Homily for the Fourteenth Sunday of Year C


One of the penalties of being religious is to be mocked and ridiculed. If Our Lord submitted Himself to the ribald humour of a degenerate Tetrarch, we may be sure that we, His followers, will not escape. The more Divine a religion is, the more the world will ridicule you, for the spirit of the world is the enemy of Christ
Fulton Sheen, Characters of the Passion, 1946: 56
The people of Israel in this morning’s first reading have known much pain and desolation, exile, misery, the desecration and destruction of the Temple. Here they have a word of comfort, of healing, hope for the future. ‘As one whom his mother comforts, so I will comfort you’ (66:13). It’s intimate, and comforting, in that it speaks of God who shows love and care for us, and who promises a future of peace. It reminds us that true peace and healing are the gift of God, and a sign of his love. It is a love shown in its fullness in the person and life of Jesus Christ; it is His suffering and death which bring us peace beyond our understanding.
            In this morning’s Gospel we see something of the early spread of the Gospel, people are sent out by Jesus to prepare the way for Him, they are to be prophets, heralds, announcing the nearness of the Kingdom of God. They are sent out ‘as lambs in the midst of wolves’ it sounds risky and vulnerable, it’s not comfortable, it doesn’t make sense, but that’s the point: only then can we be like the Lamb of God, and proclaim his message of healing and reconciliation. If we’re concerned about the shortage of labourers in the Lord’s vineyard, then we need to pray, to ask God to provide, to trust and rely upon Him, and in His strength alone. Only then are we looking at things the right way: if we trust ourselves, our strength and abilities, we will fail. If we trust in God, all things are possible. It’s a hard lesson, and in two thousand years we haven’t managed to learn it.
            The heralds of the kingdom travel light, unlike most of us: they are unencumbered by stuff, and reliant upon others to provide what they do not have. They are dependent upon the charity of others – they rely upon God and his people. They live out a faith which stresses our interconnectedness, our reliance upon those other than ourselves. It’s quite strange for us to hear, we’re used to being told that it’s all about me, what I am, what I can do, what I have. These are the values and ideas of the world; those of the kingdom are entirely different. The interesting thing is that the seventy two listen to what Jesus tells them, they obey Him, and when they return they have done what He asked them to do. Their obedience bears fruit amidst the disobedience of the world, of selfishness and sin. Here then is the pattern for ourlives, Christ calls usto follow in the footsteps of the seventy two, to fashion our lives after their example, so that we too might be heralds of the Kingdom. So that we can say with the Apostle Paul in his Letter to the Galatians: ‘But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world’ (Gal 6:14).
            Such is the power of the Cross: this instrument of humiliation and torture displays God’s glory and saving love to the world. That is why we are here today to see the continuation of that sacrifice enacted in front of our very eyes, to eat Christ’s Body and drink His Blood, so that our human nature may be transformed by His Grace, fed by God, with God, strengthened to live out our faith in our lives, to walk in the light of this faith, as heralds of the Kingdom, proclaiming the Gospel of repentance, of healing and reconciliation, brought about by Christ on the Cross, so that the world may share in the new life of Easter, filled with the Holy Spirit.
It is not an easy task, or indeed a pleasant one, the world will mock us, as it mocked Him. It will tell us that we are irrelevant and turn its back on us, just us it ignored Him. Let us trust in Him, proclaiming His peace and mercy, so that the world may believe and be transformed and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

Fulton Sheen on Mary

Let those who think that the Church pays too much attention to Mary give heed to the fact that Our Blessed Lord Himself gave ten times as much of His life to her as He gave to the Apostles

The World’s First Love, 1956: 88
… she is what God wanted us all to be, she speaks of herself as the Eternal blueprint in the Mind of God, the one whom God loved before she was a creature. She is even pictured as being with Him not only at creation but before creation. She existed in the Divine Mind as an Eternal Thought before there were any mothers. She is the Mother of mothers she is the world’s first love.
The World’s First Love, 1956: 11

A Thought for the Day from Fulton J. Sheen

The Mass causes the historically past events of His life to emerge here and now in their eternal reality. Here there is no subjective recollection, but the re-emerging of Christ’s Death and Resurrection into our contemporaneous situation. The Lord opens the bridge between the eternal and the temporal; that which was past is re-summoned for active operation here and now.

