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This Gospel parable sums it up. God (the landowner) created Jerusalem (the vineyard) and gave it to Israel’s leaders (the tenants) to manage. He then sent his prophets (the servants) to help people learn of Him and know Him. The leaders killed and rejected those prophets so God sent Jesus, His Son, to forgive sins and save the people. The leaders rejected Him as well and put Him to death. 

We know that Jesus rose from death and became the cornerstone of God’s Kingdom, the Kingdom he gave to new tenants with a new covenant. The Apostles went across the world preaching this new covenant of forgiveness and salvation to all. Jesus’ message of salvation was extended to non-Jews as far away as Greece and Rome. 

What does this mean for us Christians in 21st century America? The same Gospel message the Apostles preached is relevant to us today. It hasn’t changed in over 2000 years! Jesus came to forgive our sins and offer us salvation and eternity with him. How do we respond in this post-Christian world that is turning its gaze from this Good News? Will we respond like the early tenants and reject these hard teachings? Or will we respond like the servants and attempt to share it with those around us?

It used to be okay to talk about Jesus when everyone believed. Now, as Catholics, we face apathy and hostility from those around us. We may not be physically put to death but we may be socially wounded. We may find ourselves more and more in the minority because we’ve chosen to keep Christ at the center of our lives. 

That’s ok! Jesus warned us we’d be persecuted for His sake but just like in today’s parable, we, the faithful, see God’s marvelous deeds. God lavishes us with grace through the sacraments to give us strength to proclaim not just in how we live our lives but in words (because words are important) how good God is, how great His love is, and how much He desires to be with us in heaven. Are you up for the challenge? You’re not alone because He is so good!

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Nicholas von Flue, born on March 21, 1417, in Unterwalden, Switzerland, emerged as a remarkable figure whose life and actions played a pivotal role in shaping Swiss history.

Growing up as a farmer’s son in a land where democracy thrived among peasants, Nicholas demonstrated his prowess not only in agriculture but also in governance, military leadership, and jurisprudence. His early participation in the local parliament and subsequent roles as a councillor, judge, and military commander underscore his multifaceted capabilities and moral integrity.

His life took a radical turn in 1467, following two decades of a fulfilling family life with his wife, Dorothy Wiss, and their ten children. Nicholas felt a divine calling to become a hermit, a decision that initially drew criticism and concern from his community and family. However, this journey led to an extraordinary phenomenon—Nicholas lived the remainder of his life without consuming food or drink, a condition that baffled and intrigued many.

Despite his hermetic life, Nicholas remained deeply connected to his community, offering spiritual guidance and counsel to those who sought his wisdom. His hermitage in Ranft became a beacon for pilgrims and individuals seeking advice, including influential figures like Duke Sigismund of the Tirol. Nicholas’s visions and spiritual insights culminated in his crucial intervention during a political crisis in 1481, where his proposed terms for an agreement prevented civil war and ensured the continued unity of the Swiss confederacy.

Nicholas von Flue passed away on his seventieth birthday, March 21, 1487, leaving behind a legacy honored across religious divides in Switzerland.

Canonized by Pope Pius XII in 1947.

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If I were to sum up all the readings in a few words I would say, “Trust in the Lord.” What else needs to be said?  If we fully trust in the Lord, our actions will reflect our beliefs, and our beliefs will help us to do what is morally correct. It is a circle. The more we trust, the more we behave as a believer, the greater our trust grows and the more we want to do what is right and good and holy.

It is not easy to trust and do what is right. We are often so overwhelmed and sure that we have the answers. We rely on our understanding rather than God’s and then situations go sideways.

In the Gospel we learn what happens when we wait and see instead of living as God calls us to live. It is a reminder to act promptly when we are asked to do something for God. The timing may be inconvenient, the effort difficult, or the return on the work not immediately recognizable. Do it anyway. I have learned over and over that when God says step up, it is best to do so. You will have peace. You may not fully understand, but that’s okay. As someone who is sometimes overly reliant on the plan, I have learned to shift my plan and focus on the best outcome. Surprise, I do not always know the best outcome. God does.

When you work with Him, pay attention to where He leads you and accept His offer of guidance, it will lead you to a better place. It can be a place you had never thought of, but God has it all ready for you. The first step is trust. When we trust, we grow. Begin in small ways to trust and watch what happens.

Give up 20 minutes of your day to prayer. You will have time to do what you need to do in a day. When faced with a decision, ask yourself what Jesus would do and then do it. When people are rude in a conversation, don’t react or reply, let it go. You will be blessed. As Jeremiah says, “Blessed is the man who trusts in the LORD, whose hope is the LORD. (17:7).

