of the Holy Spirit throughout the ages, to which they believe they are holding firm, while denying that the Second Vatican Ecumenical Council was truly a work of the Holy Spirit.  
    But how do we know what the Holy Spirit does?  Can we have any surety?  Our surety comes from the fact that the Holy Spirit continues the work of Christ in His Mystical Body, the Church, which Christ set up in a particular way, with certain members having authority to speak in Christ’s name, as we hear in John, chapter 20 and elsewhere.  If Church teaching was determined by majority rule, none of us would believe that Christ is consubstantial with the Father, as that heresy, Arianism, was much more popular than true or orthodox Catholicism, which followed the First Ecumenical Council of Nicea.  But, the same authority that grants Nicea I validity, also means that when Pope St. John XXIII convoked Vatican II, and all the bishops gathered in union with him; and when Pope St. Paul VI continued the council after Pope St. John’s death, and confirmed its decrees, we also hold fast to what it teaches dogmatically.  Theology and liturgy cannot be frozen in time, nor can theology and liturgy simply blow in the winds of the spirit of the age.  
    So how do we know that we have the Holy Spirit, given to the Blessed Mother, the Apostles, and the disciples at Pentecost, and given to all followers for two millennia afterwards?  We hold fast to the one Church that Christ founded, which has the Holy Spirit as its catalyst and protector.  Has the Catholic Church always implemented its teachings well?  Has she always been clear in particular statements by the popes or even the holiness of every pope?  No.  In many ways, the implementation of Vatican II, or maybe better said, the hijacking of the implementation of Vatican II, has led to much confusion, even among those who have the charism of helping to lead the Church.  But Vatican II did not teach error or heresy.  If she did, then we ought to leave the Catholic Church, because Christ’s promise to St. Peter that the gates of hell would not prevail against the Church has been broken, and a God who claims to be the truth but breaks a promise is not worth following.  Likewise, Church teaching is not a political program that can change when a “new party” gains power.  What has been revealed as dogmatically true is true for all the ages, no matter how unpopular or how difficult following Christ becomes in a particular age.  If Church teaching can change with cultures, then it would be better not to be a part of the Church and just do whatever we felt right moment by moment.  
    But neither of those positions are the work of the Holy Spirit.  How do I know?  Because the Catholic Church has clarified both of those positions as outside what it means to be Catholic.  If the Society of St. Pius X goes forward with its illicit, albeit valid, consecrations of new bishops, to join with them is to participate in schism and jeopardize your immortal soul.  If priests or even bishops encourage ordination of women and/or blessings of unions which the Church does not recognize as marriage, and you join with them, you jeopardize your immortal soul.  The Holy Spirit pushes the Church, and the work of God sometimes does surprise us, just like Pentecost surprised the followers of Christ and the Jews in Jerusalem.  But the Holy Spirit does not work against the Church.  We must obey God rather than men.  But make sure it’s God you’re following, and not just your own will, or the will of other men.  [In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.]

Can I Get a Witness?

Sunday after the Ascension
    In the name of the Father, and of the Son, and of the Holy Spirit.  While the official version of the Bible for Catholics is the Nova Vulgata, the New Vulgate, which is Latin, the Gospels themselves were written in Greek.  I took one year of Biblical Greek in Major Seminary, which has helped me with clues as to the meanings of words.  While I can’t really read Greek, certain words still stick out.  Today’s Gospel is a great example.  The Latin, which we heard, talks about testimonium, which in English we translate as “witness.”  But in the Greek, our Lord says that the Apostles (to whom He is speaking in the Upper Room) 𝜇𝛼𝜌𝜏𝜐𝜌𝜀𝜄𝜏𝜀.  Now, some of you are joking that this is Greek to you (in fact, it’s Greek to everyone; it’s Greek).  But that word is connected to the Greek word, whence we get the English word “martyr.”  To be a witness, in Greek, was to be a martyr.  We now associate martyr with the shedding of blood, but the original meaning simply connected to telling the truth as a witness.
    But Christ does not only call the Apostles to be martyrs.  He calls us, all of us, to be martyrs.  Certainly, most of the Apostles, with the exception of St. John the Apostle and Evangelist, did shed their blood it witness to the truth of Jesus Christ and His Gospel.  But dying for the faith was the consequence of their earlier martyrdom, their earlier witness by the spreading of the Gospel by word and by deed.  And God calls us, too, to witness to the Gospel, whether it means the red martyrdom of shedding our blood, or the white martyrdom of dying to our own wills to live for God and bring others into the truth that Christ revealed.  
    We cannot, however, live (or die) as martyrs on our own power.  We need the Holy Spirit to strengthen us to witness to our faith in the Lord.  Without the Holy Spirit, weakness could easily take over, and we could walk away from Christ rather than stay strong in the face of adversity.  And Christ clearly says we will experience adversity.  He tells His Apostles that others will kick them out of synagogues, and even will kill them.  And those who kill them will think they are doing God’s will.  We take for granted that Catholicism separated from Judaism.  But at this point, at the Last Supper in the Upper Room, the Apostles knew nothing other than Judaism, and did not realize fully that Christ would call them to be the foundation of His Church, His new assembly (the Greek word is 𝜀𝜅𝜅𝜆𝜀𝜎𝜄𝛼), the fulfillment of what God had promised the Chosen People.  