Those Mysterious Priests, 1974: 148

Homily for the 12th Sunday of Year C: Zech 12:10–11, Gal 3:26–29, LK 9:18–24


Christianity does not begin by reforming society; it begins by regenerating men.
Fulton Sheen Missions and the World Crisis(1963) 62
To be in the Church is surely the most wonderful of all things, it may not really feel like it, in fact it may well feel the complete opposite, but that may in fact be the point: the Church is not simply made up of people whom I like or whose company I keep, but rather of all the baptized. Through our baptism we enter the Church, we put on Christ, we share in his death and resurrection, we are regenerate: born again of water and the Holy Spirit to share new life in Him and to live out that new life and love in the World.
        This is what Christ gives us freely, as a gift through his offering of himself upon the Cross. Thus, the prophet Zephaniah in this morning’s first reading can say that ‘I will pour out a spirit of grace and a plea for mercy when they look on me, on him whom they have pierced’ it anticipates the saving work of Christ, it is a prophesy which finds its fulfilment in Him. That is why a few verses later at the start of Chapter 13 he says ‘On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness’. Our baptism and the death of Christ on the Cross is that fountain which washes us from our sins and uncleanness, which heals and restores us to live Christ’s risen life.
        This is why St Paul in his letter to the Galatians can extol the wonderful nature of baptism – we are all equal in our common baptism, there are no distinctions whatsoever between those who are saved in Christ, who have put on Christ. There is then an equality in baptism and salvation, which makes Christianity radically different, we are the new Israel, the body of Christ, and the community of the baptized is open to all those who believe and trust in Jesus Christ. In becoming his we are called to be like him and to share in both his joy and sufferings, so that we find our true identity and true meaning in our lives when we put on him.
        It is not then for nothing that Our Lord asks ‘But who do you say that I am?’ It is a question which he asks his disciples and which he also asks each and every one of us, ‘Who do we say that he is?’ Some long-haired proto-hippie communist? A prophet? A misunderstood charismatic healer? Or God? The Creator and Sustainer of all, begotten of his Father before all worlds; con–substantial, co–eternal, and the only name under heaven or earth by which we may be saved, the gate, the sheep–fold, the Good Shepherd, Our Great High Priest and willing victim, pierced for our transgressions, wounded for our iniquities, to cleanse us and all humanity of its sin and uncleanness, to heal and restore us, so that we may share his risen life, and have eternal life in Him.
        Our response to this has to be to take up our Cross and follow him – we have to be ready to be crucified, to suffer and die just like He did, and to live in a world which sees us and our faith as of no relevance or importance whatsoever, where we are to be pitied and blamed by ‘enlightened’ secularists and atheists who with a patronising sneer despise us and all for which we stand. Their attitude is not different from those Roman magistrates who condemned our forebears for refusing to worship a human being, the emperor, and saving that honour for God, and God alone.
        As Christians we honour and worship the God who loves us, who gave himself for us, gladly and willingly, to heal and restore our human nature, so that we might be born again not of the flesh but by water and the Spirit, so that we and all the world might be transformed and have the fullness of life in him.
        Since we are all one in Christ Jesus let us follow him, let us live lives where we carry our Cross each and every day and love him and serve him, in that knowledge that whatever happens there is nothing which can separate us from the love of God in Christ Jesus. Our lives may not be easy, but whatever we face good or ill we do so in the knowledge that we are loved by God, and that in living out our faith in Him in the world, His grace is at work in us, transforming us through the sacrament of his Body and Blood which we have come here to receive, to be strengthened for our journey of faith, proclaiming Christ’s truth and saving love to the world, and following him, by taking up our cross, and losing our lives for his sake, for what indeed would it profit someone to gain the whole world but lose his own soul? Power, wealth, possessions, position, honour, all the things of this world are empty and without meaning or worth compared with Christ.
        Let us follow him, and deepen our trust and faith in Him, who is the Way, the Truth, and the Life, and pray that his grace may be at work in us So that we may believe and be transformed, and share our faith with others that they too may believe and be transformed and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

Sermon for the Third Sunday after Trinity: Luke 15:1-10


There are three different ways in which we may judge others: with our passions, our reason and our faith. Our passions induce us to love those who love us; our reason makes us love all people within certain limits; our faith makes us love everyone, including those who do us harm and are our enemies.
Fulton Sheen Way to Inner Peace (1955) 110.
You can tell a man by the company he keeps, or so the saying goes. The Scribes and the Pharisees certainly subscribe to this idea and in this morning’s Gospel are not afraid to express it. They are more than happy to be judgemental – to only be seen with the right sort of people, certainly not with sinners, outcasts, people who ‘aren’t like us’ It’s a good thing that God doesn’t treat humanity like it treats itself: as to put it simply the human judgement of others, to which each and every one of us falls prey from time to time, has no place in the Christian Faith at all. God in Christ seeks the lost, the outcast, the people outside the religious in-crowd, seeks them out and eats with them. How shocking! It offends our human sensibilities and breaks down human distinctions to show us the radical freedom of the Kingdom of God.
        We are each and every one of us sinners, we are not worth of having God come to and eat with us, but that is exactly what happens day by day and week when Christ feeds us with himself, so that we may become what he is, so that we can be transformed by grace and share in the divine life. That is why we are here this morning to be fed by Him and with Him, to be healed and restored by Him, to share in His life.  God takes the initiative, He goes to seek out the lost, He doesn’t wait for them to come to Him. The banquet of the Kingdom is one to which everyone is invited, if they turn away from sin, if they repent and believe the Good News of Jesus Christ.
        God does the hard work, so that we have the simpler task of turning away from all that separates us from Him and each other. To do this takes humility – knowing our need of God, and his grace and mercy, knowing that without his help we are and can do nothing.  Our response to His love is to love Him and our neighbour – to put our faith into practice in our lives. This is a cause of joy in heaven, whereas its opposite, the reaction of the Scribes and Pharisees is to moan and begrudge, to criticise. It is a response of misery and bitterness, a smallness of mind and heart. Such feelings should have no place in the Church.
        Christ is the Good Shepherd, who goes after the lost sheep to carry them back on his shoulders – likewise the Church is meant to be there for those outside it, to welcome them back inside the fold rejoicing. Our faith then should be the cause of our joy, a deep happiness that comes from being known and loved by Our Heavenly Father, who sent His Son to die for us, so that we might live.
        With our joy there comes freedom, a freedom from being constrained by the ways of the world, from conforming to its ways, a freedom to welcome them to Banquet of the Kingdom, where the clothes that matter are those of baptism a sign of humility, where God gives himself to feed us to transform our human nature, to prepare us for eternal glory. So let us cast our cares on him so that his grace may be at work in us So that we may believe and be transformed, and share our faith with others that they too may believe and be transformed and give glory to of God the Father, God the Son, and God the Holy Ghost, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

