October 5, 2025

Habakkuk 1: 2-3, 2: 2-4 + Psalm 95 + 2 Timothy 1: 6-8, 13-14 + Luke 17: 5-10

I wonder as I stand here how many of you might remember something those of us who were born into the Catholic Church learned back in the day. First, we learned the Ten Commandments. There will not be test this morning, but I wonder how many could really pass that test. We could probably get them all, but maybe not in the order in which we first learned them. Then, I’m not certain about you, but right after we learned the Ten Commandments, we learned the Six Commandments of the Church, at least I did. Sometimes, so as not to compete with the Ten, they were called “Precepts.” There were six minimum obligations for Catholics to live according to Church laws.

These included (1) attending Mass on Sundays and Holy Days of Obligation, (2) Confessing sins at least once a year, (3) Receiving the Holy Eucharist during the Easter Time, (4) Observing days of fasting and abstinence, (5) Contributing to the support of the Church, (6) and not celebrating marriage during Lent or with close relatives. Now, don’t be impressed. I had to look them up to get it right.

All of that stuff comes from a focus on an institution, and changes in time and practices have influenced how we interpret all of this. For instance, when strict fasting before Communion was expected, many people simply avoided Holy Communion and were therefore encouraged to receive Holy Communion at least once a year. If there was no priest nearby, at least once every year the faithful were encouraged to seek one for Confession and Communion. All well and good and an interesting piece of history.

This all came to mind weeks ago as I was thinking and praying my way into this Sunday’s Gospel. What we have here is the last two parts of a four-part instruction to the disciples. Jesus has interrupted a conversation with the Pharisees to offer instructions on faithful discipleship to his closest followers. That’s us.

The first two of four parts are not included in today’s proclamation, but you might go home and take a look at the first five verses we did not hear today. It seems that Luke has pulled four bits of tradition together to stop a perception that being a follower of Jesus Christ is to enjoy special privileges and status. You get that point in the last of these examples about the relationship between the servant and the master. We don’t get any privilege.

With the cry of the disciples, “Increase our faith” Jesus assures any struggling believer that faith is not a quantitative commodity. It is a matter of sincere trust in the promises of God. It is never about how much. It is simply about remembering who God is and what God has promised. It’s not about what we do. It is about what God does.

What we get here today is what discipleship requires, sort of like the Six precepts that tell what being a Catholic requires, and what we get here comes first. In every community there are expectations and obligation just as in any household or social system. What we can draw from the beginning of Chapter 17 is that disciples must live exemplary lives – in other words, give good example. They must offer unlimited forgiveness to those who repent, and constantly grow deeper in faith more and more trusting in God’s promises. All of this is a tall order for frail, imperfect human beings like us, but God in Christ has shown us what it means to do as God commands. Here, it is not ten or six, only of four: (1) live responsibly, (2) forgive generously, (3) believe trustingly, (4) and follow obediently. When we do so, we shall find the best blessings of this life with God for ourselves and for the community of God’s people.

September 28, 2025 As I am away for some vacation, this homily will not be delivered.

Amos 6: 1, 4-7 + Psalm 146 + 1 Timothy 6: 11-16 + Luke 16: 19-31

We hear a powerful and what should be a deeply troubling Parable/story this weekend. In Luke’s Gospel, repentance and amendment of life among the rich occur only rarely, but they can happen. There are several people of means who do become disciples. Yet, this parable, spoken to us today, is a great challenge for us about how we use our resources. To make sure that we do not think this Gospel story is about someone else, that rich man has no name. This is a common way for Gospel writers to make sure we cannot and do not shift the message toward others. While the rich man has no name, the poor man does, and it helps our reflection to know that his name is a form of Elazar, meaning “God has helped.” It is, in a way, a prophesy that is fulfilled when he dies and is taken by angels to a place of honor.

The “Good News” of this Gospel is only for the poor and suffering, as it illustrates what Pope Leo has recently spoken of, the vast gap between the rich and the poor. There is no way to overlook the clear call for justice and compassion by claiming that this is just an imagined exaggeration. It is real. It does not reflect something from the past. It describes life in this world today as executives and CEOs reap huge profits from the people who are denied the right to organize and share in the profits gained from their labor.

There is something about knowledge that can change the actions of those who control the world’s wealth and power. It can compel people to action, and all of us know that from our own experience. Yet, there is always the danger of rationalization for not acting or helping. Often the excuse is ignorance when in fact, deliberate denial or blame is often the case. We cannot pretend that ignorance, denial, or resistance to the truth of injustice is anything but immoral. We cannot say that we didn’t know the truth.