    So do we pray to the Holy Spirit?  I’m not only talking about these nine days between the Ascension of the Lord and Pentecost, the first novena which the Apostles and Blessed Mother and other disciples prayed.  But outside these days, do we ask for the strength, wisdom, and other gifts of the Holy Spirit?  There was a heresy in the Church in the fourth century called the pneumatomachianism.  Pneumatomachians did not believe that the Holy Spirit is truly God.  This teaching was condemned by the First Ecumenical Council of Constantinople in AD 381.  But are we closet pneumatomachians?  
    How often do we pray to the Holy Spirit?  Do we treat Him as God, or simply an extra add on that we don’t really need?  Each Sunday we profess in the Creed that the Holy Spirit is the Lord and Giver of Life (Dominum et Vivificantem).  Those are divine titles, as “Lord” is the acceptable way for the Jews to say God rather than saying His sacred Name, revealed to Moses in the tetragrammaton.  We profess that with the Father and the Son the Holy Spirit is adored and glorified (Qui cum Patre et Filio simul adoratur et conglorificatur).  But I think that sometimes we fear reaching out to the Holy Spirit.  We see charismatics, both those in and outside the visible Church, and we become uneasy, because we’re not used to speaking in tongues, or having words of prophecy, or raising our hands when we pray.  And while the Holy Spirit can still move people to speak in tongues, or reveal prophetic words, or even have us raise our hands in prayer at time, those are special gifts which are meant to build up the body of Christ, not the usual gifts that the Holy Spirit always gives: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord; love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
    We do need the Holy Spirit to help us to explain to others the truths of our faith, especially in ways that will convince them, which can vary from person to person.  And just because someone knows the truth, does not mean that they will accept it.  The Holy Spirit helps us go beyond head knowledge to having people accept in their heart as well that Jesus is Lord and that His life leads to happiness and heaven.  The Holy Spirit gives us the courage or fortitude not to cheat our boss or our employees, to use words that befit our Christian dignity, and to love others as Christ loves us, to the best of our ability.  Those are the ways that we live as martyrs, as witnesses.
    You don’t have to know Greek to be a martyr.  You don’t even have to shed your blood to be a martyr.  To be a martyr is to be a witness, and it is a vocation for all those who follow Christ.  But martyrdom, of the red or white variety, is only possible with the strength of the Holy Spirit, given to us in Baptism, and strengthened through Confirmation.  Make it your goal, not only this week, but especially this week, to ask for the help of the Holy Spirit, so that you can be a martyr, a witness, to Christ.  Who with the Father and the Holy Spirit lives and reigns for ever and ever.  Amen.  

Already There

Solemnity of the Ascension
    [In the name of the Father, and of the Son, and of the Holy Spirit.  Amen].  Country music has its fair share of sad songs.  After all, the joke is that when you play a country music record backwards, you get your wife back, your truck back, and your dog back.  But one song came to mind recently that, if you’re feeling some kinda way, you might get some tears.  
    That song is “I’m Already There” by the group Lonestar.  The verse begins with the current situation.  The man is on the road and calls his wife from his hotel.  He hears his kids laughing in the background, which makes him tear up a little.  Then one of his kids gets on the phone and asks him when he’s coming home.  His response is the refrain:
 

I’m already there /
Take a look around /
I’m the sunshine in your hair /
I’m the shadow on the ground. / 
I’m the whisper in the wind /
I’m your imaginary friend /
And I know I’m in your prayers / 
Oh I’m already there. //

Certainly, the musical rendition is every better than my simple recitation.