Homily for the Sixth Sunday of Easter: Jn 14:23-29


God does not love us because we are lovely or loveable; His love exists not on account of our character, but on account of His. Our highest experience is responsive not initiative. And it is only because we are loved by Him that we are loveable.
Fulton Sheen Rejoice, 1984, 9
God loves us; we can say this with the utmost confidence because of the life, death, and resurrection of Jesus Christ. It is what we celebrate at Easter. We show our love for God by keeping his word, by loving each other as he has loved us. We are called to the same sacrificial, self-giving love which Our Lord shows us. It’s a big ask. It should make us stop in our tracks and realise the enormity of the task and our utter reliance upon God’s grace. We show this love by keeping God’s word, by doing what Jesus tells us to do and not simply going along with the ways of the world.
            Our Lord promises his disciples that the Father will send the Holy Spirit in Jesus’ name to teach us all things and to bring to our remembrance all that he said to us. The Holy Spirit speaks through the Church so that we can profess our faith in the co-eternal and consubstantial Trinity. His gift to us is His peace – not as in the absence of war or violence, but something deeper and more profound. The peace that Jesus promises is that which characterises the life of the Godhead: a peace which passes all human understanding.
            We can have peace through our relationship with the Trinity, the source of our peace, and joy, and love. Grounded in this relationship we need not be afraid or troubled – we are free to live lives which proclaim God’s love and victory so that the world may believe. Through God loving us, we can truly love him and each other. We experience this most clearly at the Eucharist when God feeds us with His Body and Blood, which he as both priest and victim offers to God on the Altar of the Cross. That self same sacrifice which heals the world through the pouring out of God’s love feeds us here and now. We are fed so that we may be nourished and share in the divine life. We receive the free gift of God’s grace so that it may perfect our human nature, so that we may go where Our Lord is going and share in the joy, and love, and peace of the Triune God.
            We should rejoice in the coming of the Spirit at Pentecost after Our Lord has ascended, as in this we see the birth and spread of the Church – it’s why we are here, because people filled with the love of God and His Holy Spirit have brought us into His loving embrace. Loved by him, we are to share that love with others, so that the world may believe and share in the source of all love, and peace, and joy. It’s not somebody else’s responsibility but ours as the baptised people of God to follow in the footsteps of the apostles and share what we have received so that we and all the world may sing the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

Sermon for Evensong of the Second Sunday after Easter: “Did I not tell you that if you believed you would see the glory of God?”


Death is an affirmation of the purpose of life in an otherwise meaningless existence. The world could carry on its Godless plan if there were no death. What death is to an individual, that catastrophe is to a civilisation – the end of its wickedness. This is a source of anguish to the modern mind, for not only must human beings die, but the world must die. Death is a negative testimony to God’s power in a meaningless world, for by it God brings meaningless existence to nought. Because God exists, evil cannot carry on its wickedness indefinitely. If there were no catastrophe, such as the Apocalypse reveals, at the end of the world, the universe would then be the triumph of chaos….
            Death proves also that life has meaning, because it reveals that the virtues and goodness practised within time do not find their completion except in eternity.
Fulton J. Sheen The Power of Love
It is always important to remember that even though Lazarus was raised from the dead he would still die. He was raised from the dead so that in him God might be glorified. As someone who believed that Jesus was the Christ, the Son of God, he like countless billions through the centuries could have the hope of eternal life in Christ. That is why Our Lord can say ‘I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die.’ We can know and trust that death is not the end but rather a beginning, we feel grief at the loss of someone whom we know and love, but have hope that it is not the end of the story.
            The raising of Lazarus from the dead points to Jesus’ resurrection. It shows us that God’s power is beyond our understanding, and the events leading up to Our Lord’s Passion, Death and Resurrection are a means for God to be glorified. In all of these we see the Love of God poured out on the world in and through Jesus, true God and true man. Evil has not had the last world; fear and hatred are conquered by love, and that victory is final. This is the source of our joy – this is what we celebrate for 5o days, a week of weeks, a celebration which defines the nature of the church: we are an Easter people and Alleluia is our song. We rejoice that through our baptism we too share in Christ’s death and new life. We have the hope of heaven, where we may experience the fullness of love in God’s presence.
We have a foretaste of it here on earth – we are nourished by Word and Sacrament – given food for the journey of faith so that we may be prepared for what lies ahead. We have the Sacraments so that God may pour out his grace upon us, a free and unmerited gift, shared so that his love may abound in our lives. We have the Church and its teaching so that we may truly flourish and live the lives God intends us to, loving and supporting each other – living out our faith in our lives, sharing our love and joy with others, living out the forgiveness and reconciliation which we have received and sharing it with ours, helping in God’s work of healing and reconciling the world. It’s truly wonderful, gifts beyond our comprehension, which we do not deserve, but which we are given so that we may have life in all its abundance in Him. Our God is not an angry old man in the sky, but one who washes the feet of sinners and invites them to the banquet of His Kingdom, forever, having picked up the tab on Calvary.
So let us rejoice that we have been called to so great a feast and let us look forward to that time when we and all creation will sing the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as it most right and just, all might, majesty, glory, dominion, and power, now and forever.

