1. -- Lanie LeBlanc OP - 8th Sunday of Ordinary Time
2. -- Dennis Keller OP - 1st Sunday of Lent
3. -- Fr. John Boll OP - 8th Sunday of Ordinary Time
4. -- Dennis Keller OP - 2nd Sunday of Lent
5. --(Your reflection can be here!)

*****************************************************
1.
*****************************************************
Sun. 8 C 2025

In our Gospel reading this Sunday, Luke continues to tell us more about Jesus's self-help agenda for Jesus's listeners and for us. The main idea, I think, is that we need to look inside ourselves first before we look elsewhere at what is wrong with our tiny spot in the world, close up like in our families or the greater world in general.

Jesus is the Master Teacher. Jesus knows how to live well and do the Father's will. Jesus is our road map, so we really should take his words to heart, figuratively and literally.

The Catholic/Ecumenical Edition of The Message uses some insightful words to get to the crux of this point. It reads: It's who you are, not what you say and do, that counts. Who we are comes down to favoring goodness over evil internally and repeatedly.

Leading with our heart, not some negative presumption, prejudice, hurt or entitlement, is God's way. It is true that the fruits of the Holy Spirit are wonderful gifts, given to us, but also nourished by grace and our willingness to embrace them.

Let us spend some time as we approach Lent to do a quick heart check. What gets in the way of the goodness within us? What needs to be gone in order to re-fill our lives with the joy that living in God's good graces brings to us.

Blessings,
Dr. Lanie LeBlanc OP
Southern Dominican Laity
lanie@leblanc.one

******************************************************
2.
******************************************************

First Sunday of Lent March 9, 2025

Deuteronomy 26:4-10; Responsorial Psalm 91; Romans 10:8-13;
Gospel Acclamation Matthew 4:4; Luke 4:1-13

The readings this Sunday, the first of our season of renewal, are a little disjointed. Deuteronomy seems to be a reprise of the work of God for the Hebrew nation. It is Moses speaking to the people, reminding them what God has done for them. Who could have achieved the release from the slavery imposed by Pharoah? No one could have achieved that. And why would God take notice of this sizeable but insignificant people without a homeland? The patriarch, says Moses, was a wandering Aramean – this patriarch being Jacob. They were immigrants in a land where they flourished and became a nation there. There they became enslaved by – oh yes – a nameless dictator. Nameless, it seems, so as to be an example of what a dictator does, that is enslave. Pharoah is the generic name that signifies any and all tyrants of every age. God saves when at least the enslaved understand the pain, suffering, and loss of dignity and worth imposed on them. The reading indicates that God is a savior when humanity gets into trouble that robs them of worth, of dignity and liberation. Being freed from Pharoah applies to every generation.

The reading from Romans speaks of Jesus as Lord. It this Jesus, this human and divine person who walked among us two thousand years ago, yet remains with us even now in our troubled, violent times. God raised this Jesus, making his victory over the way of the world and the curse of death a victory that is humanities as well. Death no longer is a permanent thing unless we choose it to be such. In the Resurrection of Jesus, we are all raised and saved from oblivion. That is our faith.

The gospel from Luke makes us totally aware that Jesus indeed has a human nature. In his childhood, in his youth, in his adolescence, and in his career as a young adult Jesus experienced what we experience. In his mature adulthood as he began in his human nature came to understand his mission, his purpose, he was tempted even as we are tempted to take short cuts that would deny the divinity of his mission. In each of the three temptations, Jesus quotes from Deuteronomy, the book of our first reading. This gospel certifies Jesus’ grasp of the Hebrew scriptures. Bread is absolutely necessary for the survival of human creation. Food is a necessity. Providing free food, free nourishment would catapult Jesus into great popularity. Recall that later in the two multiplications of loaves and fish that the people wanted to declare him King, successor to the throne of David. The side effect being was the hoped for destruction of Roman occupation. That’s not the freedom, liberation Jesus came to bring. Such a kingship would not have liberated, would not have been the change of heart of any person. So that temptation would have rendered Jesus using the powers claimed by Satan. The second temptation was Satan offering use of his power to manipulate and coerce the adulation exercised by Satan. That would have been blasphemy, a turning away from the Father. That is clearly idolatry. There are many forms of idolatry – treating as a god power, wealth, notoriety, influence. Pursuit of those gods is idolatry, a turning away from God that is often not recognized as sin. When power, wealth, influence, and fame become what is served by a person, that is idolatry and leads to the ruin of character. The third temptation is testing God: it amounts to “if I do this, I expect you God to do such and such.” It’s about attempting a deal with God. God’s approach is much different. God creates a covenant with humanity – it’s not a quid pro quo. There is no contract. A covenant is a quantum leap beyond any deal.

This gospel is a warning to us as we begin this period of character growth. Be careful to examine our hearts. What are our loves? What is the pursuit of our energies? Do we consider ourselves gods? Or do we find comfort in understanding even in down times that God totally loves us as we are and as we can be? Prayer, fasting, and almsgiving are the tools this Lent to growing our characters. In that growth, our person becomes strong and resilient in the face of threat, anxiety, and violence. We are a work in progress and God is with us in that work.

