The Gospel selection from Luke for this Third Sunday of Lent comes in two parts. The first part speaks of two different tragedies that are recent in the minds of those in the crowd following Jesus. The second part of the Gospel passage is a parable from our Lord concerning a fig tree.

In the parable of the fig tree, Jesus tells the story of an orchard owner who comes upon a fig tree in his orchard and states that he wants the tree cut down because it has not produced fruit. This is not a rash decision on the part of the orchard owner because this is the third year that the tree has not produced fruit. The gardener intercedes asking the owner for more time to work with the tree. If the tree still does not bear fruit then it will be cut down.

This parable shows us the patience of God the Father and the mercy that he extends to us sinners, but it’s a mercy that is limited in time. The tree is given time but it must produce fruit. The tree will be helped by the gardener. The gardener is the Lord Jesus who intercedes on our behalf. He seeks to show us the way and he freely gives us grace to help us produce fruitful lives that are worthy of our Father in heaven. We must remember that the time to produce this fruit is limited to this earthly life, however long that will be, which brings us back to the first part of the Gospel passage.

Jesus speaks of two events at the beginning of this Gospel passage. The first is an atrocity committed against a group of Galileans by the Roman governor, Pontius Pilate. The second event is the collapse of a tower at Siloam that kills eighteen people. Neither event is a direct act willed by God but rather they are events that are allowed by his permissive will; in other words, things happen. The first act is of one person choosing to cause harm and the second is an accident; neither act directly involve action on the part of God.

Brining the two parts of the Gospel together reminds us that we must be about producing the fruit of the Kingdom of God in our lives. God expects this of us and he has a right to that expectation. We can only be about this work in the present life; the same is true for repentance and conversion as they can only happen in this life as well. None of us knows how long this present life will last because we do not know what tomorrow might bring or if there will even be a tomorrow for us. Therefore, we must be about the business of the Kingdom of God right now! A true disciple does not procrastinate in fulfilling the will of God in their life, but allows the work of the Kingdom to be a guiding force in their everyday living.

As always, the Saints have wisdom to impart to us and I will leave you with a word from two of them. St. John Bosco tells us “do not put off till tomorrow the good you can do today.” St. Augustine admonishes us to know that “God has promised forgiveness to your repentance, but he has not promised tomorrow to your procrastination.”

This Sunday’s first reading from the Book of Genesis tells us of the covenant that God made with Abraham. Abraham was not the first person that God made a covenant with. Before Abraham, God made a covenant with Noah after the flood and God would later reaffirm the covenant he made with Abraham with Moses, David, and through the other prophets. So why does this particular act with Abraham stand out? As God fashions his covenant with Abraham in Genesis, he promises to make of him a great nation, but he goes further in promising Abraham that their bond will be unique and personal. A covenant is more than an agreement or a series of promises; a covenant is a sacred relationship.

The covenant that God made with the children of Israel through Abraham is not undone but rather perfected in Jesus Christ and we have been made partakers of that same covenant. This Christian covenant, the same covenant made new in Christ, is both corporate and personal and we are brought into this sacred relationship through baptism. In baptism we are chosen by God and rescued from the power of sin and death. In this wonderful sacrament the promise made to Abraham is also made to us individually: I will be your God and you will be mine.

As with any other form of agreement or contract, a covenant’s value is only as good as each party’s resolve to keep it. The good news for us is that God’s resolve is infinite which is why his covenants are everlasting. God does not relent in his love and he is forever true to his word. So that’s one half of the equation secured. What about us? What about our resolve? I doubt that any of us, if asked, would say that our resolve to maintain our relationship with the Lord is anything but resolute; our words may say that, that may be how we feel, but what do our lives say? Are we living up to our side of the covenant each day? We all know that the reality of sin in our world and in our lives can very easily derail many our best intentions.

Through the guidance of the Holy Spirit, the Church has this sacred season of Lent as a gift of God’s love. This season is an invitation from a loving and merciful Lord to examine our lives, our part of the covenant, and truly reckon with ourselves if we are living up to our part of the agreement, or maybe only somewhat, or maybe not really at all. The journey of Lent is a call to return to the grace that was given to us at baptism, when God made a covenant with us individually and thus made us corporate members of his Mystical Body, the Church. In his Letter to the Philippians, St. Paul reminds us that our citizenship is in heaven. God’s covenant with us has made us his heirs, heirs to the Kingdom. Does my life reflect that gift each day? If not then let us use the grace of these Lenten days to make the necessary changes, to be faithful to the covenant so that we may be faithful to the One whose fidelity to us is unwavering.

Father Christopher House is the Rector of the Cathedral and serves in various roles within the diocesan curia, namely Chancellor and Vicar Judicial.

Seeds of the love of God are found everywhere. We encounter him in the most unexpected places. I’ve written previously about the presence of true leisure during a visit to Disney World, and how I found glimpses of him in an episode of The Flashand The Greatest Showman film. And, tonight, I found him in another unexpected place: in a group fitness class.

One of my friends roped me into going. I was late but my friend had set up my area with all the goods (weight plates, bar, some step thing). The class had already begun so I jumped right in to the routine. People came and went. There were different fitness levels in the room: the guy who clearly is a bodybuilder, the ladies who regularly take this class and it shows, the folks who keep moving when they feel like dying. Everyone was trying to get on the same rhythm, achieve the same level of ease, of difficulty, of resistance. And I was surrounded by so many glimpses of liturgy, spirituality, and evangelization.

The unified movement of the class reminded me of the liturgy of the Mass. Prayers, Mass parts…one voice. We set up our “areas” the same way (cue the sound of the kneelers hitting the ground and the rustling of missals and hymnals opening). We follow instruction. All the while, we are all on different levels. We are all bringing different “weight” with us.