Good Friday

The green tree was Christ himself; the dry tree the world. He was the green tree of life transplanted from Eden; the dry tree was Jerusalem first, and then the unconverted world. If the Romans so treated him who was innocent, how would they treat the Truth that is in his Church; in an uneasy conscience perhaps he beckoned you to his confessional; in a passing prayer he called you to greater prayerfulness….You accepted the truth, you confessed your sins, you perfected your spiritual life, and lo! in those moments when you thought you were losing everything, you found everything; when you thought you were going into your grave, you were walking in the newness of life….The antiphon of the Empty Tomb was striking on the chords of your heart. It was not you who died; it was sin. It was not Christ who died it was death.
Fulton J. Sheen The Eternal Galilean
So much of the action of this week has taken place so that Scripture may be fulfilled. What God told the people of Israel through his prophets comes about in His Son’s death. It shows us in the clearest possible way that what we see in the prophetic descriptions is true.
          If the truth be told, the suffering, the rejection, torture, and death of our Lord and Saviour, Jesus Christ, is beyond our understanding. We stand silent before the Cross, unable to take the cruelty, the horror and the profound beauty of it. It is a mystery, the mystery of God’s love: an act of loving service, the power of silent love overcoming a world of political scheming, deception, self-interest and sin. The chief priests and elders can only think of a threat to earthly power; they fail to see that here, now, is the salvation for which they long. That God’s own son should come from heaven and die to save a sinner like you or me is extraordinary. We are shown today in the clearest possible terms how much God loves us: that there is no length to which he will not go to save us, to embrace us his prodigal children. The chief priests and elders think that they’re ridding themselves of an heretic, a potential troublemaker, a fool who claims to be the son of God and King of Israel. When Pilate asks “Quid est Veritas – What is Truth?” he does not wait for an answer, or understand that the source of all truth, the word of God incarnate, is stood in front of him: ‘est vir qui adest – it is the man who is present, who is standing in front of him’. He is the Way, the Truth, and the Life of the whole world.
After scourging him the soldiers put a purple robe around our Lord, they crown him with thorns, and give him a reed for a sceptre. They think they’re being clever and funny: they’re having a laugh, mocking a man about to be executed, but thisis God showing the world what true kingship is: it is not pomp, or power, the ability to have one’s own way, but the Silent Way of suffering love. It shows us what God’s glory is really like: it turns our human values on their head and inaugurates a new age, according to new values, and restores a relationship broken by human sin.
          In being raised upon the Cross, our Lord is not dying the death of a common criminal, but rather reigning in glory – the glory of God’s free love given to restore humanity, to have new life in him. His hands and feet and side are pierced, as wounds of love, to pour out God’s healing life upon the world. In his obedience to the Father’s will, he puts to an end the disobedience of humanity’s first parent. Here mankind who fell because of a tree are raised to new life in Christ through his hanging on the tree.  Christ is a willing victim, the Lamb of God who takes away the sins of the world, the Silent lamb led to his slaughter, the Good Shepherd who lays down his life for his sheep that have gone astray. At the time when the Passover lambs are slaughtered in the temple, upon the Altar of the Cross, Christ as both priest and victim offers himself as the true lamb to take away the sins of the whole world, offers his death so that we may have life, new life in Him.
          Death and hell, the reward of sin, have no power over us: for in dying, and being laid in a stranger’s tomb, Christ will go down to Hell, to break down its doors, to lead souls to heaven, to alter the nature of the afterlife, once and for all. Just when the devil thinks he’s won, then in his weakness and in his silence Christ overcomes the world, the flesh, and the devil. The burden of sin which separates humanity from God is carried on the wood of the Cross.
On the way to Calvary our Lord falls three times such is the way, such was the burden, so we too as Christians, despite being reconciled to God by the Cross, will fall on our road too. We will continue to sin, but also we will continue to ask God for his love and mercy. But those arms which were opened on the cross will always continue to embrace the world with God’s love.
We don’t deserve it, that’s the point, but it is there to help us become the people God wants us to be: to be strengthened, fed, healed, and restored by him: to die to sin and be raised to new life, and to share that life and love with others, that the world might believe and be saved through him. Christ pays the debt which we cannot to reconcile humanity to his loving and merciful Father. He shows us the meaning of true love: that we might live it out in our lives, forgiving one another, bearing our own cross, and living lives of love for love of him who died for love of us.
          We should glory in the Cross of our Lord Jesus Christ, for he is our salvation, our life, and our resurrection, through him we are saved and made free.

Feria V in Cena Domini – The Mass of the Lord’s Supper: Exod. 12:1-8; ICor 11:23-26; Jn 13:1-15

Since our Divine Lord came to die, it was fitting that there be a Memorial of his death. Since he was God, as well a man, and since he never spoke of his death without speaking of his Resurrection, should he not himself institute the precise memorial of his own death? And this is exactly what he did the night of the Last Supper….His memorial was instituted, not because he would die and be buried, but because he would live again after the Resurrection. His Memorial would be the fulfillment of the Law and the prophets; it would be one in which there would be a Lamb sacrificed to commemorate spiritual freedom; above all it would be a Memorial of a New Covenant…a Testament between God and man.
Fulton J. Sheen Life of Christ
My brothers and sisters, we have come together on this most holy night to enter into the Mystery of Our Lord’s Passion: to be with him in the Upper Room and in the garden of Gethsemane, and to prepare to celebrate his suffering and death – to behold the glory of the Lord and his love for the world he created and came to save.
          Obedient to the Old Covenant, Our Lord and his disciples prepare to celebrate the Passover: the mystery of Israel’s deliverance from slavery in Egypt to the new life in the Promised Land. While they are at table Our Lord lays aside his outer garments and takes a basin and a towel and washes the Apostles’ feet. He then says to them ‘Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them.’ (Jn 13:12–16 ESV) God who created the universe and who will redeem it kneels and washes the feet of sinful humanity. This is true love in action. Only having done this can Jesus say ‘A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.’(Jn 13:34–35 ESV) What he says to his disciples he says to us here tonight. As Christians we are to love him and one another, we are to show this love in all that we say, or think, or do, so that the world may believe.
          Christ then takes bread and wine and blesses them and gives them to his disciples. Again, this would look and feel like the Passover celebration to which they were accustomed. Except that before he broke and distributed the bread he said ‘Take, Eat. This is my body, which is given for you. Do this in remembrance of me.’ And before the Cup was distributed he said ‘Drink of it, all of you, for this is my blood of the new covenant, which is poured out for many for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.’ He feeds his disciples with his own body and blood to strengthen them, to show them what he is about to do for love of them and of the whole world. When, earlier in his public ministry, he has fed people he taught them in the synagogue at Capernaum ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink.  Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.’ (Jn 6:52–7 ESV). ‘Was ever another command so obeyed? For century after century, spreading slowly to every continent and country and among every race on earth, this action has been done, in every conceivable human circumstance, for every conceivable human need from infancy and before it to extreme old age and after it, ….  just to make the plebs sancta Dei—the holy common people of God’ [Dix The Shape of the Liturgy 744] Our Lord institutes the Eucharist, the Sacrament of His Body and Blood, to feed us, to nourish us, so that we may become what he is, that we may have a foretaste of heaven and the divine life of love, of the beatific vision of God, Father, Son, and Holy Spirit, the Holy, Eternal and Consubstantial Trinity. It re-presents, it makes present again, here and now, the sacrifice of Calvary, where upon the Altar of the Cross, as both priest and victim, Christ sacrifices himself for the sins of the whole world. He is the Lamb of God, foreshadowed in the ram offered by Abraham and Isaac, in the bread and wine offered by Melchisedek. In the blood and water which will flow from his side we are washed and creation is renewed. Christ gives the Church the Eucharist so that his saving work may continue, so that people may be given a pledge and token of their eternal life in him.
          Christ sets apart his disciples so that they may be priests of the new covenant in his blood, so that they may continue to share in the offering of himself for their sins and those of the whole world. They are washed, and fed, and taught – prepared for the work of the Gospel: spreading the Good News of Jesus Christ and feeding his faithful with his body and blood. They are told to do this and they still do. Never have such words and actions had such a profound effect in all of human history. This is the glory of God: in transforming bread and wine into his very self for the life of the whole world – a sign of love and a pledge and foretaste of eternal life. This is love that we can touch and feel and taste – given for us so that we might have life in him.
So let us come to him, to be fed by Him, and with Him, healed and restored by Him, through the sacraments of the Church, his body, so that we may be prepared to share in his Passion and Death and to celebrate with joy the triumph of His Paschal victory, so that we and all the earth may give praise to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Wednesday in Holy Week Isa 50:4–9; Mt 26:14–25

