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You might wonder where in the world these guys talking to the Lord came from in today’s Gospel. They are standing right there in front of Jesus and witnessed Him healing a mute man. The Gospel says, “they were amazed” and in the next breath says they “asked him for a sign from heaven.” Wait a minute here, they had just witnessed a miracle and now they are asking for a sign? It would seem that what they had just seen and heard was enough to blow them away. But it wasn’t enough. “Give me more and more,” they appear to say.

Now in my golden years, I tend to look at some of the biblical stories somewhat differently. I mean that in a positive way. Now that my life is a bit quieter and calmer and closer to the Lord, I am awakened to many little things that would have gone unnoticed in the past. My wife has always loved nature, especially flowers. One of our daughters has a gift for cut flower arrangements. She also loves the beauty of flowers and has a great gift for arranging them. God has given both of them a sign to the beauty He places before them.  Thanks to them, I now have a greater appreciation for the beauty and the miracle of flowers as well.

One of the signs I have received of the beauty of God and that He really exists is children, especially babies. My sister is 12 years younger than me. When she was born, I saw something heaven sent. When she was an infant, I would sit on the edge of the bed in her room and stare at her in the crib. I would meditate on how God could do such marvelous work. As she got a little older and I turned 16, I took her everywhere in my brand old 1954 Buick. We would go cruising and I didn’t care what people thought when they saw that little girl sitting next to me. 

Do we also need a sign? What hasn’t God done to help us realize that He really exists? We don’t need a sign to help make us believe in Him. Why? Because He shows us every day how much He loves us and really does care for us. I challenge you to pay attention throughout your day and see all the little things He does for you. You will be amazed!

Why don’t we try to open our hearts a little more and give them to Him. He is waiting and waiting and waiting for us to do that. He wants us to be “all in” and to bring us unto Himself. Take a look at your current prayer time and ask yourself if it can be improved. Chances are it can, and with small sacrifices you will get even closer to the Lord. Then, His voice will get louder!

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Saint John of Egypt, originally a carpenter in Lycopolis (now Assiut, Egypt), felt a divine pull towards a life of solitude. He spent his early years crafting wood under his father’s guidance but soon sought a deeper connection with God, leading him to abandon worldly life for the desert’s isolation.

Mentored for a decade by a venerable hermit, whom he revered as his “spiritual father,” John was imbued with the essence of sanctity. Following his mentor’s death, John’s quest for spiritual depth led him through various monasteries, eager to understand the monastic ways of prayer and existence.

Ultimately, John settled in a secluded cave, ingeniously partitioned into areas for living, working, and prayer. Here, he enclosed himself, only accessible via a solitary window, through which he shared his insights with those who sought his counsel, attracting even Emperor Theodosius I’s attention for guidance.

The local community supported him with food and essentials, drawn by his wisdom and holiness. His reputation as a sage attracted disciples, prompting the construction of a hospice nearby to accommodate the influx of seekers.

Saints such as Augustine and Jerome acknowledged John’s sanctity, marveling at his prophetic abilities and profound insight into the human soul. His healing touch, through the anointment with blessed oil, brought physical relief to many.

Despite his renown, John’s life was marked by asceticism and humility. He fasted until sunset, subsisting on dried fruits and vegetables, shunning meat and warm meals, in a continual quest for spiritual purity. John passed away in 394 at the age of ninety, having devoted his final days entirely to divine communion, departing this world in a posture of prayer.

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Thousands of years of salvation history were fulfilled with the Paschal Mystery of Jesus Christ. The long-awaited Messiah had come. So that’s it? Show’s over? Hardly.

The arrival of our Savior ushered in the last chapter of salvation history where all that was promised to God’s chosen people was fulfilled in his Son. His followers then embark on a new journey to share the Good News. We do not throw out the old for the new. Rather, the old provides a firm foundation on which to build the new. As Fr. Thomas Weinandy explains, “By contemplating Scripture within the living apostolic tradition, the Church grows, throughout the ages, in its understanding of what has been divinely revealed. Development of doctrine is this growth in understanding and expression of what has been revealed.” (Weinandy, Fr. Thomas, O.F.M. CAP. “What Does it Mean for Doctrine to Develop?” Catholic.com. May 2, 2020 para 20)

Some aspects of the Church have developed over the years in order to reflect greater wisdom and understanding of revealed Truth, but nothing new in the Church replaces or contradicts what came before it. Just as a parent’s rules for her children adapt as the child grows up, but the foundational basis of those rules remains the same – to help the child develop conscience and a moral compass. The expression of God’s guidance for us has also evolved over time, but the foundational Truth of those rules has not changed, nor can it. Our perfect Heavenly Father put His commandments in place not for His good, but for ours, and they are not ours to change.

