The United States, consecrated to Mary of the Immaculate Conception at her beginning

Homily
Solemnity of the Immaculate Conception
St. Lawrence Catholic Campus Center at the University of Kansas
8 December 2011
Daily Readings

Hail Mary, full of grace!  This is the angel's greeting to Mary, before Mary had any clue of what was about to happen, before she was overshadowed by the Holy Spirit and conceived Jesus in her womb.  Already, before any of that, the angel says Hail Mary, full of grace.  This astonishing statement should make us wonder - when did she become full of grace?

Today's Solemnity of the Immaculate Conception answers this question of when Mary became full of grace.  Our Church, comtemplating the words of the angel Gabriel to Mary for the first two millenia of Christianity, defined with theological precision and certainty in 1854 the dogma of the Immaculate Conception, that every Catholic can and must believe that Mary was conceived without sin, that she was full of grace from the first moment of Her conception.  This truly is theology at its very best, the faith of the Church seeking to understand the mysteries of revelation, even if it takes 1800 years to arrive at this understanding.

Defining Mary's sinlessnes from the first moment of her conception gives us a clue that God's plan from the beginning was not to use Mary in a minimum kind of way, like a temporary employee.  The angel's greeting was not - Hail Mary, who will be full of grace from the moment of Jesus' conception to the moment of His birth, or to the moment of his presentation or baptism.  No, his greeting was already Hail Mary, full of grace, before she conceived in her womb.  This clue that Mary was always full of grace, adopted by God in Jesus Christ not at baptism but at conception, to be holy and blameless before him, should tell us to expect what we have come to know about Mary, that if she always was full of grace, she will always be full of grace.  That grace that we celebrate today at the moment of her conception will not run out at the birth of Jesus, but will move Mary to say yes not only to the Annunciation, but yes to following her son to the foot of the cross, and yes to accepting the new mission to be the mother of all those destined for eternal life.

We will celebrate Mary, mother of sorrows at the cross, Mary, mother of the Church at Pentecost,  and Mary, Queen of heaven, on other occasions, showing that we know Mary once full of grace always is full of grace and always will be full of grace.  Today we celebrate precisely and simply that we know when Mary became full of grace.  It was at the moment of her conception, that God gave the merits of her Son's redemption to her, mysteriously preserving her from original sin.  This gift to Mary should make us excited to receive the same incomparable gift, and we are challenged in this Advent season to follow her example of making room in our hearts first for the coming of the infant Jesus in the flesh, the mystery of the Incarnation.

Aside from Christmas Day, today's Solemnity is the highest ranking non-Sunday celebration in the Church's United States calendar.  We never move this solemnity of our Lady, and never abrogate it.  For Our Lady under the title of the Immaculate Conception is the patroness of the United States America, and shame on us if we do not have a devotion to her under this title.  Lacking evidence of any other apostle making it to the shores of our great land, we recognize in Our Lady's gracious beginning in the womb of her mother Anne, the conception of the Church here in the United States through the Immaculate Conception of Mary, who is the apostle of the apostles.  Believing that Mary herself planted the faith here, and knowing that the first bishops of our country went to Rome with great joy for the proclamation of the dogma of the Immaculate Conception in Rome in 1854, eager to consecrate our country to Our Lady of the Immaculate Conception, we see from the beginning the special destiny of the United States and our Church to be a light to all nations through recourse to Mary.  In honoring and loving her, we honor and love her Son, who is so pleased that we know and love the one whom he knows and loves the best.  In consecrating ourselves and our country to her, we more closely imitate him,who rejoiced to always be completely dependent upon Mary as the Eve of the new creation.  In honoring her today, we become better disciples of him, who came into the world happy to dwell in the womb and nurse at the breasts of Mary, full of grace.  Amen.

true drama

Homily
2nd Sunday of Advent
St. Lawrence Catholic Campus Center at the University of Kansas
4 December 2011
Daily Readings

There is great anticipation at KU right now regarding the university's next football coach.  The coaching search is dramatic.  It is urgent.  Sheahon Zenger is the prophet, hitting the road like John the Baptist, trying to sell the KU job.  He is working like crazy until he finds the next coach for KU, the one who will gather more people Saturday after Saturday than any other person at the University.  The one who will be responsible for generating income from thousands of alumni through football.  Whether or not you are a football fan, or agree with all the attention football gets, this is the reality . Every day that we go by without a new coach, is a day lost, a day that perhaps someone else will hire the coach that we need.