Our Lord described himself as having a baptism wherewith he was to be baptized. John gave him the baptism of water, but the Roman soldiers have him his baptism of blood. After opening his sacred flesh with violent stripes, they now put on him a purple robe which adhered to his bleeding body. Then they plaited a crown of thorns which they placed on his head. They mocked him and put a rod in his hand after beating him on the head. Then they knelt down before him in feigned adoration.
Fulton J. Sheen Life of Christ
In today’s first reading we hear ‘I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting.’ (Isa 50:6 ESV) The suffering servant’s treatment points forward to Our Lord’s mistreatment at the hands of Roman soldiers and the crowd on his way to Calvary. It is brutal and unpleasant, even more so when we consider that He had preached and lived God’s love and healing and forgiveness. We see God incarnate mocked and physically abused by those he came to save. Nowadays the Church, certainly in this land, faces less scorn, hatred, and violence than elsewhere, but far more indifference, which is worse in many ways. People have grown cold to the message of love, and prefer to ignore it, safely cosseted in a cocoon of materialism, obsessed with self – spiritually empty and miserable.
          In the Gospel we see Judas is still concerned with material things, having criticised the reckless generosity of Mary’s anointing Jesus’ feet, he now goes to the chief priests and asks them ‘What will you give me if I deliver him over to you?’ (Mt 26:15 ESV). These are words for the church: we still have modern-day Judases willing to betray our Lord, his Gospel and his Church for the sake of ambition and advancement. Perhaps a pointy hat is today’s thirty pieces of silver, and too many in the church follow Judas in preferring the ways of the world to those of God. But we must follow Our Lord’s example and love them. This is after all what we are preparing to celebrate: the fact that the love of God can be ignored and rejected but never overcome – in Christ the victory of the Cross is complete and absolute, it restores our relationship with God and each other and allows us to live in a community of love, close to God, fed by him, with him, healed and restored by him, prepared for and given the hope of heaven where we may enjoy eternity in the presence of the Trinity.
          In Christ we see a life lived not for self, not to acquire wealth, or status, or power, but lived for others – to share with them the love of God, to heal and restore them – offering them an alternative to the ways of the world with its selfishness, its greed, the desire for power and domination. Instead, he offers humble service and power shown in weakness – this is the power of God to transform the world. This is what the Church is called to follow and live out in the world – a life of self-giving, sacrificial love – this is what we are called to in our baptism, that we may embody and live out the faith which we profess to help transform the world. We need to be reminded of it, day by day and year by year because the Church has to remain true to her calling to help share the love of God with the world around us, so that it may believe and be transformed after the likeness of our crucified and risen Saviour. After nearly two thousand years we have not got there yet, but we still press on, changing the world one soul at a time, confident in the victory and the saving love of him who died and rose again for us.
 So let us come to him, to be fed by Him, and with Him, healed and restored by Him, through the sacraments of the Church, his body, so that we may be prepared to celebrate with joy the triumph of His Paschal victory, so that we and all the earth may give praise to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Tuesday in Holy Week Isa 49:1–9; Jn 13:21–38

Every unhappy soul in the world has a cross embedded in it. The cross was never meant to be on the inside, but only on the outside. When the Israelites were bitten by the serpents, and the poison seeped within, Moses planted a brazen serpent on a stick and all who looked on it were healed…. So the Son of Man came in the likeness of man, but was without sin, and all who look upon him on his cross are saved. In like manner, the inner cross disappears when one catches a vision of the great outer Cross on Calvary.
Fulton J. Sheen Peace of Soul
The last twelve months have seen plenty of glory in the media and the world around us: we’ve had triumphs in the Tour de France, the Olympic Games, even Swansea City have won a cup! There has been much in human endeavour to celebrate, but when we turn to today’s Gospel we hear Our Lord speaking: ‘Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself and glorify him at once.’ These words are spoken by Our Lord just after Judas has left to go and betray him. It’s a pretty funny idea of glory, certainly compared to how the world understands glory. As the servant spoken of by the prophet Isaiah in today’s first reading, his mouth is like a sharp sword, he is made a polished arrow, with a sharpness that can cut through the indifference and ignorance of the world. He is the light of the nations, a light which the darkness cannot overcome, which shines so that God’s salvation may reach to the end of the earth. The Church has its part to play in helping this to come about, but the work is Christ’s: he is the way, the truth, and the life.
The glory of which Christ speaks is that of his Passion and Death. Unlike the bronze serpent which cured the Israelites, Jesus will be lifted up to save all humanity, to restore their relationship with God and each other, to give them eternal life. Worldly glory, like the shouts of joy on Palm Sunday, is a passing thing. True glory, the glory of God, who is the source of all glory, is something quite different. In the Prologue to John’s Gospel, read on Christmas day, we hear ‘And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.’ (Jn 1:14 ESV) We behold God’s glory in Christ not just in his Incarnation, but most fully in his Passion, and Death, and Resurrection.
Today’s gospel has Our Lord at Supper with his disciples. He gives the morsel to Judas: a sign of honour, a sign of love which defies our understanding. It ends with a sign that to follow Jesus is to carry our own cross and go to Calvary. It’s quite stark, quite uncompromising, and quite true. The Church is called to imitate the mystery which it celebrates: it is costly and difficult. To follow Christ means to go to the Cross, because only here can we see the depth of God’s love for us.
Here we see love: true, unconstrained, given regardless of the cost. Only through such free love can the wounds of the world be healed: this is the balm in Gilead to heal the sin-sick soul. This is true glory: the glory of God’s reconciling and healing love poured out on the world as it flows like blood and water from his stricken side. So let us come to him, to be fed by Him, and with Him, healed and restored by Him, through the sacraments of the Church, his body, so that we may be prepared to celebrate with joy the triumph of His Paschal victory, so that we and all the earth may give praise to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Monday in Holy Week – Isa 42:17; Jn 12:1-11