What that rich man fails to admit is that he is partly to blame for the suffering of Lazarus. Not once does it dawn on him to speak to Lazarus directly as a human being. It does not happen when they are alive, and it does not happen when they are in another world. He will not speak to Lazarus! He operates on the assumption that Lazarus is beneath him, a mooch sprawled on his doorstep covered in sores. Even when he sees Lazarus now in the comfort of Abraham he still does not understand. There is no way he could have come and gone from his comfortable home without stepping over Lazarus. He knew Lazarus was there.

There is great temptation these days from the preachers of the “Prosperity Gospel” that promises material wealth for those who have the right beliefs or obey certain rules of living. That rich man’s house is a gated community where outside there are growing numbers of the homeless and hungry who too often end up looting and stealing to stay alive. We have Moses and the Prophets. We even have Jesus Christ, someone risen from the dead. We have this Gospel to remind us all about our responsibility toward them, and they are waiting.

September 21, 2025 at Saint Agnes, Saint William, & Saint Peter Churches in Naples, FL

Amos 8: 4-7 + Psalm 113 + Timothy 2 1-8 + Luke 16: 1-13

Jesus was a master at undermining systems. He saw people who benefited from a system that rewarded some at the expense of others. He saw that people in debt were caught in a vicious circle of increasing interest. He saw widows losing a chance to survive with dignity, the blind and lame being blamed for disabilities over which they had no control. It grieved him and his Father.  Today’s episode digs in as a response to what he saw. This parable is one of the most complex and sometimes troubling of all the parables in the Gospels. Saint Augustine is said to have remarked: “I can’t believe this story came from the lips of our Lord.” This parable is only found in Luke, and some scholars believe that even Luke had trouble with it because of those final verses added at the end. Luke’s Gospel, more than the others speaks about money and the trouble it causes. It is Luke who quotes Jesus saying that we cannot love both God and money. I was in a discussion group years ago with a group of Protestant Pastors, and this text came up in our study together. One of the older men said: “When this text comes up, peach about something else or you may end up getting fired.” I’m not worried about that very much.

What Luke describes here is the saturation of a rich man whose life-style is made possible by the income from his estate run by tenant farmers. They have to buy what they need from the company store with whatever is left over after they pay exorbitant rent to that rich man. The harvest is never enough to pay the rent and buy what they need. So, they just get deeper and deeper in debt. That steward knows just to enough realize that something is wrong, and it gets him in trouble. What he does about it is wrong, and so we have characters here. Both of them do wrong leaving us to wonder what it is we might get from this parable.

Remembering Luke’s overall critique of the wealthy who are only interested in their own welfare, we might begin to see that this saying is about more than money even though wealth is clearly at issue. Jesus is speaking to us about our values and ultimate loyalties. This parable is primarily about one’s approach to wealth and about how one uses it and to what end.

The steward or “manager” enjoys special praise not exactly for what he does, but for why he does it. This steward is praised because rather than accumulating wealth for himself, he invests in good and lasting relationships. He sees that ultimately wealth and security are not really provided by money, but rather by friendships and relationships.  In the end, when the two men are compared, we might just want to see which one did the most good for others. The Gospel seems to suggest that real prudence values relationships more than anything else.

September 14, 2025 at Saint Agnes, Saint William & Saint Peter Churches in Naples, FL

Numbers 21 4-9 + Psalm 78 + Philippians 2: 6-11+ John 3: 13-17

As we celebrate today this sign of our hope and salvation, we drawn into the entire plan of God to discover the very nature of God and see what happens when there is obedience to God’s will. There is no way to celebrate the Holy Cross without once again celebrating the Incarnation. The Son of God first poured out and surrendered his glory and his place at the right hand of the Father by taking on human flesh loving what God loves, all creation. Born of a woman, he had to grow, learn, fall and get back up. He used human eyes to see God’s creation, human ears to hear people’s cries, and a human heart to know and share God’s love. He used human touch to heal and his own will to fulfill the Father’s will that we may all flourish and fulfill our vocation to give glory and praise to God in all things.

Saint Paul calls him a slave, someone dedicated completely to the service of another. But this slave was not sold or bought. He chose to be a slave for the sole purpose of doing the will of God. He chose to empty himself in order to make room for God’s mysterious love and power. Doing so demanded hope beyond measure that can only be called: “self-emptying.”