Remember the results of the last election, when President Obama was elected?  Remember the anticipation and the dramatic coverage.  The whole world was watching!

Advent desperately tries to get us Christians back into this mode of anticipating great things, and being alert for the coming of one much greater than President Obama or the next KU football coach.  St .Mark writes the first Gospel, perhaps from Rome, where St. Paul and St. Peter had just been executed for their faith, and announces that the one the Israelites have long awaited, the Messiah, and quite certainly the one who has the power to redeem the heart and life of every human person, has arrived.  Jesus Christ, the Son of God, has arrived!

Advent begs us to enter back into the dramatic first moment of the world's creation, for the coming of the Messiah means precisely this, and more.  As dramatic as the moment of our birth was, exchanging the world of our mother's womb for the infinitely bigger world in which we now live and move and have our being, and as dramatic as the moment of our death will be, when we will once again exchange the smallness of this world for the mystery of that reality that lies on the other side of death, even more dramatic is the moment which you and I now share.  This is the urgent message of Advent.  The coming of Jesus Christ, the Son of God, among us is a moment even more dramatic than the moment of our conception, the moment of our birth, or the hour of our death.  For the moment in which we now live is the moment of recreation, a revolutionary creation even greater than the first creation bringing everything out of nothing.  The second creation is greater than the first, for the entry of the Lord of the universe into the time and space of a single human nature is a more improbable creation than the creation of everything from nothing.  This second creation is greater than the first, because the second creation will definitely overcome the enemies of life and love that hold sway in the world as we know it, but in the new heavens and new earth, there will be no wasteland of sin nor desert of death.   As great as this first world is, we still live in enemy territory.  The good news of the Gospel is that the exodus has begun.  That is why we praise God with full-voice; not only for the beauty of this world, but because the revolutionary re-creation of the new world has begun in Jesus Christ our Messiah.

The prophet Isaiah and St. Peter and St. John the Baptist are three powerful voices begging us to feel in our bones our need for this Messiah, for one to come and recreate and redeem the parts of us that are already dead, the wasteland of our sinfulness, the desert of our lost hope.  They remind us to repent, for no one welcomes a savior if he thinks everything is ok.  The prophets beg us out of the sleepiness of thinking everything is good enough as it is.  The prophets beg us not to give in to complacency, and not to be deists, who think that because this moment of recreation that we are in is taking thousands of years that the Lord is not close.  St. Peter reminds us that for the Lord, a thousand years are as a day.  We are in the dramatic moment of recreation whether we believe it or not.  The prophets implore us to be as afraid of the Jesus who was born so helplessly in Bethlehem, and who waits for us even more vulnerably in the Holy Eucharist, as we are of the Jesus who will come in glory and rule with his strong arm at the end of time.  To be a Christian means to live the drama of Advent, between the time of Jesus' first coming and his last, in the kingdom of the already and not-yet.  But make no mistake, the Advent prophets tell us convincingly that the moment in which you and I now stand, is as dramatic a moment as there ever was or ever will be.  The moment of re-creation, a moment greater than ever has been or ever will be, has arrived.  Jesus Christ has come among us, bringing with him a baptism of the Holy Spirit andof  fire.  Our passover from the land of the enemy to his kingdom is at hand.

Do not be lulled into thinking the Lord is delayed.  Just because the moment of his recreation has begun in the smallest of ways, just because you can block him in tonight's Eucharist be failing to prepare a way to your heart, does not mean that He is not here.  Just because we can choose to fill our lives with things other than Him, does not mean that tonight's moment of the Eucharist does not contain the power to recreate you into everything you always promised yourself you would be.  Whether you like it or not, He is here, and He is ready.  The recreation of the world has begun, and we are in its dramatic moment.  Prepare in the your heart, then, a highway for our God.