Many a cross we bear is of our own manufacture; we made it by our sins. But the cross which the Saviour carried was not his but ours. One beam in contradiction to another beam was the symbol of our will in contradiction to his own. To the women who met him on the roadway, he said: ‘Weep not for me.’ To shed tears for the dying Saviour is to lament the remedy; it were wiser to lament the sin that caused it. If Innocence itself took a Cross, then how shall we who are guilty complain against it?

Fulton J. Sheen The World’s First Love

The Suffering Servant spoken of by the prophet Isaiah in today’s first reading has always been understood by the Church as a prophesy which points to and finds its fulfillment in Jesus Christ. He is the chosen one in whom God delights, filled with his Spirit, who will bring forth God’s justice to the nations. We must always remember that God’s idea of justice is not ours. If it were, we would not be preparing to celebrate the Passion, Death, and Resurrection of Jesus, only the condemnation of sinful humanity – there could be no such thing as hope.
                Christ, then, is a light to the nations, who will open the eyes of the blind, and free captives from prison, they will be freed from darkness by the light of the World. He frees humanity from the prison of sin, setting us free to have life in all its fullness. He is given as a new covenant in his blood to restore the relationship between humanity and God. In what he is and does we will see God’s Glory: the glory of love and absolute gift: extravagant, risky, costly.
                Those people who are forever saying that the Church must sell all its gold and silver need to remember that when they say this they are speaking the words of Judas Iscariot, who betrayed Our Lord and Saviour. The care of the poor and the needy is and will always be an important part of the Church, but social justice is not the whole of the Gospel. The Church wears beautiful vestments and uses precious metal because what it is and does is important: we wouldn’t ask people to wear wooden or ceramic wedding rings, after all. No, in today’s Gospel we see a picture of risky and costly generosity in the love and care which Mary shows for Jesus, her Lord and Saviour, which reinforces what Jesus will do for the world on Good Friday: it is the most costly and extravagant gesture there could be, which costs something which money cannot buy, and for the sake of you, and me, and all humanity! In this version of justice the judge sentences himself the death penalty instead of condemned humanity, so that we might be free.
                In taking the risk to defy convention, to be costly, risky and extravagant, not caring what the world thinks, putting aside the mundane concerns of Judas, Mary shows what it is to love and follow Jesus. She responds to the source of all love and generosity by preparing Him for his death and burial. She anticipates the act of generous love and shows the Church how it too should take risks and be extravagant in its service of Our Lord and Saviour, so that we too may share in his work of reconciling and healing humanity, anointing it with the love of God.
                The religious authorities are troubled by what has gone on: they see people following Jesus as a threat to their own power and control and they want to stop this at all costs. They stand for fear and hatred and dominance, as opposed to the freedom, and love, and new life of the Gospel. They cannot put a stop to the movement: the more they persecute the stronger it becomes because it trusts in the God who loves and who saves. It is a lesson which the repressive regimes of this world have yet to learn in the past two thousand years. It is a light which cannot be extinguished, a love which casts out fear whereby we are freed to serve the God who loves us and saves us.
Let us rejoice in this as we are fed by Word and Sacrament, strengthened to live God’s life in the world, proclaiming his truth and his victory, so that all humanity may believe and praise God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Homily for Palm Sunday 2013

If anyone asks you why you are untying it [the ass the disciples were sent to find], this must be your answer, ‘The Lord has need of it’ (Lk 19:31). Perhaps no greater paradox was ever written than this – on the one hand the sovereignty of the Lord, and on the other hand his ‘need’. His combination of Divinity and dependence, of possession and poverty was a consequence of the Word becoming flesh. Truly, he who was rich became poor for our sakes, that we might become rich. Our Lord borrowed a boat from a fisherman from which to preach; he borrowed barley loaves and fishes from a boy to feed a multitude; he borrowed a grave from which he would rise; and now he borrows an ass on which to enter Jerusalem. Sometimes God preempts and requisitions the things of man, as if to remind him that everything is a gift from him.
Fulton J. Sheen Life of Christ
Pomp and ceremony seem to have been at the top of the agenda of late: in a week which saw the inaugural Mass of Pope Francis and the Installation of Justin Welby as Archbishop of Canterbury, this is hardly surprising. As triumphant entries go, the one we see in the Gospel this morning is a bit strange: generally speaking, we are used to kings riding on horses, looking like powerful military leaders. Here we see something different, something which defies our expectations and which stops us seeing things in purely human terms.
          There are people who would ask, why all this fuss? Would Jesus have wanted it, would he want us to be carry on with it? If it were something which would not want us to do he would have said so. He did it because it was important, because it fulfilled prophesy and because liturgy is an important thing in and of itself: it marks out various things as special and helps us understand both who and what we are and what we do – it forms both habit and indeed our moral character.
          The crowd cry out “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” (Mt 21:9 ESV) They cry out for God to save them, and that is exactly what he will do in a few days time, upon the Cross. This is a God who keeps his promises and defies our expectations. The crowd are expecting a king of the Davidic line, which would be seen as a challenge to the ruling elite, the status quo, but in Christ God gives Israel a King of the line of David forever. Those with power are threatened by him: he is awkward, an inconvenience. Jesus does not want their power, as he has come to be and do something completely different: what is taken as a political coup is a renewal of religion, the fulfilment of prophesy, and a new hope for Israel.  
In riding into Jerusalem Jesus is fulfilling the prophesies of Zechariah (9:9) and Isaiah (62:11).  The King of Israel comes riding on a donkey: a humble beast of burden, which carried his Mother to Bethlehem for his birth. It is an act of humble leadership which fulfils what was foreseen by the prophets. It shows us that Jesus Christ is truly the one who fulfils the hopes of Israel. The Hebrew Scriptures look forward to the deliverance of Israel, which is enacted in front of their very eyes.
Today and in the coming week we will see what God’s Love and Glory are really like: it is not what people expect, it is power shown in humility, strength in weakness. As we continue our Lenten journey in the triumph of this day and looking towards the Cross and beyond to the new life of Easter, let us trust in the Lord, let us be like him, and may he transform our hearts, our minds and our lives, so that they may have live and life in all its fullness. We are fed by the word of God and by the sacrament of His Body and Blood to be strengthened, to share in His divine life, to fit us for Heaven, and to transform all of creation that it may resound his praise and share in his life of the Resurrection, washed in His Blood and the saving waters of Baptism: forgiven and forgiving so that all that we say, or think, or do, all that we are may be for the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Thought for the Day: The Vineyard of Souls