God’s rules, His commands, His demands of us, can be seen as limits to our freedom, but they are quite the opposite. Those perfect fences actually expand our freedom. Playground builders found that in playgrounds designed without fences, children tended to stay near the center of the play space, close to their caregivers. In playgrounds that included fencing, though, children explored much a broader space, feeling safer and freer within the defined limits. God provides the playgrounds of our lives with similar limits – not barriers to our freedom, but defining how we can most fully explore that freedom. 

Throughout history there have been grumblings that the Church must pull down those fences, must get with the times and accommodate shifting cultural mores. The parable of GK Chesterton’s fence reminds us that before we do away with a particular barrier, it is important to understand why it was put in place. Before any of us “relaxes one of the least of these commandments and teaches men so” in the name of well-meaning but misplaced compassion or progress, perhaps we need to have the humility to explore why God built those fences in the first place. Ultimately, when we put our trust in God’s design, our freedom will be fuller.

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Margaret Clitherow was born into a Protestant family in Middleton, England, in 1555. Known for her beauty, wit, and vivacity, she captivated those around her.

In 1571, she wed John Clitherow, a prosperous grazier and butcher, and mothered two children. Later, Margaret converted to Catholicism, a decision that marked her life with profound zeal. She became a sanctuary for priests on the run, defying the authorities of the time. Despite being arrested and subjected to severe attempts to break her faith, Margaret remained unwavering.

Her steadfastness led to a brutal sentence on March 25, 1586: death by pressing. Executed by being laid on the ground with a sharp stone beneath her back, a door was placed on top of her, and crushing weights were added. She succumbed within fifteen minutes, her body shattered.

Margaret’s strength and sanctity are echoed in her words to a friend upon hearing of her fate: “The sheriffs have decided my death is imminent this Friday; my body trembles, yet my soul leaps with joy. For God’s love, keep me in your prayers, and ask others to join.”

Her life is celebrated on March 26th, her feast day.

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Today we bow down before a great mystery: the Incarnation. The simple words of the Gospel convey a Truth that would be unbelievable if it were not revealed to us so clearly. This mysterious truth is that the omnipotent, infinite God leapt down from the heavenly throne (Wisdom 18:15) and became man within the womb of a young virgin in an obscure village, in order to set us free for life in Him forever.

Gabriel’s announcement expresses something and someone absolutely unique: the Davidic King whose reign will have no end, the Messiah who will save humankind from their sin, the One who will fulfill every prophecy about the House of Jacob, will be conceived by this grace-filled virgin.

The very Word of God will become flesh to dwell among us (Jn 1:14).

How? Invisible to human eyes, the Holy Spirit will come upon this young girl, and she will be overshadowed by the power of the Most High – a power that does things that seem impossible to us, but that does not annihilate us. A gentle omnipotence, ever working with mighty calm to save us, heal us, set us free, and draw us into His love and life.

Mary, “full of grace” from her own conception, understands her role in God’s plan of salvation. In the name of and for the sake of all humanity, her heart – bursting with love and humility and desire for all to be saved and for God’s will to be done in all things – says yes to this plan and all it will demand of her. She cannot see all the details, but she knows the Scriptures well enough to know that it will cost her much to be the mother of the Suffering Servant who comes to save us. But she cannot say no to the One her heart loves.

Her courageous and generous “yes” reversed Eve’s selfward “no” and opened the way for Christ to undo all the damage done by Original Sin. Her yes was spoken for all of humanity, to make it possible for each and every person to be set free from the ancient curse of sin and death. As we hear her humble fiat, we rejoice that God keeps His Promises, that Mary is the Mother of God and our Mother, and that Jesus came to save us.

Let us ask Mary, the perfect model of complete openness and the one who gives a ready “yes” to whatever the Spirit moves within her, to go before the Throne of Grace and intercede for us, that we too might give our courageous and generous “yes” to whatever God asks of us.

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Solemnity Of The Annunciation of The Lord, also called in old calendars: FESTUM INCARNATIONIS, INITIUM REDEMPTIONIS CONCEPTIO CHRISTI, ANNUNTIATIO CHRISTI, ANNUNTIATIO DOMINICA and The Feast of the Annunciation of the Blessed Virgin Mary. In the East, where the part which Mary took in the Redemption is celebrated by a special feast, 26 December, the Annunciation is a feast of Christ; in the Latin Church, it is a feast of Mary. It probably originated shortly before or after the council of Ephesus (c. 431). At the time of the Synod of Laodicea (372) it was not known; St. Proclus, Bishop of Constantinople (d. 446), however, seems to mention it in one of his homilies. He says, that the feast of the coming of Our Lord and Saviour, when He vested Himself with the nature of man (quo hominum genus indutus), was celebrated during the entire fifth century. This homily, however, may not be genuine, or the words may be understood of the feast of Christmas.