Come, Holy Spirit (Advent edition)

Homily
Tuesday of the 1st Week of Advent
29 November 2011
St. Lawrence Catholic Campus Center at the University of Kansas
Daily Readings

Today's prophecy from Isaiah, a classic Advent prophecy, focuses on the gift of peace that the coming of the Son of man will bestow.  Peace will be a gift from the one who has the fullness of God's Spirit.  Isaiah prophesies the 7 gifts of the Holy Spirit, which will be poured into the human nature of Jesus as the Father's gift to His Son.

One of the most profound prayers of the Christmas season is for peace.  The Holy Father always prepares the World Day of Prayer for Peace message for January 1st during the Christmas season.  To pray for peace in the Christmas season means a recognition that a real and lasting peace of which Isaiah speaks will be the fruit of the Lord's coming.  It will be God's gift to a world.  We have been through enough New Year's resolutions ourselves to know that unless the Lord gives the gift, in vain do we labor.  So too for mankind.  We see over and over man's ability to make great progress on many fronts, but so often we get dumber as quickly as we get smarter.  Moral progress and technological progress do not go hand in hand.  It is not a smart thing to create the ability to destroy ourselves, and yet that is what we do.  We may hope for human solutions toward peace, and work sincerely toward them, but asking for peace in the Christmas season teaches us that we are wise to ask for peace as God's gift, for our ability to receive peace is greater than our ability to produce it.

Perhaps today is a good day for us to meditate on the role of the Holy Spirit in the Christmas story and Christmas mysteries.  The Holy Spirit who overshadows the great Advent prophets, Isaiah, John the Baptist, Mary and Joseph, can also help us listen to them.  Advent invites us to start again at the beginning, and to recognize that before the Holy Spirit can sent us out at Pentecost, He must prepare a fertile ground in our hearts for the Lord's coming.  Come, Holy Spirit, and with your seven-fold gifts descend, and prepare your Church to celebrate the mystery of the Lord's incarnation.

God get down here!

Homily
1st Sunday of Advent B
St. Lawrence Catholic Campus Center at the University of Kansas
27 November 2011
Daily Readings

Advent challenges God to do something. This is the prayer of the Israelites who are suffering the Babylonian exile. God get down here. God do something! God be true to your promise to be our Father. What kind of Father are you anyway? Have you forgotten about us God? God quit hiding your face. God get down here now and do something for us.

How different is this prayer from Isaiah than the prayers we usually say to God? What do we say? God give me more time. God keep your distance and I will get around to what's important. Forget about me God, so I can go about my own business.

Advent is waking up to the reality that the only thing scarier than God messing with our lives, with God coming closer, is God keeping his distance. That is truly terrifying. For God keeping his distance does not bring us relief and freedom, it brings terror and the slavery of our own limitations. Advent is waking up to the reality that deep down, we want God to come closer, to come sooner. Advent is praying God to come as close to us as we are to ourselves, and actually meaning it.

Why do human persons go extreme? Why do we watch UFC fighting, love watching football players crash into each other, love sky diving and horror movies? Not everyone loves these things, but behind them lies the human passion for living on the edge. Why do we do this? Why do we not seek security above all things? Why not be as conservative as possible, since life is worth conserving? It is because we all know that to stop living radically and vertically, to stop living on the edge, is to fall asleep. It is to die an early death. Indeed, only those who are near death can tell others what it means to be fully alive.

Advent fights against this temptation to fall asleep when life is only really starting, to give up on ourselves by settling for less. Advent in the liturgical year corresponds to nightfall, when we are tempted to think the day is over and things are done happening. Advent says no way. Just as scientists look for smaller and smaller particles to unlock the mysteries of the universe, just as the one possession that will determine the fate of the KU basketball team this March depends on what they learn in practice today, so also for us the spark that will light our spiritual lives on fire, and enable us to be a saint, depends upon our not letting ourselves fall asleep, not allowing the darkness to cave in on us. When we are tempted to think that there are no new sparks in our lives, Advent tells us to stay awake. Be ready. We do not know the hour when the Lord is coming.