Having emptied himself, he is filled with divine life. This man who had known heaven, chose to reveal heaven to earth. As John tells it today, he compared himself to that serpent on the staff of Moses so that he could be lifted up saving humanity from fear and the death that the serpent had caused. Without that fear of death, we are saved for love, for life, and for glory.

The death of Christ Jesus symbolized by this cross we hold high announces that evil is now as dead as its works. The death of Christ is the beginning of life, a new life lived with the assurance that evil and death will not ever have the last word for God’s love is everlasting and therefor what God loves is everlasting.

When we choose to believe this and raise high the cross, we are choosing to live by faith in the God of life and the God of love. It means that the image of God from the past, a God of anger, vengeance, and terrible punishment is no more. Because that was never the God who loved this creation into existence, and Jesus comes to restore that one true God of mercy and compassion who is revealed in the flesh and blood of his only Son. Believing this means that we bet our lives on God’s undying love. It means that like Jesus Christ, even though we may experience unspeakable pain or sorrow, we have nothing to fear because ultimately evil is nothing more than “chaff driven by the wind.”

Today we rejoice in the wonder of salvation renewed and encouraged to live with and under the sign of the cross by which we have been claimed for Christ our Savior. 

September 7, 2025 at Saint Peter and Saint William Catholic Churches in Naples, FL

Wisdom 9: 13-18 + Psalm 90 + Philemon 9-10, 12-17 + Luke 14: 25-33

Hyperbole was, and in some rabbinical schools still is, a way of teaching and making a point. It is a bold exaggeration used for dramatic effect and shock value to jump start some thinking. We can’t just ignore what Jesus says today thinking: “Oh, he didn’t really mean that” and just turn the page. We have to ask the crucial question, “What does he mean?” And, “How should my life be changed by this teaching?” The point is not how we relate to members of our families, but how we respond to the call of God. Think of it this way. In the face of merciless behavior by someone in our family what are we to do, shrug it off and say to the victim, “What can I do? After all, blood is thicker than water.” This is what challenges that attitude, “My country right or wrong.” The issue is loyalty, and that is where Jesus is going with this. Loyalty to God comes first. When my country or my employer, or my family does or says something contrary to what God expects, we do not shrug it off. We stand up and we speak up. It might be costly.

Jesus is not trying to scare people away from following him. But, he is afraid that we may spend our lives avoiding challenges, looking for easy ways and easy answers, playing around in the shallows of life while the real adventure is in the deep end.

I watched a mother not long ago at our community pool teaching her son how to swim. With his arms and legs in motion, she stood in front him. He was really doing quite well until he began to near that rope with markers floating. Every time he got near that marker, his eyes got wide, his face got red, and you see the panic as his head came up braking the smooth motions of arms and legs. She kept backing up though and I heard her say: “Don’t be afraid. I’m still here. Swimming in the deep water is just the same. Trust me.” All Jesus asks of us is trust because he will not abandon us. With him, we can quit playing the shallows and risk the deep and the unknown.

We all know what it’s like and what it takes to go deeper. I left the seminary without a clue about what was next. Most of you said, “Yes” to someone who offered you a ring and the promise to stay with you. With no clue about what it would take, how long, and what it might cost, you did it anyway. For many of us, it has not been easy either. There were bad times, disappointment, hurts, and even sometimes broken promises and betrayals. Loyalty or commitment means sacrifice, change, and sometimes loss. Everything we believe in fully or long for comes with a cost. Think about how your lives changed when you became parents and what it cost you. Even for someone you love, there is sacrifice, and sometimes it does not turn out well. If you knew ahead of time the challenge that children can be without the great joy they can bring this world would be childless.

Probably if we knew the whole story about anything ahead of time we might hesitate before we jump into things, and this is what Jesus is talking about today. This is a message of reassurance to anyone who will set out into the deep, take risks in faith, and remain loyal to God and the mission of his son entrusted to us. No matter how tough it gets, he is still with us calling us to trust and have no fear in the face of violence and injustice or anything else that keeps anyone from their place in the Kingdom of God.