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Saint Cuthbert, born in 634 and passing in 687, finds his origins mired in debate; some believe he hailed from Ireland, others argue for Scottish roots. Yet, Bede, the esteemed historian, asserts his British heritage. Following the early loss of his parents, Cuthbert’s early years were spent shepherding, with a possible stint fighting the Mercians, before he embraced monastic life at Melrose Abbey.

In 661, Cuthbert, alongside St. Eata, ventured to Ripon Abbey, a creation of the abbot of Melrose. A shift in ownership to St. Wilfrid under King Alcfrid’s decree saw Cuthbert returning to Melrose in 662, soon ascending to the role of Prior. His dedication to spreading the Christian faith marked this period, intensifying when St. Colman, resisting the Council of Whitby’s endorsement of Roman liturgical norms, left for Ireland with many Lindisfarn monks. With St. Eata now bishop, Cuthbert became Lindisfarn’s Prior.

Cuthbert’s zeal for mission work resumed, drawing vast audiences until, seeking solitude, he retreated to hermitage – initially on a nearby island, later moving to the Farnes Islands near Bamburgh in 676. Despite his reluctance, 685 saw him ordained as bishop of Hexham; a swift arrangement with St. Eata allowed him to oversee Lindisfarn, this time excluding the monastic community.

The final years of his life were devoted to his diocesan duties, ministering to plague victims, performing healing miracles, and prophesying. Cuthbert’s death occurred at Lindisfarn, leaving behind a legacy commemorated on March 20, his feast day.

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Mary and Joseph have two different “annunciations” from the angel, two different tasks in the mystery of salvation, and two different paths to holiness. United in one love, they hand themselves over to the work of the redemption being accomplished by God in Christ Jesus, Son of God and Son of the Virgin Mary.

Joseph struggled when he discovered Mary was with child. Whether his anguish flowed from his feelings of unworthiness or from incomprehension of what was happening, the result was the same: he planned to dismiss Mary quietly. It was only the annunciation of the angel that put his heart at ease. Immediately upon awakening, he did as the angel of the Lord commanded him and took Mary as his wife.

In our families and communities, each of us has a different role in the mystery of salvation. We all have different personalities. We each follow the Spirit’s invitation, yet the full scope of this call remains a secret to ourselves as much of it is unknown to others. The way our place in the drama of salvation unfolds is gradual and often shrouded in mystery.

When I’m not quite understanding someone I live with, I’d love for an angel to show up, even in a dream, and let me in on the details. How much easier it would be to respect people who are clashing with me if I could see the plan God was accomplishing through them! Even Joseph, although he had an angelic visitation to resolve his doubts, was only told the next step God required of him and no more. For the rest he had to trust in the Providence of God and he had to trust Mary. 

Joseph teaches me how to take the next best step and to trust that God is working out something far beyond my wildest imagination. There are many “angels” in our lives. Sometimes they show up as inspirations, a word from Scripture, a thoughtful comment from a friend, or a combination of events that make the next step so abundantly clear it can’t be doubted. Trust, on the threshold of mystery, is always a risk and a choice. It is a determined turning away from the doubts and rationalizations of the past toward the possibilities and promises of a future rich with God’s presence.  

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The narrative of Saint Joseph, Mary’s husband and Jesus’ earthly guardian, unfolds through Scripture. A carpenter by trade, as evident when Nazarenes questioned, “Is this not the carpenter’s son?” (Matthew 13:55), Joseph’s financial status was modest. His offering of two turtledoves or pigeons for the purification rites (Luke 2:24) was a concession for those unable to afford a lamb, indicating limited means.

Despite this, Joseph hailed from noble ancestry. Although Luke and Matthew’s accounts of his genealogy slightly diverge, both confirm his lineage from David, Israel’s esteemed king (Matthew 1:1-16; Luke 3:23-38). This royal connection is underscored by the angel addressing him as “son of David,” a title bestowed upon Jesus as well.

Joseph’s character was marked by compassion and integrity. Confronted with Mary’s pregnancy before their union, he intended to discreetly end their betrothal to spare her potential disgrace and harm, mindful of the harsh penalties for adultery (Matthew 1:19-25).

His actions demonstrate profound faith and obedience. Upon learning from an angel of Mary’s divine pregnancy, Joseph unhesitatingly accepted her as his wife, disregarding societal judgment. Similarly, he did not hesitate to flee to Egypt to safeguard his family from threats, returning only when divine guidance assured their safety (Matthew 2:13-23).

