Bishop Robert Barron’s Sermons - Catholic Preaching and Homilies

Why do we speak of the "soul?" We do so because there is something in us that links us to the eternal. Though the body fades away, the core of the person does not. And therefore, we remain connected to those who have gone before us marked with the sign of faith. We should pray for them in the hopes that one day we might live in communion with them.

Pope Benedict has said that the church has three basic jobs: to care for the poor, to evangelize, and to worship. These three are on clear display in our three readings for the weekend.

The Gospel for today raises the famously complex question of the relationship between "religion" and "politics." Though there is a legitimate distinction between the two, this can never turn into a separation. We should certainly render to Caesar what is Caesar's, but we must never forget that even Caesar belongs to God.

One of the most powerful and enduring symbols of God's intention toward the world is the sacred banquet. God wants his life to flow into us and through us to one another. The result of this is life and life to the full. The question posed by the Gospel is this: when the invitation to this banquet comes, do we answer yes or no?

In both the prophet Isaiah and the Gospel of Matthew, we find the image of the vineyard as a symbol of Israel. As Jesus develops this image, we see both the glory and the tragedy of Israel-as well as the promise that the church will emerge as the bearer of the God of Israel to the nations.

Our second reading contains one of the most precious texts in the Christian tradition, Paul's description of the mind of Christ. While the old Adam clung to godliness and hence fell, the new Adam let go of his divinity and hence reversed the momentum of the fall. What does it mean to be conformed to God? It means to embrace the path of self-emptying love. Which Adam do we choose? The Old or the New?

The Biblical manner of dealing with the problem of evil is neither to deny the fact of evil nor the fact of God's existence. Rather, it is to stress the transcendence and inscrutability of God's ways. What looks like pure evil or dumb suffering to us finds its place within the providential plan of a mysterious God.

We will understand the power of this feast only when we grasp how very strange it is to speak of the cross as a triumph. Paul's great hymn in his letter to the Phillipians helps us to grasp how the cross fits into the narrative of God's salvation.

The command to love compels us to engage in the difficult task of fraternal correction, but it enjoins us to do so carefully, always aware that it can slide easily enough into a game of ego-inflation. The Gospel gives us some very practical advice in this regard.

Most of the great religions and philosophies of the world center around the issue of suffering. Stoicism, Buddhism, Platonism all propose different paths to overcome suffering. Jesus proposes to his disciples the distinctively Christian path of embracing suffering in the act of self-sacrificial love.

Jesus tells Peter that he will build his ekklesia on the rock of Peter's confession. The word ekklesia means "called out from." To be a member of the church is to be called personally by Christ out of the world and into a new way of being.

The Church never tires of confessing the divinity of Jesus, for in that confession, the Church finds its whole identity. Over the centuries--and in the present day--many have tried to portray Jesus as no more than an inspired teacher. But the disciples who witnessed Christ walking on the water know better. They confess "truly, you are the Son of God."

We have the special privilege of hearing Jesus himself interpret one of his parables. He tells us the three basic reasons why the Word is not accepted into our hearts: lack of understanding, lack of discipline, and lack of prioritization.

The Gospel for today allows us to overhear a conversation between the Father and the Son. We learn that the Son receives everything from his Father, that he is, in a word, yoked to the Father. When the Lord tells us to take his yoke, he is inviting us to pull with him, receiving through him the life that he receives from the Father.

In his letter to the Romans, Paul tells us that Jesus is the new Adam or the second Adam. He means that Christ sums up the history of Israel and renews the human race.