August 31, 2025 at Saint Peter and Saint William Catholic Churches in Naples, FL

Sirach 3: 17-18, 20, 28-9 + Psalm 68 + Hebrews 12: 18-19,22-24 + Luke 14: 1, 7-14

I don’t know if any of you have ever had to sit at a “Head Table” at some big important dinner, but I have found it very unpleasant. At most of those occasions, everyone else is seated at round tables, but the
“Head Table” is usually a long one with certain people sitting on one side facing out into the room. If you have to sit at the head table, there is no one to talk to except the two people on either side of you. If you have nothing in common to talk about, you’re stuck, and it makes for a long evening of boring chatter. Having learned from experience, I was back home several months ago, invited to a big event that I had been part of. As soon as I arrived, ahead of most everyone else, I saw that dreaded “Head Table.”  I ran up and took my name card and swapped it with someone else at one of the round tables. That caused a bit of confusion that got even more so when it was time for me to make some remarks. I began my remarks quoting this parable.

The whole scene in this parable takes me back to Junior High School when everyone was jockeying for a seat at the “cool table.” I don’t care how old you may be, I am sure most of you remember that. You were either in or you were out. Those of us in the out group usually remember it well. One of the things about privilege is that it is usually invisible to those who have it, and with privilege usually comes a sense of “entitlement” that usually leaves one thinking that they are protected from criticism or challenge. And so it goes with this parable, because when it comes to these things in life, not much has changed since Jesus watched human behavior at that dinner to which he was invited.

He observed two things, one with regard to the guests and the other regard to the host. What he addresses to all of us and to the guests that evening is far more than behavior at that banquet. He is addressing something that is tears at the very fabric of social and communal life, “competition.” You know, competition is a zero-sum game. It undermines cooperation and solidarity. It marginalizes and excludes the vulnerable. It makes losers when there none in God’s sight. Competition has captured our way of life, and there is no place better to see what it does than the after-school and weekend events that control family life. Parents are running all over the place the moment school is out taking one child to this practice or game, and God forbid there are two children in two different leagues. The consequence is that too many children hardly know how to have fun. They are constantly comparing themselves to someone else. It there are winners, there will then be losers. We are trapped in this competitive system that is about far more than games. It affects our economy and our relationships with the whole world. It breeds resentment, and it’s dangerous.

The second observation that Jesus makes is spoken to the host as much as it is to us. It concerns the ethic of reciprocity. It was the basis of the Greek/Roman patronage system. We would like to think that it was over with the fall of that empire, but the first time we catch ourselves wondering or even daring to say out loud: “What am I going to get out it?” We know this attitude is still alive and well.

What Jesus advocates is a pattern of relationships where respect springs out of the knowledge and recognition that everyone is a child of God, looking at each other with the eyes of a loving parent who has no favorites. At the same time, Jesus puts an end to reciprocity because what we all get is another chance to give. If Jesus was correct in announcing that the Kingdom of God is at hand, then we are already living in that Kingdom where God’s gracious hospitality has made a place for us not because we deserve it or earned it, but because we have come to realize how far we still are from that banquet in heaven.

August 24, 2025 at Saint Peter the Apostle in Naples, FL

Isaiah 66: 18-21 + Psalm 117 + Hebrews 12: 5-7, 11-13 + Luke 13: 22-30

There are some folks who are quick to say that they are saved. You may know some of them. They are also heard to say that if you just accept Jesus as your personal savior, you’re saved. Many of them are comfortable saying: “When we all get to heaven” as if salvation is all and only about the afterlife. These words of Jesus spoken to all of us should call that thinking into question. In fact, those who feel really sure and confident that they are saved have skipped Luke 13.

A question begins this pause on the journey to Jerusalem, and Jesus makes fun of it. Those standing around at the time would have laughed at his answer. He makes fun of it because it’s the wrong question. That man should have asked: “How do you get to be saved.” To that question, Jesus responds with three points:

1) it’s not easy.

2) Don’t waste time, seize the moment.

3) No one should be too sure about salvation.

There has been some bad thinking about this in the past and some of it lingers today. The idea that Baptism or religious heritage (like being Catholic) is a sure ticket. The other is the delusion that we can earn salvation by some kind of spiritual exercise alone. One thing is certain from what Jesus has to say today: no one is just going to slide on in.

He makes it clear that the time will come when the door is shut and it will be too late. No excuse will be accepted, and it makes no difference how well you think you know Jesus or how much you know about him. Being familiar with God means nothing. The basis of a relationship with our God as Jesus has revealed him is not how well we claim to know God, but how well God knows us. The more we think, speak, and act like his Son, the more God may recognize us as his own.

Those of us who are here, who are faithful in prayer, and practice our faith must be very careful lest we begin to think of ourselves as insiders. What Jesus makes clear is that when we stand at the door we may be quite surprised to discover who got there first. We need to begin to think about what we are saved from and what we are saved for. When we ask that second part, we begin to realize that salvation is a long and difficult journey filled with opportunities. It is hard work. Salvation is the work of the Kingdom, creating a new reality in which we all become friends.