    This song came to my mind for the feast we celebrate today, the Ascension of the Lord.  And I didn’t recall it so much because of the Lord remaining with us in a variety of ways even if we don’t see Him, though it also works that way.  It came to mind because the joy of today’s feast is that, in some way, we’re already with Christ in heaven.  We’re already there.
    Now, I’m not saying that this life that we live equates to heaven.  Sure, there are some nice days here in Michigan, but it doesn’t take much to realize that we still walk through this valley of tears.  But mystically, we already are in heaven, because we have become a part of Christ’s Mystical Body, the Church, through Holy Baptism.  We don’t often talk about that effect of baptism, but it’s no small thing.  Not only does heaven break into earth in the Holy Sacrifice of the Mass, but we also share in heaven, in anticipation, because Christ has joined us to Himself through the Incarnation and through Holy Baptism.  When Christ ascended into heaven, He didn’t leave our human nature behind.  He elevated our human nature and brought it to the right hand of the Father in heaven, higher than the angels.  As a side note, this is one theory on Satan’s rebellion: God showed the angels the Incarnation, and Satan couldn’t stand that humans, though lower than the angels, would receive a higher place than the angels through Christ.
    This time after baptism, then, strengthens or weakens our connection to Christ, or sometimes even severs it, if we choose to reject God through mortal sin.  If we think about our connection to Christ through Holy Baptism, it’s like we’re grafted on to Christ’s Body.  But we need good blood flow to strengthen that connection.  And so we have to stay, to switch analogies, connected to the vine in order to bear fruit.  God’s grace is like blood vivifying an attached limb, or sap flowing through a tree branch that keeps that branch strong.  The ways that we open ourselves up to that grace–reading Scripture, daily prayer, ascetic practices, service of the poor, etc.–keep that life force flowing from Christ, our Head, into us and keep us strongly in heaven, while still here on earth.
    But, while Baptism is once-for-all, because Christ’s sacrifice on the Cross was once-for-all, our eternal destiny cannot be taken for granted, and can be weakened or even lost.  When we sin, we’re lessening the flow of grace in our lives that weakens our connection to Christ our head.  And when we sin mortally–through a grave rejection of God’s law, which we know is wrong, but freely choose to do anyway–we cut ourselves off from Christ, like a limb that falls off due to lack of blood, or a branch that breaks off because of a lack of connection to the vine.  Holy Mother Church reminds us that we cannot go to heaven if we die in a state of mortal sin not so much because our Mother wants to scare us, but more as reminding us of the consequences of choosing that which is antithetical to Christ.  In heaven there is no sin, so we if we choose sin over Christ, we choose to separate ourselves from Christ and where He wants us to be, that is, in heaven.  
    Right now in our earthly life, we live in what we say in Italian as già, ma non ancora: already, but not yet.  Because Christ, in both His divine and human natures is in heaven, and because we have to been joined to Christ through Holy Baptism, we are, in some sense, already in heaven.  But our pilgrimage here on earth determines if we stay there and strengthen our connection to Christ, or if we decide that we don’t want Christ and the heavenly life and cut ourself off from Him.  Just like in the song, even though we’re not there, we’re already there.  May God help us to continue to choose connection to Him so that, at the end of our life, we can receive the inheritance God offered us when we received the Sacrament of Holy Baptism: eternal life in heaven [with the Father, and the Son, and the Holy Spirit.  Amen].