In the Latin Church this feast is first mentioned in the Sacramentarium of Pope Gelasius (d. 496), which we possess in a manuscript of the seventh century; it is also contained in the Sacramentarium of St. Gregory (d. 604), one manuscript of which dates back to the eighth century. Since these sacramentaries contain additions posterior to the time of Gelasius and Gregory, Duchesne (Origines du culte chrétien, 118, 261) ascribes the origin of this feast in Rome to the seventh century; Probst, however, (Sacramentarien, 264) thinks that it really belongs to the time of Pope Gelasius. The tenth Synod of Toledo (656), and Trullan Synod (692) speak of this feast as one universally celebrated in the Catholic Church.

All Christian antiquity (against all astronomical possibility) recognized the 25th of March as the actual day of Our Lord’s death. The opinion that the Incarnation also took place on that date is found in the pseudo-Cyprianic work “De Pascha Computus”, c. 240. It argues that the coming of Our Lord and His death must have coincided with the creation and fall of Adam. And since the world was created in spring, the Saviour was also conceived and died shortly after the equinox of spring. Similar fanciful calculations are found in the early and later Middle Ages, and to them, no doubt, the dates of the feast of the Annunciation and of Christmas owe their origin. Consequently the ancient martyrologies assign to the 25th of March the creation of Adam and the crucifixion of Our Lord; also, the fall of Lucifer, the passing of Israel through the Red Sea and the immolation of Isaac. (Thruston, Christmas and the Christian Calendar, Amer. Eccl. Rev., XIX, 568.) The original date of this feast was the 25th of March. Although in olden times most of the churches kept no feast in Lent, the Greek Church in the Trullan Synod (in 692; can. 52) made an exception in favour of the Annunciation. In Rome, it was always celebrated on the 25th of March. The Spanish Church transferred it to the 18th of December, and when some tried to introduce the Roman observance of it on the 25th of March, the 18th of December was officially confirmed in the whole Spanish Church by the tenth Synod of Toledo (656). This law was abolished when the Roman liturgy was accepted in Spain.

The church of Milan, up to our times, assigns the office of this feast to the last Sunday in Advent. On the 25th of March a Mass is sung in honour of the Annunciation. (Ordo Ambrosianus, 1906; Magistretti, Beroldus, 136.) The schismatic Armenians now celebrate this feast on the 7th of April. Since Epiphany for them is the feast of the birth of Christ, the Armenian Church formerly assigned the Annunciation to 5 January, the vigil of Epiphany. This feast was always a holy day of obligation in the Universal Church. As such it was abrogated first for France and the French dependencies, 9 April, 1802; and for the United States, by the Third Council of Baltimore, in 1884. By a decree of the S.R.C., 23 April, 1895, the rank of the feast was raised from a double of the second class to a double of the first class. If this feast falls within Holy Week or Easter Week, its office is transferred to the Monday after the octave of Easter. In some German churches it was the custom to keep its office the Saturday before Palm Sunday if the 25th of March fell in Holy Week. The Greek Church, when the 25th of March occurs on one of the three last days in Holy Week, transfers the Annunciation to Easter Monday; on all other days, even on Easter Sunday, its office is kept together with the office of the day. Although no octaves are permitted in Lent, the Dioceses of Loreto and of the Province of Venice, the Carmelites, Dominicans, Servites, and Redemptorists, celebrate this feast with an octave.

(original Catholic Encyclopedia article) 

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Going home isn’t always easy. Early in His public ministry, Jesus returns to Nazareth. Word of His wonders has begun to spread and even whispers of “Messiah.” Could this really be the one? Joseph’s boy? Imagine if a kid you grew up with turned out to be the savior of the world. Really? That guy?

But there He is, sitting with them in synagogue. He knows what they are thinking; the people want Him to do in Nazareth what they have heard He has done in Capernaum. But Jesus is not there to razzle-dazzle. He is home to deliver a message. Have faith, he seems to say. It’s going to be harder for you to believe because you have grown up with me, but have faith. Expect the unexpected. He reminds them of their shared history when God wove the story of salvation with unexpected threads. Jesus is there to tell these beloved people that here is another unexpected thread.