Binding the spiritual, physical, and emotional wounds of individuals and communities is the role of God’s people. Salvation is not just a spiritual idea or experience. It is a real-life experience that happens in the real world everywhere and every day. There is here a call for inclusivity. There can be no insiders or outsiders in God’s eyes. Think of it this way and reflect upon the meaning and consequence of the language being used these days. When someone is called and “illegal alien” they are describing someone as being without a human core. It’s as though they are not human. We talk of “aliens” from other galaxies who are not human. We imply some detachment from the human race, and so they don’t have to treated like humans. When lesbian, gay, bisexual and transgendered persons are denied the right to equal employment or persons with disabilities are not provided access we are building walls of alienation. When poor people, older adults, women and children have no opportunity to live as community residents with dignity we violate the call of Jesus for inclusivity. Those may well be the very people looking at us from the inside as the door gets closed. We need to think about this wondering if they will welcome us in because the salvation Jesus proclaims is going to turn things upside down.

Remember the words from the first chapter of Luke’s Gospel: “He has cast down the mighty from their thrones and lifted up the lowly. He has filled the hungry with good things and the rich he has sent away empty. The Beatitudes continue to reveal the great reversal that may catch us all by surprise. In the salvation of God, no one has more than they need until all have enough.

August 17, 2025 This homily was not delivered as I have been in Oklahoma

Jeremiah 38: 4-6, 8-10 + Psalm 40 + Hebrews 12: 1-4 + Luke 12: 49-53

The words of Jesus in this week’s Gospel sound harsh and are far from welcome to people trying their best to cultivate family life in world that does everything to tear us apart. There is no reason to think that what Jesus describes is what he wants. In fact, it is best to hear this as a lament. He did not come to cause strife or with a plan to cause the pain that comes when parents and children find themselves set against each other. Yet, making sure that families always live together joyfully was not the goal of his life either.

He came with a greater purpose, to create a new family. His concern goes beyond the nuclear family not fix, repair, or leave it as it is. He was not out to destroy the family of Israel, but neither did he want to fix a few broken pieces. His whole life and mission was the creation of a new family. There is a great sense of urgency in his words encouraging us all to look closely and see what is really happening. He would have us see that something new is happening that is not yet finished making this time, our time, crucial.

All around us rising nationalism, individualism, latent and denied racism, fear of others, and just simple human brokenness is a devastating challenge to the creation of the new family he has entrusted to us. There is an invitation not to be missed here. It is a call to move beyond biological descriptions of family to our baptismal family. When we do so, we will provide hope to those without their nuclear family, single people, divorced people, widows and those whose families are filled with internal strife, and anyone who may gather with us around the Word and this Altar alone. If creation of a new family was the work of Jesus Christ, then it is our work as well, and the urgency with which he addressed goal ought to motivate and encourage us.

We face a constant barrage of rhetoric these days that divides us and pushes us away from each other under the pretext of keeping us safe. Some of those use the Sacred Scriptures to justify their agenda twisting the words of Jesus with their own ideas about greatness, and today it is this very political agenda dividing families and turning family members against each other. In this environment, loyalty to the “Party” is more important that loyalty to the human family.

The words of Jesus challenge us to grow beyond our fears and our narrow-mindedness asking for courage, compassion and humility. There is here an invitation to imagine and create a new family where loyalty to Christ comes first no matter the cost. There is here an invitation to risk power, prestige and even acceptance to stand up for the equality, justice, compassion and reconciliation that every one of us deserves for one great reason. We belong to a family of faith as children of God.

August 10, 2025 – Not delivered. I am in Oklahoma at this time

Wisdom 18: 6-9 + Psalm 33 + Hebrews 11: 1-2, 8-19 + Luke 12: 32-48

Last week, I boarded a plane and flew up to Oklahoma City. As always, before we left the ground, an invisible flight attendant said: “We’d like your attention for a few moments while we show you some of the safety features of this aircraft.” Then, as though we had no idea how to fasten a safety belt, we got a demonstration followed by the number and location of emergency exits. There was the usual demonstration of how to use an oxygen mask and where the life vest was located and how to blow it up. Of course, the whole idea is to help us passengers be prepared for the unexpected. That is exactly what Jesus is doing in these verses from Luke’s Gospel.