Beginning and Return

Fifth Sunday after Easter

    In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.  For whatever reason, certain phrases sound more elegant and intelligent in foreign languages.  Instead of saying, “this for that,” it sounds much better to say quid pro quo.  Or instead of saying, “exactly,” one can say per se.  If you said, “a certain something that I can’t describe,” people would understand you, but you could also throw in a little French and say je ne sais quoi.  Perhaps, due to the popularity of mafia movies, we find ourselves used to asking in poorly-pronounced Italian, capisci? when we might otherwise say, “Get it?” 
    Likewise, when we speak about the Second Person of the Blessed Trinity, we use a phrase from St. Thomas Aquinas which is exitus-reditus.  That certainly sounds much more erudite than beginning-return.  But no matter how we say it, we recognize its veracity.  Christ came to us from the Father (in the Incarnation at the Annunciation which we celebrated on 25 March) and then returned to the Father (at the Ascension, which we will celebrate on Thursday).  Christ existed before all time, but the Father sent Him to us, and then Christ returned to the Father.  The Lord tells the Apostles in John, chapter 14 that He goes to prepare a place for them, “‘so that where I am you also may be.’” And our Gospel also points to this coming and going, as Christ speaks to His Apostles in the Upper Room at the Last Supper.  He tells them that He has come from the Father and into the world, and is now leaving the world and returning to the Father.   
    But exitus-reditus doesn’t only apply to God the Son.  It also applies to us.  We, too, though not consubstantial with the Father, come from Him, and our goal is to return to Him.  Even with all our advances in science, the gift of new life still comes from the Father.  And once our parents conceive us, our goal, our end, is to return to the Father so as to be one with Him in heaven.  It’s back to the Baltimore Catechism answer that says it so poetically and succinctly: God made me to know Him, to love Him, and to serve Him in this life so to be with Him in the next.  

    So this middle time, the time between our exitus, our beginning, and our reditus, our return, determines how our return ends up.  To paraphrase Denethor from the movie version of The Return of the King, our experience at our return will depend on the manner of our return.  Because, as Christ affirmed in the Gospel of John, He is the only way to the Father.  We cannot return to the place the Father has prepared for us, unless we follow the pattern that the Father set out for us, made visible in Christ.  We are, as St. Peter affirmed in his first epistle, “‘a chosen race, a royal priesthood, a holy nation, a people of his own,’” but our lives have to reflect that chosen status in order to receive the inheritance promised to us at our beginning.
    So do we recognize how to live like Christ in our day-to-day lives?  Do we give attention to the needs of others, rather than focusing only on ourselves.  We’re familiar with Catholic Charities, the North End Soup Kitchen, the St. Luke NEW Life Center.  Do we assist them?  Do we donate what we can, be it food, clothing, or other goods?  Sometimes I get new “secular” clothes.  When I do so, I try to make sure and donate older clothes that are in a similar style or that I know I don’t use that often, if they are in reasonably good condition, to Catholic Charities through the Hope in a Box box that is by the drinking fountain at the Beach Street doors.  When was the last time that you looked in your closet for clothes that you no longer wear?  Sometimes we have formal wear that we only use once or twice, but are there things that we never use, or don’t need to have, that others could?  St. Basil the Great once said in a sermon, “The bread in your cupboard belongs to the hungry; the coat unused in your closet belongs to the one who needs it; the shoes rotting in your closet belong to the one who has no shoes; the money which you hoard up belongs to the poor.”  Our attention to those in need makes up part of the way that we show where we want to return to: heaven or hell.  
    Whether we use the fancy Latin phrase or not, we all came from the Father and will return to judgment by Him, when we will learn our eternal destination: heaven (likely after some time in Purgatory) or hell.  If we wish to return to the dwelling place the Father has prepared for us, that Christ promised us in the Gospel, then we have to follow the example of the great exitus-reditus of the Second Person of the Blessed Trinity.  We have to follow the Way that He is: the one who gave up His life for our good.  It may not be in the red martyrdom of shedding our blood in imitation of Christ’s perfect sacrifice of His Body and Blood, but it may be in the white martyrdom of dying to our own wills and living according to the will of the Father.  No matter in which language we say it, living the life of Christ in our day-to-day lives will help us embrace the inheritance Christ won for us, whom the Father has adopted through Holy Baptism as His adopted sons and daughters in the Son of God, Jesus Christ.  Who with the Father and the Holy Spirit lives and reigns for ever and ever.  Amen. 