There is a quote from Deuteronomy that some will use to avoid almsgiving. Jesus says in the gospels, “The poor will always be with you.” Some will use that quote to say that programs, efforts to eliminate poverty shouldn’t be a priority because Jesus allowed for poverty. That’s because those naysayers fail to understand that Jesus is quoting Deuteronomy 15:11. The full quote that Jesus is speaking is this. “There will always be poor in your land. I command you to be openhanded toward your fellow Israelites who are poor and needy.” This entire quote is certainly an answer to those who parse Jesus’ words.

Dennis Keller dennis@preachersexchange.com

******************************************************
3.
******************************************************
2025-03-02 Homily
Eighth Sunday in Ordinary Time Year C

Sirach 27:4-7; Psalm 92; I Corinthians 15:54-58; Luke 6:39-45

Back when I was a young priest at Tulane University,
I had a problem,
I could not see well enough to remove splinters from my fingers.

Just imagine what might happen
    if I tried to help you with a splinter
        with this needle point tweezers. (Hold it up)
            Without seeing clearly.
It would be a bit dangerous, and could cause some real pain.

So, I went to Dr. Monica Monica, an Ophthalmologist, for help.
After allowing the Doctor to help me with my eyes,
I was not only able to see well enough
    be gentle with my own fingers,
    but with those of anyone else I might try to help.

In today’s Gospel, Jesus is helping us to see clearly.
With his central parable, He tells us,
    “Remove the wooden beam from your own eye first;
    then you will see clearly
    to remove the splinter in your brother’s eye.”

    There is a program known as CPE, (Clinical Pastoral Education) created to train hospital chaplains.

It does not focus on the methods of ministry,
    but rather is designed to help ministers
    remove the obstacles that interfere with their ability
    to be fully present to others.
It focuses on helping the minister
    to discover their own biases, brokenness, fears, and difficulties
    that get in the way of their seeing the other person clearly.
It is all about first removing the beam in their own eye!

At a conference I attended for Priests, a speaker said
    that if you ever need to correct another person,
    go first to prayer and ask the Lord to show you your own sin
    and only after you have brought it to the Lord,
    will you have the mercy and compassion
    to go and help your Brother or Sister with their issue.

It is as Jesus says,
    “then you will see clearly to remove the splinter in your brother’s eye.”

Why would seeing and removing the BEAM in my own eye
    make a difference in helping another person
    with some splinter in their life? ...
Because, to remove a splinter, We need to SEE clearly!

First, We need see JESUS clearly,
When we take our own brokenness and sin
    to the compassionate Christ, we see how much we are loved
And Having known the forgiveness, healing and love of Christ,
    we become like him in desiring those same things for others.

Next, We need to see THE PERSON clearly
    not just the brokenness or sin,
    but the Person who is Beloved by God,
    redeemed by Christ,
    and called to live and proclaim the good news, just as we are.

We will see our fellow suffers’ splinter clearly
    in the context of the whole person
                AND
    in the context of Christ’s forgiveness,

And ....

Although there is always some pain with removing a splinter,
    we will treat our Brothers or Sisters
    with gentleness, respect, compassion and love.
    Just a Jesus has done for us.

Fr. John Boll OP
 

******************************************************
4.
******************************************************
Second Sunday of Lent

March 16, 2025

Genesis 15:5-12 & 17-18; Responsorial Psalm 27; Philippians 3:17-4:1;
Gospel Acclamation 17:5; Luke 9:28-36

Last Sunday was about the Temptation of Jesus. It revealed to us the influence of the evil one against the will of the Ancient One. The Ancient One is a common title for God found in the visions of the prophet Daniel. This Sunday is an antithesis to those temptations. The first reading from Genesis provides us with an historic matter that affects us some thousands of years later. Abram is called by God for a continuing and active role of God in human history. Abram said yes to the stepping away from all that he and Sara knew about living and how the world works. The time intervening between Abram and the Transfiguration are an era of God actively influencing humanity. Abram is renamed Abraham. The meaning is that Abram, now Abraham is the father of an incomprehensible multitude, uncountable. We can say this call of Abram is a call to discipleship.

The Transfiguration is the start of a new phase, a new era in God’s influence. Prophetic details of the Transfiguration are found in the Hebrew Prophet, Daniel, chapter 7. The image of the Ancient One is described there. “… his clothing was snow bright and the hair on his head as white as wool…” The four beasts in this vision are a winged lion (Babylon), a bear (Median Empire, current day Iran), a leopard (Cyrus of Persia) and a beast of iron feet, and feet that crushed what remained after its destructive campaigns. This last refers to the wars of Alexander the Great. It denotes a shift of power from the East to the West. The beast is not identified with any known animal. So, as in the non-naming of Pharoah, this beast continues in nations engaged in warfare. Weapons even today are of metal. Though there is a new weapon that is technologically based.