Joseph’s love for Jesus was evident. He protected the child at great personal cost and treated him as his own, evidenced by Nazareth’s recognition of Jesus as “the son of Joseph” (Luke 4:22). His devotion extended to religious observance, ensuring the family’s annual pilgrimage to Jerusalem for Passover, a challenging feat for a laborer.

Joseph’s absence from the accounts of Jesus’ public ministry, death, and resurrection leads scholars to surmise he had passed away before these events.

Venerated as the patron of the dying, fathers, carpenters, and social justice, Joseph’s life exemplifies humility, faithfulness, and the importance of family and duty. His life is celebrated on March 19, acknowledging his role as Mary’s husband, and on May 1, honoring his contributions as a worker.

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I am not sure that I am the right person to offer today’s reflection. I hate being unseen. I want to be noticed and honored. I hate being weak and not good enough – the exact same things the Pharisees are trying to avoid – and what does Jesus do? He issues many condemnations upon them. 

In good Ignatian fashion, I place myself into this scene and I am one of the Pharisees wearing a giant phylactery on my head and tassels longer than I am tall. It is laughable really. We talk a good talk, but our walk is far from God. I have deep wounds that trigger my desires for recognition and acceptance. I wonder if the same was true for the Pharisees. Why did they seek places of honor and prestige? We all desire to be seen and known by God (CCC 27), but are we demanding others to fill this role? Only an honest examination of conscience can help us answer this.

Are my actions humble?

  • Do I hold those I have authority over – children, employees, students, or patients – to severe standards without offering help? 
  • In my efforts to prove myself, am I unknowingly putting unrealistic expectations on those around me?
  • Do I complain about or seek attention from my family for all that I do?
  • Do I seek attention through actions or in conversations so as to be seen as more holy, religious, intellectual, or socially connected?
  • If I work within the Church, am I giving of myself with generosity or resentment? Do I judge and gossip about those who don’t fall into the norms of the faith?

Jesus calls all of us to leadership whether in the home, the Church, or in the world. That is what discipleship is – leadership. St. Paul confirms what Jesus showed us in choosing weak and lowly men to be His closest 12 disciples (1 Cor 1:26-29). Jesus wants humble disciples who will serve. He demonstrated this in His own life. 

God could have come in strength, majesty, and power to lead as a king, but instead, He came as an infant dependent on Joseph and Mary. He came with authority but taught others by His example of service (like when He washed His disciples’ feet in John 13). Jesus calls us today to see ourselves for who we are, beloved children of God, fully dependent on the Father, weak on our own, but strong in humble service of God and neighbor.

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Cyril of Jerusalem, born around 315, witnessed the rise and fall of Arianism within his lifetime, navigating the tumultuous ecclesiastical politics that marked his era. Raised in Jerusalem by Christian parents, Cyril’s early exposure to the city’s sacred sites, pre-renovation, suggests a deep familial and local grounding in his faith. His writings reveal a man deeply concerned with parental respect and familial bonds, extending this care to his sister and nephew, Gelasius, who later achieved sainthood.

Cyril belonged to the Solitaries, a community dedicated to chastity, asceticism, and service, living within urban confines yet apart from its secular engagements. His ecclesiastical journey began as a deacon, progressing to priesthood, under the stewardship of Bishop Maximus. Maximus entrusted him with the catechumen’s education, a role that preserved Cyril’s teachings through congregational notes.

His teachings often navigated the complex discourse around the Divine, arguing for a moderate engagement with incomprehensible mysteries, likening it to partaking in the nourishment of a vast garden without the need to consume all its fruits. This analogy underscored his approach to the divine: seek to honor, not define.

Cyril’s elevation to bishop followed Maximus’s death, a decision mired in controversy due to Arian sympathies attributed to his consecration by Acacius, the Arian bishop of Caesarea. Despite suspicions from both orthodox and Arian factions, Cyril charted a middle course, ultimately defining his legacy apart from these affiliations.

A famine during his tenure tested Cyril’s resolve, prompting him to sell church goods for relief efforts, a decision met with controversy yet reflective of his prioritization of human life over material possessions. This act, while saving many, entangled him in accusations of mismanagement and impropriety, leading to a dispute over jurisdiction with Acacius. The conflict centered not on doctrine but on the authority over Jerusalem, igniting a series of exiles and councils that saw Cyril defending his position and the orthodoxy of his teachings.

Despite being banished multiple times, Cyril’s resilience was evident in his return to Jerusalem under Emperor Julian’s edict, which sought to destabilize the Church by reinstating exiled bishops, irrespective of their doctrinal leanings. Cyril’s later years were marked by further exile and return, navigating through ecclesiastical and imperial politics until the Council of Constantinople in 381. This council vindicated Cyril, condemned Arianism, and recognized his steadfast opposition to heretical views.