Love has three and only three intimacies: speech, vision, and touch. These three intimacies God has chosen to make his love intelligible to our poor hearts. God has spoken: he told us that he loves us: that is revelation. God has been seen: that is the incarnation. God has touched us by his grace: that is redemption. Well indeed, therefore, may he say: ‘What more could I do for my vineyard than I have done? What other proof could I give my love than to exhaust myself in the intimacies of love? What else could I do to show that my own Sacred Heart is not less generous than your own?’
                If we answer these questions aright, then we will begin to repay love with love …. then we will return speech with speech which will be our prayer; vision with vision which will be our faith; touch with touch which will be our communion.
Fulton J Sheen The Eternal Galilean

Homily for Lent V

The forgiveness of God is one thing, but the proof that we want that forgiveness is the energy we expend to make amends for the wrong.
Fulton J. Sheen Thoughts for Daily Living (1955) 106–7

What a week it has been. And yet we live in a world where the colour and age of the new Pope’s shoes is deemed as newsworthy. We should realise that such things do not matter. There are far more important things to worry about.

          In this morning’s Gospel we see a woman caught in the act of adultery. By the law of Moses she should be stoned to death. But Jesus shows the world another way – it is the way of love and not of judgement. Every single one of us sins: we say, and think, and do things which we should not, which separate us from God and our neighbour. But instead of condemning humanity, God in Christ loves us and gives himself for us. He suffers and dies and rises again to show us the way of love. He gives us his word and feeds us with his body and blood so that we can share in his divine life, so that we can have a hope of heaven.

          Rather than condemning the woman, Jesus challenges those around him: ‘Let him who is without sin among you be the first to throw a stone at her’ rather than judging others we need to look at ourselves and recognise that we too are sinners. It should force us to take a long, hard look at ourselves – at our lives, and recognise that we need to conform ourselves to Christ – to live, and think, and speak like him. We need to be nourished by him, healed and restored by him, to live lives which proclaim his love and his truth to the world, living out our faith in our lives so that the world may believe.

          Once the people had gone ‘Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”’ We are loved, healed and restored by God, but with that comes a challenge: as Christians we are to turn away from sin. We are challenged to turn away from the ways of sin, the ways of the world, to find life in him, the perfection that comes through faith in Christ, and is from God and based on faith. We need to ‘know him and the power of his resurrection, and … share his sufferings, becoming like him in his death’.

This is what we are trying to do in Lent, preparing our souls and our lives so that we celebrate his death and resurrection and our reconciliation with God. It is done so that his grace may perfect our nature and fit us for heaven, sharing the divine life of love, through a conscious turning away from the ways of the world, of sin, and of death: losing our lives to find them in him. It’s difficult. St Paul in his Letter to the Philippians didn’t find it easy, nor should we. Just because living the life of faith is something difficult doesn’t mean that we shouldn’t try. We will fail, but our failure is not necessarily a problem. What matters is that we keep trying, together: supporting, loving and forgiving each other to live a life of love, so that the world may believe. Let us recognise our human sin and weakness so that we can turn away from it. We are to transform the whole world and everyone in it, so that they may have live and life in all its fullness. We are fed by the word of God and by the sacrament of His Body and Blood to be strengthened, to share in His divine life, to fit us for Heaven, and to transform all of creation that it may resound his praise and share in his life of the Resurrection, washed in His Blood and the saving waters of Baptism: forgiven and forgiving so that all that we say, or think, or do, all that we are may be for the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Homily for Tuesday in the Third Week of Lent: Mt 18:21-35


