Bishop Robert Barron’s Sermons - Catholic Preaching and Homilies

The journey of these wise men is a metaphor for the spiritual journeys that all of us must make. Like the magi, we must be attentive; we must be willing to act; we must expect opposition; we must give our best to Christ, and finally, we must be willing to change, "to go back by a different route."

Everything about Luke's familiar Christmas story is surprising. Mary and Joseph, the inn, the child wrapped in swaddling clothes, the manger, the angels and shepherds--all challenge our ordinary conceptions of what is good, right, and powerful. Listen again to this story and hear it as, in the strict sense of the term, "subversive."

One of the most popular saints in the Christian tradition is Joseph, the husband of Mary. We see in the Gospel for the fourth Sunday of Advent that Joseph is a man willing to situate the struggles and uncertainties of his life in the context of a divine plan whose contours and purpose he cannot fully grasp. He is willing to think and act "outside the box," and this makes him a model for us Advent people.

St. James reminds us that an essential element of the Christian life is waiting. As the farmer waits for the precious yield of the earth, so the believer waits while Christ does his mysterious work in the world. Thus we must learn the virtue of patient expectation.

As we commence a new liturgical year, the Church invites us to survey the world from the standpoint of Isaiah's holy mountain, the height to which all the nations stream. This is a beautiful image of ""communio,"" of the many gathered around the one, and it is reflective of the fundamental ""communio"" which is the Trinity, three persons constituting the one God. When we look at things from this perspective, we see them aright.

John the Baptist is, along with Isaiah and the Virgin Mary, the great figure of Advent. We hear his voice in the desert, summoning us to repentance and readiness. When we have purified our minds and hearts, we are able to receive the one who will baptize us with the Holy Spirit, the fire of God's very life.

Christ is indeed King, but an odd one. For he reigns, not from a throne, but from a cross, and he is crowned, not with laurel leaves, but with a ring of thorns. What this feast teaches us is the meaning of true power. The power that creates the cosmos is not domination, but rather self-forgetting and self-sacrificing love.

Christians believe that the end of the world has occurred in the death and resurrection of Jesus. This means that the old world dominated by sin, suffering, and death has been undermined. Now we live in the "in-between-times," waiting for the definitive arrival of the new world which Jesus has inaugurated.

The Christian attitude toward the body lies beyond the extremes of hedonism (taking the body too seriously) and puritanism (taking it not seriously enough). Christians are "eschatologically detached" from their bodies here below, precisely because they expect transfigured bodies in the age to come. We can see this Biblical attitude on display in both the Old Testament and the Gospels.

Irish writer Iris Murdoch says that the rarest and best moments in life occur when the web of our egotism and self-absorption is broken through. This can happen through great art and great compassion. It can also happen through authentic prayer, modelled by the publican in Jesus' famous parable.

The Old Testament story of the battle between Israel and the Amalekites is a symbolic presentation of the church. In the struggle against evil, there are fighters, pray-ers, and those who support the pray-ers. The Church is an amalgam of interdependent and mutually supporting missions.

For Jesus, faith is power. When we have linked ourselves to the God who fashions and governs the cosmos, we allow enormous power to flow through us for the transformation of the world. To have faith is to live in the "great soul." It is to expand the horizons of our consciousness and activity infinitely.

A concern for social justice runs from beginning to end of the Bible, reaching its fullest expression in the prophets and in Jesus himself. It can also be discerned in the writings and sermons of the Fathers, in the speculation of the great scholastics, and in the social teaching of the modern Popes. At bottom, we are summoned to use the gifts that God has given us for the full flourishing of our brothers and sisters. The commongood must come first.

In a puzzling parable, Jesus praises a man who is a self-absorbed cheat. What the Lord notices in the man's dubious behavior are three things of spiritual importance: he knows that he is in crisis; he makes an honest self-assessment; and, most importantly, he acts.

The attacks of September 11th have left us stunned and speechless. Yet our tradition brings the word of God to bear on even the darkest events. There are four mysteries that emerge from the tragedy: The mystery of wickedness; the mystery of the impermanence of the world; the mystery of salvation; and the mystery of forgiveness.