Cyril’s final years, post-council, were a period of relative peace in Jerusalem, allowing him to continue his pastoral and theological work until his death in 386. His life, emblematic of the era’s religious strife, reflects a steadfast commitment to orthodoxy, familial duty, and the welfare of his community, hallmarks of his legacy as a defender of faith amidst the vicissitudes of theological and political turbulence.

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Ah, St. Patrick’s Day, patron saint of Ireland, the man who brought the Christian faith to the Emerald Isle. The saying goes that “everybody’s Irish on St. Patrick’s Day.” If only the actual saying instead were “everybody is a loving follower and servant of God on St. Patrick’s Day.”

At Mass today, the priest can choose the readings for Monday of the Second Week of Lent, or the Optional Memorial readings for St. Patrick, Bishop. You can’t go wrong, picking up valuable lessons from either set of readings, but the lessons have a slightly different focus. Let’s look at the Lenten daily readings first.

In the first reading, we hear Daniel praying for mercy and healing for his sins and those of the people of Israel, who were exiled to Babylon and subsequently faced invasions, occupations and persecutions. Daniel’s pleas seem like the prayers of a desperate man (see Daniel 9). Beyond the verses read today, his prayers are answered by the Angel Gabriel, who gives Daniel a prophecy about what the Israelites can expect from their God.

The psalm for the day repeats Daniel’s theme, begging the Lord not to deal with us as we deserve. In the Gospel, Jesus gives us a very practical lesson: Not only is the Father merciful, but we need to be just the same. Are you worried about judgment? Don’t judge. Fearing condemnation? Don’t condemn. In need of forgiveness? Forgive others. God’s love is so great and so focused on us that we also need to give love, and God’s love will come flowing in overwhelmingly, in amounts we can never imagine. What an amazing promise.

The suggested readings for St. Patrick begin with the first letter of St. Peter. His advice is straightforward: Be serious in prayer and intense in love. Use the gifts God has given you to serve others for God’s glory.

Peter plays a major role in the Gospel as well. He has fished all night and caught nothing. Jesus tells him to throw his nets out one more time, and he obeys, catching far more than the nets or his boat can handle. His response is one of complete humility: “Depart from me, Lord, for I am a sinful man.” Peter recognizes he is in the presence of Someone far greater than he can imagine. Jesus replies, “Do not be afraid; from now on you will be catching men.” How does one respond to that? Peter did it in the most radical of ways: He left everything and followed Jesus.

Two sets of readings, each with a specific focus, but both leading to the exact same conclusion: Love. Love desperately and love radically. Pray, serve, give, forgive out of love, because God loves us first. Be like God. Bring God to others, like Patrick did, from the very love He has for us. St. Patrick, Patron Saint of Ireland (and Nigeria), of migrants, and of engineers, pray for us!

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Saint Patrick, heralded as Ireland’s Apostle, was born around 387 in Kilpatrick, near Dumbarton, Scotland. His demise was in Saul, Downpatrick, Ireland, on 17 March 461. His lineage traced back to Romans in Britain, Calpurnius and Conchessa, overseeing colonial affairs. At fourteen, Patrick’s life took a sharp turn; he was captured by raiders and enslaved in Ireland, a realm of druids and paganism. This period honed his linguistic and cultural assimilation.

In captivity, Patrick sought solace in prayer, his faith deepening remarkably. He recounted, “The love of God and his fear grew in me more and more, as did the faith, and my soul was rosed, so that, in a single day, I have said as many as a hundred prayers and in the night, nearly the same.” “I prayed in the woods and on the mountain, even before dawn. I felt no hurt from the snow or ice or rain.”

Escape came at twenty, following a divine vision guiding him to the coast, where he encountered sailors who facilitated his return to Britain and reunion with his family.

Another vision impelled him towards priesthood, culminating in ordination by St. Germanus of Auxerre, his mentor for years.

Consecrated as a bishop, Patrick was tasked with evangelizing Ireland, landing on its shores on 25 March 433 at Slane. An encounter with a hostile chieftain, Dichu, turned miraculous, leading to Dichu’s conversion.

Patrick’s mission across Ireland was transformative, converting multitudes and establishing churches. His message resonated across social strata, converting kings, families, and kingdoms. His disciples, including Beningnus, Auxilius, Iserninus, and Fiaac, continued his legacy.

For four decades, Patrick’s evangelism reshaped Ireland, evidenced by his numerous miracles and heartfelt writings in “Confessions”. Embracing a life of poverty and sacrifice, Patrick passed on 17 March 461, leaving an indelible mark on Ireland’s spiritual landscape.

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