Clarifying Confirmation

Sixth Sunday of Easter
    When it came to my own reception of the Sacrament of Confirmation in 1998 as an eighth grader, I think I had a fairly faulty understanding of what the sacrament really meant.  I remember reading facts about the gifts of the Holy Spirit (not a bad start) and a book that had examples of the saints who lived out the faith in more modern times (also, not a bad thing).  But I seem to remember some sense that Confirmation meant that I was choosing to still be Catholic and become an adult in the faith.  
    In my experience as a priest, I know that this mentality continues to this day.  Not as much here at St. Matthew, but in previous parishes young men and women would tell me, when asked what Confirmation meant, that they were choosing to be Catholic for themselves, since their parents had made the decision for them when they were baptized, and they were becoming adults in the faith.  But the choice to be Catholic happens when one is baptized.  Certainly, one can choose (sadly) to walk away from the faith after baptism, but that person will always be Catholic.  And an eighth grader, or a young high school student is far from being an adult, though they certainly can make more adult decisions than a younger child.

    So what does Confirmation mean?  Is it, as some have said, a sacrament in search of a theology?  We hear about a kind of confirmation today in the first reading, when the Apostles Peter and John go to Samaria and lay hands on those who had previously been baptized so that they could receive the Holy Spirit.  We do receive the Holy Spirit in baptism, but Confirmation gives us a fresh outpouring of the Holy Spirit.  And, in the Latin Rite, it is most often bishops, the successors of the Apostles, who still confer the Sacrament of Confirmation.
    But what is that sacrament about?  Why have it?  All sacraments draw us ever closer into the inner life of the Blessed Trinity.  They bring us closer into the love that is shared between the Father and the Son and the Holy Spirit.  All sacraments make the Blessed Trinity present to us to remind us that God has not left us orphans, but dwells within us.  Through Confirmation, we grow in our union with Christ, who gives us union with the Father and the Holy Spirit.  
    But, even while we grow in the life of the entire Blessed Trinity through the Sacrament of Confirmation, we receive a seal, a character, an indelible mark that gives us access to the Holy Spirit as our Advocate.  While we don’t use the term advocate as much anymore, the understanding of an advocate, or a Paraclete (the Greek word) is a defense attorney who pleads our cause.  The Holy Spirit pleads our cause before the Father, and defends us against the accuser, the devil, who seeks to separate us from the Father.  
    But the advocate also gives us strength and defends us as we encounter other humans who either are curious about the Gospel or antithetical to it.  The Holy Spirit gives us words to explain our faith.  He helps us to “be ready to give an explanation…for a reason for your hope,” as St. Peter said in our second reading.  The Holy Spirit strengthens us to share why following Christ makes a difference.  That is why, in the old rite, Confirmation was described as making young men and women “soldiers of Christ.”  They were to win the world for Christ by word and deed, empowered by the Holy Spirit.
    But St. Peter also helps us understand that the Holy Spirit gives us the grace to suffer for the Gospel.  Sometimes following Christ means that we will suffer.  We might lose out on promotions, or not be able to engage in certain social events, or maybe not play on all the sports teams we want to, or maybe even lose friends or family because they don’t accept our Christianity in general or our Catholicism in particular.  In addition to physical suffering, those situation are also suffering for the Gospel, and the Holy Spirit gives us courage “to suffer for doing good, if that be the will of God.”  
    God gives us the sacraments to give us more of His life, His grace, to observe the commandments which Christ gave us, as the sign that we truly love God.  In particular, God gives us the Sacrament of Confirmation to strengthen what we received in Holy Baptism.  May God stir up the flames of the Holy Spirit in our hearts to witness, by word and deed, to the joy of the Gospel, and the true love of the Trinity, into which God drew us first through Holy Baptism, and into which we are called to delve more deeply each day of our life.   