Advent is the choice we make between intensifying our life or falling asleep. Advent is the difference between thinking our best moments are behind us, versus knowing that our biggest conversion is still ahead of us. Advent is knowing that when the Christ child was born in the dark town of Bethlehem at the darkest hour of the darkest night, only those with the purest faith were awake to see it.

Advent is knowing that the only way to really see if we are alive is not diving out of an airplane, or seeing Paranormal Activity 3. These might work for a second. But if we really want intensity, and want to live life in the most radical away, living on the edge moment to moment, instead of just giving up and falling asleep, we will invite God to come closer, and to come sooner, and actually mean it. Dare to stop asking God for more time and more space. Instead, ask him for the opposite. Ask him to be your coach, your friend who believes in you more than you believe in yourself, your accountability partner who refuses to let you fail. Dare him to mold you intoa saint at a faster pace than the self-improvement plan you are currently on. It might sound terrifying, but consider the alternative. Who want to fall asleep, and give up, when life is only beginning?

The king who lays down his life

Homily
Solemnity of Christ the King
20 November 2011
St. Lawrence Catholic Campus Center at the University of Kansas
Daily Readings

Michael Jackson.  Elvis.  Simba.  Lebron.  There are lots of kings out there.  We love them.  We love anointing kings who are unstoppable within their temporal kingdom.  But we also love to bring them down.  In a country that was founded by the desire to topple a king, we probably take more pleasure in seeing kings fall than in anointing them.  Paterno, Gill and Pinkel are all under fire, though for different reasons.  Mubarak, bin Laden, and Qaddafi are tyrants and terrorists toppled in the Arab spring.  Lohan and Kardashian are under fire in the tabloids.  Anointing and toppling leaders in politics is perhaps America's greatest pasttime of all.  It's embarrassing really, how much time and energy we devote to anointing kings, and how much pleasure we take in seeing them fall.  Most of us get too caught up in it, to our own shame.

Today's solemnity ends the liturgical year for us by trying to set things straight.  There is only one king.  There is only one whose reign is unstoppable, whose kingdom extends beyond the time and space of the universe, only one kingdom that is so universal and eternal that legions of angels rejoice in proclaiming its glory.  That is the kingdom of Jesus Christ our King.  Whenever we say the name of Jesus, the name of the one who saves by shedding his blood for his subjects, we proclaim him to be the Christ, the anointed one.  Jesus Christ.  Jesus the Lord.  Jesus our King.  Today's feast proclaims with incomparable joy the reality of a kingdom that not even a king with the power to launch a nuclear weapon can destroy.  It is a kingdom founded on truth and love, on justice and peace.  To this king alone belongs the power to judge the world, as today's Scriptures state clearly.  It is to this king alone, that every knee should bend, in heaven, and on the earth, and under the earth, to the glory of God the Father, Amen.  (Ph 2:10).

The incomparable power of this king, however, lies not only in His ability to rule and to judge and to dominate, but in its opposite.  The Lord cautioned the Isralites that earthly kings are sinful and dangerous, but when they still insisted that someone by anointed to rule over them, the Lord turned their sinful wish into a blessing, into a promise of a king who would rule longer than any king before or after.  Yet the king that was sent was mysterious beyond imagination, a king recognizable only by the eyes of faith, a king born out in the cold,a king who rode into his capital city on a donkey,  a king who forewent a secret service or army, and instead handed himself over to the hands of his enemies, and at his weakest moment was mocked as Ieusus Nazarenus Rex Ieudaeorum.  This is how the Lord himself came to rule, by showing that the greatest power a king could show is to give himself over in love to those who hate him.  This power alone is a power greater than the power of the Big Bang that created the universe, for this power of sacrificial love is the ground of all reality, and is the foundation of a kingdom of love and truth, justice and peace, that alone is universal and eternal. 