Then, as if to prove His point, they turn on Him. They become filled with wrath. These people who’ve known Jesus since He was a boy become so angry at His message that they carry Him to the edge of town and plan to hurl Him over a cliff. Yes, going home can be difficult, indeed.

Would we respond differently? The people of Jesus’ time were not unlike the people of today. Like them, we have a faith tradition that we know and trust. We are comforted by the familiar message but when that message demands the uncomfortable, we can bristle. When our faith teaches what we don’t want to hear or insists on teaching a moral standard that is difficult to live by, our arrogance demands that the faith must change rather than our hearts. The arrogance that stirred the rage in that Nazareth synagogue continues to stir. And, just like back then, the only antidote is humility.

Humility stands before the challenges of faith and prays for strength. Humility begs for the gifts of the Holy Spirit to temper our arrogance: wisdom, understanding, counsel, knowledge, piety, fear of the Lord, and, of course, fortitude. Courage. Courage to be shaped by our faith rather than demanding it be shaped by us, and courage to recognize the face of our Savior in unexpected places.

Ultimately the crowd did not succeed in throwing Jesus off the cliff because “passing through the midst of them, he went away.” (Luke 4:30). In their fury, they could not see what was right before them – the Messiah, the Savior. Were there those who did recognize Him and His call? Who, when Jesus passed through the anger and outrage, turned also and followed him? Luke doesn’t say. But it begs the question for us today. When we are challenged by Christ’s call, let’s pray that we will have the humility to keep our eyes on Jesus, trust Him, and follow Him.

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Saint Irenaeus of Sirmium, serving as the bishop of the Baltic stronghold Sirmium (now Sremska Mitrovica, Serbia), faced the zenith of his trials under the oppressive reign of Roman Emperor Diocletian. Captured for his unwavering devotion, Irenaeus was presented to the local authority, where he stood firm against demands for pagan sacrifices.

Subjected to the brutal embrace of the rack, his tormentors sought to break his spirit. Yet, Irenaeus’s conviction remained unyielding, even against the backdrop of his family’s heartfelt entreaties to conform.

Following his refusal, he was condemned to the shadows of his cell, enduring further cruelties in a vain attempt to erode his faith. When brought forth for subsequent interrogations, his steadfastness was undiminished. Ultimately, his journey concluded with martyrdom by beheading in 304 AD, a testament to his indomitable faith.

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In today’s Gospel from Luke Jesus preaches the parable of the barren fig tree. The tree has borne no fruit for three years, so he tells the gardener to get rid of the tree. But the gardener tells the person that they need to put time and effort into taking care of the tree and if it doesn’t bear fruit after that, they would cut it down. 

I believe that this parable given by Jesus was meant for how we should go about our relationships with one another. To be able to forgive and give time to relationships that are strained, to heal and allow the “barren tree” to bear fruits of goodness. Even if the relationship doesn’t bear fruit, we can find peace knowing that we did our best to mend the relationship. Making the sacrifice to overcome our pride to mend and heal broken relationships can be part of the suffering we endure during Lent.

As we look forward to reaching the end of Lent and beginning the joyous time of Easter, I invite you to reflect on where your relationships are not only spiritually but also with one another. As we approach Easter, we can reflect on where we can improve personally and also find healing in our relationships with others, so as to participate fully in Easter joy.

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Saint Toribio Alfonso de Mongrovejo (1538-1606), a figure of profound influence in Peru, championed the rights of indigenous peoples, laying the foundations for educational, religious, and healthcare institutions in the New World. Notably, he established the inaugural seminary in the Americas and acquired proficiency in several indigenous languages to better serve his pastoral mission.

Originating from Spain, where he distinguished himself in law to the extent of becoming a professor at the University of Salamanca and later the chief judge of the Inquisition in Granada, Turibius’s life took an unexpected turn. Despite his legal acumen, he could not foresee his appointment as the Archbishop of Lima, a decision prompted by his reputed integrity and spirituality, aimed at rectifying the region’s moral decay.

Despite his initial resistance, citing canonical laws against laymen receiving ecclesiastical positions, Turibius was ordained and dispatched to Peru. There, he confronted the grim reality of colonial exploitation and ecclesiastical corruption. His response was a tireless commitment to reform, embarking on extensive tours of his vast diocese, engaging deeply with the language and customs of the indigenous population, and living a life marked by personal austerity and spiritual intensity. It was during this period that he confirmed Saint Rose of Lima and likely Saint Martin de Porres, with Saint Francis Solanus later joining his missionary efforts.

Turibius’s innovative approach to supporting his impoverished flock, delivering aid anonymously to uphold their dignity, further exemplifies his profound empathy and respect for the communities he served.

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