Exitus-Reditus

Fifth Sunday of Easter

    For whatever reason, certain phrases sound more elegant and intelligent in foreign languages.  Instead of saying, “this for that,” it sounds much better to say quid pro quo.  Or instead of saying, “exactly,” one can say per se.  If you said, “a certain something that I can’t describe,” people would understand you, but you could also throw in a little French and say je ne sais quoi.  Perhaps, due to the popularity of mafia movies, we find ourselves used to asking in poorly-pronounced Italian, capisci? when we might otherwise say, “Get it?” 
    Likewise, when we speak about the Second Person of the Blessed Trinity, we use a phrase from St. Thomas Aquinas which is exitus-reditus.  That certainly sounds much more erudite than beginning-return.  But no matter how we say it, we recognize its veracity.  Christ came to us from the Father (in the Incarnation at the Annunciation which we celebrated on 25 March) and then returned to the Father (at the Ascension, which we will celebrate in a few short weeks).  Christ existed before all time, but the Father sent Him to us, and then Christ returned to the Father.  And our Gospel points to the return, as Christ speaks to His Apostles in the Upper Room at the Last Supper.  He tells them that He goes to prepare a place for them, “‘so that where I am you also may be.’”  
    We come to know God the Father through God the Son.  St. Philip the Apostle, puts his foot in his mouth as he tells Jesus, “‘Master, show us the Father, and that will be enough for us.’”  Probably the other apostles may have thought the same thing, but I’m sure they were glad they didn’t verbalize their desire.  Because Christ reiterates for them that He is the revelation of the Father.  The unity between Father and Son, even though they are different Divine Persons, is so strong that when one encounters one Divine Person, you encounter the entire Triune God.
    But exitus-reditus doesn’t only apply to God the Son.  It also applies to us.  We, too, though not consubstantial with the Father, come from Him, and our goal is to return to Him.  Even with all our advances in science, the gift of new life still comes from the Father.  And once our parents conceive us, our goal, our end, is to return to the Father so as to be one with Him in heaven.  It’s back to the Baltimore Catechism answer that says it so poetically and succinctly: God made me to know Him, to love Him, and to serve Him in this life so to be with Him in the next.  
    So this middle time, the time between our exitus, our beginning, and our reditus, our return, determines how our return ends up.  To paraphrase Denethor from the movie version of The Return of the King, our experience at our return will depend on the manner of our return.  Because, as Christ affirmed in our Gospel, He is the only way to the Father.  We cannot return to the place the Father has prepared for us, unless we follow the pattern that the Father set out for us, made visible in Christ.  We are, as St. Peter affirmed in our second reading, “‘a chosen race, a royal priesthood, a holy nation, a people of his own,’” but our lives have to reflect that chosen status in order to receive the inheritance promised to us at our beginning.
    So do we recognize how to live like Christ in our day-to-day lives?  Do we give attention to the needs of others, rather than focusing only on ourselves.  As soon as the Apostles learned that the Greek-speaking or Hellenist widows lacked in care, they responded, in this case by creating the Sacred Order of the Diaconate, the first deacons.  God doesn’t necessarily ask us to create new groups, but to cooperate with those that already exist.  We’re familiar with Catholic Charities, the North End Soup Kitchen, the St. Luke NEW Life Center.  Do we assist them?  Do we donate what we can, be it food, clothing, or other goods?  Sometimes I get new “secular” clothes.  When I do so, I try to make sure and donate older clothes, if they are in reasonably good condition, to Catholic Charities through the Hope in a Box box that is by the drinking fountain at the Beach Street doors.  When was the last time that you looked in your closet for clothes that you no longer wear?  Sometimes we have formal wear that we only use once or twice, but are there things that we never use, or don’t need to have, that others could?  St. Basil the Great once said in a sermon, “The bread in your cupboard belongs to the hungry; the coat unused in your closet belongs to the one who needs it; the shoes rotting in your closet belong to the one who has no shoes; the money which you hoard up belongs to the poor.”  Our attention to those in need makes up part of the way that we show where we want to return to: heaven or hell.  
    Whether we use the fancy Latin phrase or not, we all came from the Father and will return to judgment by Him, when we will learn our eternal destination: heaven (likely after some time in Purgatory) or hell.  If we wish to return to the dwelling place the Father has prepared for us, that Christ promised us in the Gospel, then we have to follow the example of the great exitus-reditus of the Second Person of the Blessed Trinity.  We have to follow the Way that He is: the one who gave up His life for our good.  It may not be in the red martyrdom of shedding our blood in imitation of Christ’s perfect sacrifice of His Body and Blood, but it may be in the white martyrdom of dying to our own wills and living according to the will of the Father.  No matter in which language we say it, living the life of Christ in our day-to-day lives will help us embrace the inheritance Christ won for us, whom the Father has adopted through Holy Baptism as His adopted sons and daughters in the Son of God, Jesus Christ.