Worthy is the Lamb who was slain to receive the scroll and break open the seals (Rev 5:9).  It is our King's ability to lay his life down in love, to be the lamb who was slain, that is the foundation of his judgment of the world.  The sacrifice precedes the judgment.  The mercy which is the heart of God is why we proclaim our King to be most worthy on this great solemnity.  Worthy is the lamb.  Worthy is our King who was not afraid to be a lamb.  This king is to be praised and adored above all forever.  Amen.  This solemnity must be for us a solemnity of the highest praise, when we forsake all our false kings and idols, and proclaim the Lord to be the King who alone is worthy.  Jesus is not proclaimed king today because he is like any earthly rule that came before him; he is proclaimed king because he is the new and eternal definition of what a king really is. 

You didn't see this on the mainstream media, but Pope Benedict, that old man with just a few acres of territory and an annual budget less than that of a single American university like Harvard or Notre Dame, an old man who has no army, outdrew both President Obama, the most powerful man in the world, and Prince William, whose wedding to Princess Kate made him the most popular this year.  Both men outdrew the Pope on tv, but I was there when our old and frail Holy Father drew 2.2 million to Madrid for the World Youth Days, the largest crowd in the world this year.  I was there, and I saw it, a small glimpse of the kingdom of Jesus Christ, which is more vast and powerful and eternal than any nation or kingdom on this earth ever was or ever will be.  Let us pray with earnest for our Holy Father and his brother bishops, who are so unworthy of the task of governing and shepherding and making visible this kingdom of Jesus Christ, so that people may believe in it and belong to it.  Let us help them by taking up the kingly identity and mission given to us at our baptism, for as long as we help build the kingdom of Christ, the Lord shares the dignity of his kingship with us.  By virtue of our baptism, we are kings, so let us act like kings after the example of Jesus Christ.  Let us forsake the temptation to anoint anyone, or to delight in the downfall of anyone, whose kingship is not rooted in the kingship of Jesus Christ.  For he alone is worthy of our anointing and our loyal and obedient service, and no one can be a king, unless they belong to Him, the king of kings, and the Lord of Lords, forever and ever.  Amen. 

quit hoarding your faith

Homily
33rd Sunday in Ordinary Time A
13 November 2011
St. Lawrence Catholic Campus Center at the University of Kansas
Daily Readings

A good wife is invaluable.  Those guys who are called to marriage do well to 'marry above yourself' as they say.  A good Catholic man seeking a holy wife has the deck stacked in his favor.  There are more women in college than men these days, and women are naturally more receptive in the things that belong to God.  Men perhaps have it too easy these days.  There was a time, so I hear, when a man would have to pursue a wife with reckless abandon to have any chance at all.  Courtship, especially on the part of men, has lost so much of what made it beautiful.  It's too casual these days.  There is a real need to teach men how to be men, and how to desire a holy wife.  At any rate, that is not what the reading from Proverbs is about.  It is about the treasure of being a holy woman, a woman who fears the Lord.  Her life is incomparably fruitful.  The proverb is to be a great encouragement to any women called to marriage, that being holy will pay off with great dividends.  A favorite facebook posting of mine shared among women is that a woman is to be so holy that any man has to meet Christ and fall in love with him if he is to have any chance in meeting her.

Today's Gospel flies in the face of the current protests against income inequality.  The protests are legitimate.  The economic system fails many people, by putting the poor at great risk of losing what they have, and insulating the rich from the risks that they take.  The economic system does not place enough economic decisions in the real economy in the hands of real people.  It's important that injustices and corruption be addressed.  It shouldn't surprise us, however, that the economy, while it is the #1 concern of politicians, is not the top concern of our Lord.