Being prepared for the unexpected is the message, and no matter how often we hear it, like the message on the plane, most of ignore it which might well lead to some unwelcome consequences. There are a lot of people, it seems to me, who might be heard to say: “When your number is up, your number is up” suggesting that it doesn’t matter how you live. There are so many days in each life, and there isn’t anything to be done about it. To some extent that might be true, but it does not mean that it is all predetermined. To a frightening extent, it is really in our hands. How we live may very well determine how long we live.

The final verses that sum up the text for today ought to give us some clue about how to live, how to be prepared, and what to expect. “Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.” In the middle of a hot summer day, the warning of this Gospel may just be more than we want to hear, so like the passengers on that plane, we can easily drift off to more pleasant thoughts about where we are going and who we will see. There is a great risk in that.

We know that the master is coming. Yet, as a people we are not showing much by way of preparation. We have shown ourselves to be like the slave who knew what his master wanted, but did not prepare himself or do what was wanted. The “severe beating” may well come in the form of rising seas, failing crops, surging temperature, droughts, floods an ever-more violent storms. While we eat, drink, and make merry God’s creation is abused and neglected.

As this text ends with that explicit warning there is also an implicit hope. Sacrifices and changes are required from those who have invested so much in systems that do such damage. Then, hope comes from faith’s assurance that God comes to bless those who are faithful, careful, respectful, and have been found waiting. Why would we not want to be counted among them?

August 3, 2025 at Saint William Parish in Naples, FL

Ecclesiastes 1: 2; 2:21-23 + Psalm 90 + Colossians 3: 1-5, 9-11 + Luke 12: 13-21

One Sunday, years ago when I was having trouble paying the bills at the parish, I finally took the matter to the pulpit. After Mass, a clearly angry man walked up to me and said: “All you ever talk about is money” and then stormed off. I said to myself if that were true, we probably would not be in the shape we’re in. Later, remembering that incident, I did some research to discover something that surprised me. Nearly one third of the parables deal with money one way or another. If there is one thing we humans need and care about, it is money. It is the most frequent cause of human conflict in one way or another, and at the root of most divorces.

On the surface, it might seem that Jesus is telling us that money ought to have no importance for us at all. After all, God takes care of the lilies of the field and the birds of the air. Why worry? Quit work, spend it all now, and stop passing that basket at Mass? God will provide. Right? If we stay on the surface with this matter, we’re all going to be hungry and homeless. God is not suggesting that we should live as though money had no importance. He just reminds us that where your treasure is, there will be your heart.

The parable we hear today puts before us a man who is very successful in the eyes of this world. He is not a criminal. He has good land that he has used wisely making him wealthy. He is not wasteful or careless. He builds good and better barns to save and care for what he has. There is no suggestion that he is unjust, but Jesus says he is a fool, and the reason is that he lives completely in and for himself. Listen to his conversation! He talks to himself all the time. He never seems to talk to God or to anyone else. He congratulates himself. He plans for himself, and all it gets him is loneliness.

I often hear people whose lives are comfortable say how “blessed” they are without a thought about the fact that what they have is not a “blessing,” it is an obligation. With every, so called, blessing, comes a duty. This man failed to realize that making him a fool thinking it was all his. “I earned it” is the way he thinks. “I deserve it.”  That’s a fool talking. We are all in danger of being fools if we fail to realize that there is a duty that comes with every blessing. What we deserve is an opportunity to do something for the glory of God with what we have while we can.

How we use our money and our time is a clue to our identity. One look at a check book or a calendar says a lot. Defining ourselves by a salary, material possessions, or by accomplishments is really sad. I have sat through more eulogies than any of you could ever count listening to survivors stand up and memorialize the deceased by how they played golf or bridge, or traveled, and I would think to myself: “Really? Is that the sum of life?” We don’t build bigger barns anymore, but we do build bigger homes, drive bigger cars, have bigger TV screens. Those of us trying live our lives as a people chosen by God, Baptized, and filled with the Holy Spirit must choose a different set of values. Instead of getting, we think of giving. Our privilege is serving. Instead of avenging, we think of forgiving. Grateful for the life and the time we have in this life, we treasure friends with whom we can share always remembering that love is the greatest treasure. The man in this Gospel had no friends.

It is possible to spend less and enjoy more and to live simply so that other might simply live rejecting greed in order to grow right in God. The fool of this Gospel discovered too late that material wealth is not a permanent possession. He was really very poor and had nothing he could really call his own. When we are at the end of this life, all we ought to count on is what we have become.