Daniel’s vision perceived another being in battle with the beasts and the iron one. “One like a son of man coming on the clouds of heaven; When he reached the Ancient One and was presented before him, he received dominion, glory, and kingship.” Luke is certainly aware of the visions of Daniel and in presenting the Transfiguration of Jesus, he sees Jesus as the Son of Man, coming mysteriously on the clouds of heaven. The clouds of heaven are where God is dwelling. This Son of Man is portrayed as the fire Daniel emanating from God’s throne. The implication is that Jesus comes directly from the Ancient One. And his presence is like a fire - a power that enlivens, stirs up action, purifies.

As Jesus’ face and clothing became dazzling white, there appear with him two of the greats of Hebrew Scripture – Moses, representing the law (the guides for a long life and happiness), and Elijah, the great prophet whose life did not end in death but disappeared into the clouds in a fiery chariot. The similarities between Moses, Elijah, Jesus are these. First each had an experience of God – always on a mountain top, in a cloud and for Elijah in a gentle breeze. Moses met God in a cloud; Elijah met God on a mountain top at the entrance of a cave. Jesus is endorsed by God as the “chosen son.” This anointing by word of God is the anointing of kingship. The anointing in the Greek of Matthew is the word “messiah.” This anointing initiates the Kingdom of God. The word “begun” is chosen deliberately as this beginning is just the beginning not the completion of the Kingdom. That work is left to others. In the case of Moses, Joshua is chosen to complete the work of the promised land. In the case of Elijah, Elisha is chosen to continue the work of building up the chosen people. In the case of Jesus, Peter, James, and John and the other apostles and disciples are chosen to continue the work of growing the Kingdom of God.

The vision of Daniel in the prophet’s chapter seven is brought to a close as the great forever beast, personified in the person of Alexander, makes war against the holy ones and assails the holy ones ----- UNTIL the Ancient One comes in judgment in favor of the holy ones and the time came when the holy ones possess the kingdom. Sounds like the completion of the Kingdom of God.

Scholars interpret this Transfiguration as Jesus seeking encouragement from Moses and Elijah for establishing the Kingdom of God. The message and their encouragement strengthen Jesus to undergo the terrible physical, mental, and spiritual pain of Gethsemane, torture, and crucifixion. The combatants are Jesus, the anointed King contending with the hypocrisy and use of the Law to control the people and profit for themselves. Their religion is less about faith in God and more about the temptations Jesus endured. The High Priests and Sadducees were not faithful to the covenant. The other complicit and willing combatant against the Kingdom is Rome. That empire’s domination and violence and enslavement of the chosen people through unfair taxation was also the kingdom of the evil one, on par with the four beasts of Daniel’s writing.

Moses fought the evil of Pharoah, the enslavement of the chosen people. Elijah fought the fertility rites of Baal and Astarte as promoted by Jezabel. Both Moses and Elijah suffered from those persecutions.

In the coming weeks, we’ll revisit Jesus’ entrance into Jerusalem as King, the anointed one. His first actions were to preach in the temple and to cleanse it of corruption. As we remember during our holy week services, he leaves us with a sacrament of his continued presence and unity with all his followers, both living and those who have passed the portal of death. His pain, suffering, and abandonment by his followers is the battle against the evil one who was horrific. Jesus’ example in those last days is for us as well. To be a member of the Kingdom established and continuing to grow and combat the evil one’s influence will cause us pain. We look forward to the completion of that Kingdom. How we live, how we love creation, how we relate to each other is critical. In Matthew’s gospel chapter twenty-five we learn how it is we combat the evil one. It's those we care for and love that gives us the avenue to love God. From that chapter we learn how it is we grow the Kingdom Jesus established on the mount of transfiguration. All of this makes sense. All of this is intended to provide us the avenue of ascendance to God and to full union with our ancestors, our friends, and creation as it was meant to be. Lent is part of strategizing our footsteps on the trail on which we are led by the Good Shepherd, our King. We should recall that the ancient meaning of kingship is based on the work of shepherds. All is for the good of the sheep.
contact with himself as well as the perverted focus of civil authority bent on control over the lives of the Holy Ones, intent on theft of the resources that have been given by God to all humanity, and robbing persons of their liberty to grow into the fullness of the Kingdom.

The temptations of Jesus in last week’s gospel were about Jesus’ establishing the Kingdom of which Daniel prophesizes. Hopefully, we who heard it realize these temptations apply to each of us as we live and grow into the fullness of the Kingdom. This Sunday we are given the goal of the Kingdom and the revelation that this Kingdom isn’t going to come for us individually and us collectively without suffering. Jesus is about to enter the City of Jerusalem where he cleans up the Temple, has a last supper with his disciples, and suffers mentally and spiritually in a garden, reminiscent of Eden where the first parents suffered from their temptation to bring evil into their hearts. It’s like a full circle. So, it is with each of us. It is necessary we understand we are a community and share in the temptations and sufferings and will certainly share in the resurrection.

Dennis Keller Dennis@PreacherExchange.com

******************************************************
5.
******************************************************
Volume 2 is for you. Your thoughts, reflections, and insights on the next Sundays readings can influence the preaching you hear. Send them to preacherexchange@att.net. Deadline is Wednesday Noon. Include your Name, and Email Address.
-- Fr. John