After an initial unequal distribution of talents, Jesus makes it worse by taking the last talent from the lazy servant and giving it to the richest.  Talk about redistribution in the wrong direction.  From the one who has not, even what he has will be taken away.   Before you capitalists out there rejoice too much that Jesus agrees with a free market survival of the fittest, people are paid what they're worth mentality, need I remind you of all the times Jesus cautions about trusting in wealth, and God's preference for those who are poor.  Jesus is making a different point here.  Faith buried is faith lost.  Divine life that is not given away is divine life that is wasted.

That is the same as saying that a faith that is merely private is not faith at all, that seeking a faith in God that works only personally for me is making God in my image, not being receptive to the greater gifts He wants to bestow upon his bride, the Church.  If you ask me whether I would rather be spiritual or religious, I would say I would rather be religious every time.  Despite the trappings and sinfulness of institutional and organized religion, of which many are rightfully suspicious, sharing faith with others and living faith with others and believing in God together is the only way that faith can exponentialy grow.  If I horde my faith for myself, it is worth nothing.

John Paul II referred to this as the 'law of the gift.'  Your faith in God will grow precisely to the extent that you give it away.  This also pertains to evangelization and living the grace of our Confirmation, for by that grace we are all filled with the Spirit to the point of overflowing, and yet too often we try to control that Spirit and find the minimum we can do.  Lest this law of the gift become too generically understood, the Holy Spirit is the teacher who shows us precisely how we can make Jesus Christ and his redeeming love more present and real in the exact circumstances of our lives.  There is a mission given to us that has been entrusted to no one else, a vocation that we ignore to our own peril.  To make it more precise, none of us should have as our goal in life just being good enough to get ourselves into heaven.  This is pathetic thinking.  No, our goal is to be holy enough to bring one other person with us to heaven.  The difference between the former and the latter is like night and day.  How easily do we settle for mediocrity when we are thinking about only our own salvation?  Yet if we were all working for the salvation of another, the world could not contain the fire.

Let us pray for our Catholic students at KU.  So poor is the catechesis we have given them, so little have we taught them about the real grace of confirmation, how pervasive is that pressure to keep one's faith private, that easily 90% of them do not have a real chance to invest the talent of their Catholic faith into their vocation as a student at the university.  These students deserve our encouragement, support and constant prayers, for they are in real danger of having what little faith we have given them be taken away.

Finally, a word about Joe Paterno.  He is a Catholic.  His wife is the main patronness of the Catholic student center at Penn State.  As you know, he is not an abuser, but is accused of enabling an absuive assistant coach.  There have been many parallels drawn, and perhaps you have done so yourself, to the sexual abuse scandal within the Church.  In response, let us pray fervently for all victims, that they will have a chance to find healing and live happy lives in which they can trust in God and in their fellow man, and give and receive love which is the right of every human person.  Let us thank God as well, that as painful as these situations are, that it is more painful for them to remain in the dark.  I can tell you as a pastor that the scourge of sexual abuse unfortunately extends far beyond churches or youth organizations or even universities.  It is worst within our poor families, where oftentimes there are people trapped and secrets hidden for generations.  Let us pray that even as we learn more about this scourage in the most painful of ways, in seeing children hurt unnecessarily, that millions of Americans will learn that when they have a chance to stop abuse, they will, and that slowly, but surely, this scourge once hidden in darkness will be shattered by the light.  Amen. 

waiting in joyful hope

Homily
32nd Sunday in Ordinary Time A
St. Lawrence Catholic Campus Center at the University of Kansas
6 November 2011
Daily Readings

I've never met anyone more impatient than me.  Well, perhaps my dad.  For him, when he told us to be ready for Church at 9:40am, he really meant 9:20.  Whenever he arrives early at something, he wonders why everyone else is late.  So I get my impatience honestly.  For example, as soon as I calculate a route on my Google or Garmin navigator, I am driven to get there earlier than the calculated ETA. I'm passionate about beating the clock.

Being bad at patience makes it difficult to be a Christian.  We all know this, because most of us confess it.  We lose patience in all kinds of situations.  Mostly we lose patience with other people, which usually is a sign that we are frustrated with our own progress toward becoming saints.  The abbot at St. Meinrad where I went to seminary said holiness is the art of learning how to wait. He was right.  Anyone who has tried to 'hurry up' the road to sanctity realizes that it backfires every time.