The forgiveness of God is one thing, but the proof that we want that forgiveness is the energy we expend to make amends for the wrong.
Fulton J. Sheen Thoughts for Daily Living (1955) 106–7
The need for forgiveness is something of which we are, I suspect, all too aware. The last few years have seen our politicians making fraudulent expenses claims, journalists engaging in shady, underhand and illegal practices, the church continues to be rocked by immoral behaviour which falls short of what it expects of its clergy. People are hurt and they find it very hard indeed to trust many of our public institutions. The wounds are deep, they will not be healed easily. It will take time, and effort, and energy. There needs to be the recognition of having done things wrong and a desire and heartfelt commitment to turn away from the sins of the past and to work to make things better: this is what repentance is, what it looks like in practice.
            Today’s Gospel begins with a very human question about forgiveness. In answer to Peter’s question Jesus tells him to forgive his brother not seven times but seventy-seven times. We are to forgive each other as many times as is necessary because God in Christ forgives us. God loves us even to the extent of giving His only Son to die for us, to take our sins upon Himself; to heal our wounds through the shedding of His Blood upon the Cross. God demonstrates to the world the costly nature of this forgiveness – it is not easy, it is painful, nasty, and cruel. But in the midst of this evil and cruelty God’s love and life shine through: an act of torture, sending an innocent man to His death, can become the place where our human nature is restored and we can share in the divine life of love.
            Our response to such divine compassion has to be that we, as Christians, live lives of love and forgiveness: we live it out as a sign to the world that the ways of cruelty and retribution do not achieve anything. This will not be easy, it will be difficult: impossible on our own, and still barely achievable when we do it as a community, unless we rely upon the God who loves us and forgives us, who heals and restores us. It will look like foolishness to the world, which demands retribution: there must be someone to blame, someone must pay the price.
Well, someone did, two thousand years ago in a town in the Eastern Mediterranean – a troublemaker, a prophet, who said he was the Son of God. He was not just a man, but God himself, who came to preach Good News to a world which did not want to hear him, which found it easier to kill a man who made people feel uncomfortable, who offered a radically different way of living and being. He offers the world unlimited forgiveness, not so that it can just carry on regardless, but so that it can be transformed into a community of radical love. This is not to disregard the matter of judgement: the master settles his accounts but is willing to give the servant a chance to make amends. We are the servant: we have a debt which we cannot pay. We have been forgiven, and so we are expected to do likewise. We live lives of truth and love and forgiveness to proclaim God’s marvellous love to the world and to invite it to join in. That is why every day we pray ‘forgive us our sins, as we forgive those who sin against us’ so that the ways of envy, of hatred, of retribution, are replaced with those of love and forgiveness. God does it for us, so that we can do it to others: recognising our human sin and weakness so that we can turn away from it. We are to transform the whole world and everyone in it, so that they may have live and life in all its fullness. We are fed by the word of God and by the sacrament of His Body and Blood to be strengthened, to share in His divine life, to fit us for Heaven, and to transform all of creation that it may resound his praise and share in his life of the Resurrection, washed in His Blood and the saving waters of Baptism: forgiven and forgiving so that all that we say, or think, or do, all that we are may be for the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever

Homily for Lent III


God does not love us because we are lovely or loveable; His love exists not on account of our character, but on account of His. Our highest experience is responsive, not initiative. And it is only because we are loved by Him that we are loveable
Fulton Sheen Rejoice (1984) 9
There exists a great spiritual thirst both outside the church in the world around us and in the church itself. We are like people in the desert, not just in this period of 40 days but throughout our lives. The modern world is deeply consumerist: shopping centres replace cathedrals and yet we are still thirsty, thirsty for the living water, thirsty that our needs may be satisfied. We all of us realise, deep down, that commercialism cannot save us: that what we buy doesn’t really nourish or satisfy us. There can be no commercial exchange with God; we simply have to receive his gifts. We are not worthy of them are, that’s the point: God satisfies our deepest needs and desires out of love for us, wretched miserable sinners that we are, so that enfolded in his love we might become more lovely. Only if we are watered by God can we truly bear fruit, only if we are born again by water and the spirit in baptism can we have any hope. This is what the season of Lent is for: it is a time to prepare for baptism – to share in our Lord’s death and his new life. We do this as individuals and indeed as an institution, so that the church may be born again, renewed with living water, so that it may be poured out over all the world to satisfy the thirst which commercialism cannot.
            In our second reading St Paul writes the church in Corinth to warn them to keep vigilant: the church can never be complacent. For us Lent is to be a time when we learn not to desire evil: we have to turn away from sexual immorality and idolatry. In the last couple of generations the laissez-faire attitude in the world around us has not empowered people, it is not made them happier, it has just given us a world of fornication and adultery, where people worship false gods: Reason, Consumerism, Fulfilment, Money and Power. The ways of the world will always leave humanity empty. It’s why the Gospels show Jesus living a radically different life, a life in all its fullness, which he offers to people: to turn their lives around, losing their lives to find true life in him. He suffers and dies for love of us, to heal us, and restore us, so that we may share in his life of love, nourished by his body and blood, strengthened by his word and sacraments, and to share this free gift of the world around us.
            This morning’s gospel acts as a warning to us: that we are in danger if we continue to sin. We are, however, not simply condemned but offered another chance. The gardener gives a fig tree another chance. This is grace: the free gift of God, not something which we have earned, and only through God’s grace can we hope to bear fruit. The gardener, who created man in Paradise, who will offer himself as both priest and victim upon the tree of life, to bleed and die for love of us, this gardener will meet Mary Magdalene by the empty tomb on Easter day, so that we all humanity may share his risen life.
            So let us turn away from the ways of the world, its emptiness, its false promises, its sexuality immorality, the ways of emptiness and death, to be nourished by the living water, which satisfies our deepest thirst, which makes us turn our lives around, so that we may live in him, who loves us, who heals us and who restores us. The world may not understand this, it may be scandalised by it, it will laugh at us and mock us, in the same way that it mocked our Lord on the way to Calvary and upon the cross. Let us share in his sufferings, knowing that we are loved by him who died for love of us. Let us live as a witness, to share in his work of drawing all humanity to him: so that all people may come to the living water and finds new life in God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory do-minion and power, now and forever

Thought for the Day

‘even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.‘ (Mt 20:28)
True Christian greatness is not measured by superiority, but by service: ‘And he that will be first among you, shall be your servant.’ (Mt 20:27) The greatest race on earth is the race that renders the most service to others in the name of God.
Fulton Sheen Love One Another (New York, 1944), 159

A Thought for the Day from Fulton Sheen

As a reflection upon today’s Gospel at Mass:

Clothing therefore tells the story of inner and outer worth. It is a symbol of lost innocence, a memento of former glory. There are therefore two fashions: the passing fashion of the world and the enduring fashion of the spiritual. In the final reckoning it will not matter how we are dressed on the outside; one can go into the Kingdom of Heaven in rags; but it makes an eternity of difference as to how we are dressed on the inside

Fulton J Sheen Life is Worth Living 5th series (1957), 240

A Thought for the Day from Fulton Sheen

[As a commentary on this morning’s Gospel:]

There are three different ways in which we may judge others: with our passions, our reason, and our faith. Our passions induce us to love those who love us; our reason makes us love all people within certain limits; our faith makes us love everyone, including those who do us harm and are our enemies.

Way to Inner Peace, 110