There is one time in life where I like waiting however.  One time I get a kick out of it.  It is waiting for the bride to come down the aisle on her wedding day.  Maybe it's mischievous for me to say this, but I always tell the bride during rehearsal to wait as long as possible before coming down that aisle.  Now don't get me wrong, I'm not a priest who spends hours tinkering with the wedding liturgy, trying to get everything just right.  No, I'm one of those priests who would rather say a funeral than witness a wedding, because people are more prayerful at funerals.  I usually spend as little time as possible at a wedding rehearsal.  Yet this is one thing that I always mention.  I tell the bride to wait before coming down the aisle.  I tell her to make us wait, and to make us wait a long time.  I tell her that just when you think you can't wait anymore, to wait some more.  Make us think that perhaps you will not come, that you've changed your mind.  That is good for all of us. By this time in the wedding ceremony, I'm standing next to the groom who is waiting to receive his bride.  I want his faith and confidence tested at this moment.  He shouldn't be too overconfident going into the wedding.  What is more, the moment when his bride seems delayed gives me the occasion to tease him mercilessly.

In a modern wedding, the ceremony normally takes place in the bride's church, and waiting for the bride is the penultimate moment in the wedding ceremony, second only to the exchange of vows.  In today's first reading from the book of Wisdom, wisdom herself is personified as feminine, as a bride searching for someone to dwell with, as a bride searching for her groom.  The Gospel we have from Jesus complements this search of bride for groom, by emphasizing the other side of the equation - the groom going to meet his bride.  Unlike modern weddings, it is the journey of the groom in the Gospel, the arrival of the groom, that brings the suspense.  In Jesus' time, and thus in his story, it was the groom's duty, not the bride's, to make the final journey, and the people waited for his arrival at the doorstep of the bride.  As we hear in the Gospel, it was the role of the bridesmaids not to dote on the bride, and to get her ready, but to wait for the groom, and if he arrived at night, to light his way and show him safely through the night to his bride.  What we have in the Gospel, a time when there were no streetlights or flashlights, but only torches, is a much more dramatic scene, a bridegroom coming at night at an unexpected hour for his bride, than any drama I can create by asking the bride to wait an extra 30 seconds before coming down the aisle.

We have arrived at the point of the liturgical year when it is important for us to get better at something at which we are especially bad - waiting.  It is a specific kind of waiting that we are to foster, an expectant, joyful waiting, a dramatic waiting, rather than a passive resignation of waiting because we cannot do anything about it.  The apocalyptic readings of the end of the liturgical year will give way to Advent, and we will be challenged in both seasons to engage in active, joyful anticipation of the Lord's coming, by activating our faith, not passive, neglectful waiting characterized by the foolish virgins.  St. Paul was perhaps unlike us too ready for the Paraousia.  In his letter to the Thessalonians, he has to admit that because some Christians have fallen asleep in Christ before his second coming, that the bridegroom is apparently delayed.  Yet Paul still can't imagine that he would see death before the return of the Lord.  Where Paul is perhaps too eager, too confident in the Lord's return, we instead are too unprepared, overconfident that time is on our side. 

With the coming of the Lord at each Eucharist, his perfect coming and yet such a humble coming that without the activation of our faith, we will surely miss his coming, we have the perfect litmus test to see how wise or foolish we really are.  At the end of the Lord's prayer, the priest prays that the Church 'waits in joyful hope, for the coming of our Savior, Jesus Christ.'  Right before receiving the Eucharist we pray that our readiness for the Lord to come at the end of time, whether this be during our lifetime or not, is dependent upon how ready we are for the bridegroom's coming in the Eucharist. May we be more ready, and be found waiting in joyful hope, to activate our faith at the reception of each Eucharist, as we end this liturgical year, and turn again in Advent toward the light that scatters every darkness.  Amen.