There’s something about moving together that allows our hearts to open up a bit more. Like a concert, when that song that everyone knows comes on, we sway to the same beat and sing the lyrics as loud as possible. When its over, that’s the moment that we remember—when everyone was together as one. That’s how the Lord intends it to be: united community.

There’s also a great lesson in evangelization here. The person leading the fitness class is usually in incredible shape, like they stepped off of a Muscle and Fitness magazine cover just to help you get your heart rate up. Watching their enthusiasm, you have three choices: be indifferent, disdain them, or join them.

Think of St. Padre Pio. He had people that joined him on his pursuit of heaven and many skeptics of his devotion. A select few will really understand your desire for Christian perfection, and at times, an even greater few will sacrificially walk with you through it.

Often the instructor was transformed and encouraged by the very thing they teach. They took the class first, experienced positive change, and decided they could teach it and share the inspiration. Isn’t it the same way with God? Encountering him changes our lives and inspires us to share the Good News, but the gift of evangelization truly lies in having been evangelized yourself.

Then you have the person who attends. All walks of life are represented, and the reasons for their attendance are vast, but I would conclude that each of them wants to be there. Each of them desires lasting change.

Do our encounters with God often happen when we are fed up and ready to change? We allow a strict focus on what matters most because we’ve realized that nothing matters at all without him.

And the most obvious offering of the group fitness class (CrossFit, Les Mills, etc.) is our desire for communion and the gift it offers to the human heart. I’ve watched the classes dismiss, and no one actually leaves. Groups gather outside the room, and conversations erupt—much of which have nothing to do with the class. They share about their jobs, their families, their faith. It’s incredible. Friendships flourish.

St. Thomas Aquinas wrote in the Summa: “It is reckoned a sign of friendship if people ‘make choice of the same things.’” A class, fitness or not, predisposes the students to commonality, and it makes easier the process of communion.

Lastly, communion properly orders our invitation into suffering by making it not only suffering within but also the suffering without—with the other and for the other.

Even the science behind the physical suffering of “working out” mirrors the suffering of spirit. When you reach the “fight or flight” phase of a workout, it marks the threshold of muscle and stamina breakdown. The muscle is shredded or the stamina is conquered. It’s horrible and painful, but after the pain subsides, the muscle is rebuilt stronger and stamina rises. As goes spiritual suffering. We desire Christian perfection, but we do not desire the suffering; however, there is no resurrection without the cross. Thus, perfection presupposes error, failure, suffering. After the suffering subsides, the heart is stronger and the spirit higher.

Ultimately, the love of God when well-received doesn’t mean that suffering ends. With the love of God suffering is redemptive, and the most perfect response for suffering is compassion. Compatiis means to “suffer with,” requiring the presence of the other. Group fitness classes are about much more than getting in shape. We are drawn there because they also answer some of the deepest longings of our hearts: encouragement, hope, communion, and suffering.

Rachel Bulman is a wife, mother of 4, speaker, and blogger. She enjoys seeking truth, finding beauty, rediscovering the goodness in all things; and answering the call to holiness through her life as a beloved daughter of God. Find more of her work at RachelBulman.com. This article appears on the Word on Fire blog at wordonfire.org. Used with permission.

So much has happened in our country lately that has been quite disorienting. Notably, New York legislated the country’s most aggressive abortion bill that viciously attacks the unborn. Internet assumptions, uncharity, and scapegoating characterized the incident between the Covington Catholic teens and Nathan Phillips. The government continues to show its disunity as it remains obstinately divided over many issues, including immigration and the southern border. And in the Church, the Pennsylvania Grand Jury Report and McCarrick scandals have shed and reshed light on some dark corners within the Church. Much has been disorienting.

When the news of the scandals broke out, a number of seminarians and priests in my diocese began a time of intentional prayer, fasting, and penance. Increasingly desperate times call for increasingly desperate, or rather heroic, measures…

For three months, two of my classmates and myself gave up alcohol, prayed a daily Divine Mercy chaplet, intentionally set aside time in our busy schedules to reflect on and share about our weekly joys and struggles, and fasted (two small meals, one regular meal) on Wednesdays and Fridays. Honestly, this was an idea that I was not super thrilled about at first, but then warmed to the idea after my classmates persuaded me.

I don’t share my practices to boast, but rather to hopefully convey some of the fruits of this time of prayer and penance. This article and its follow-up are going to be an attempt to help show the deep significance of fasting in the Christian life. The first parts will focus on how fasting helps to change us, while the second will work to show how it helps to change our world.

All of our efforts were meant to combat the specific evils, I believe, that are at the core of the Evil One’s continued assault upon the Church: the prideful desire for power and pleasure, the desire to isolate and the lack of transparency, and the absence of prayer and the lack of belief in its power. Everything diabolical, everything that causes division and confusion, comes from the Evil One.
Around the same time we started the fast, a priest friend explained to me that he shared with one of his parishioners that he too was entering into a time of fasting and penance for the Church. The parishioner’s reaction was as follows: “Fasting…what’s that going to do? What is that going to help with?”

I fear there exists a major misunderstanding about what the Church believes about the purpose of fasting. Fasting is not just a way that we Christians deprive ourselves good things in order to needlessly suffer. God created the world with inherent goodness and does not want his creation to suffer needlessly. While fasting can certainly be personally challenging, that does not make it a bad thing.

Surely, we know this by how willing we are to sacrifice and expend ourselves during hours of sport conditionings and practices. We know too how any dieting—Paleo and Keto most recently—takes a good amount of sacrifice and discipline in order to have and maintain a healthy body. It’s not that we don’t value discipline and sacrifice; we just don’t think our faith should lead us to do so. We’re tempted to believe that faith should only focus on positive, unchallenging feelings.

In truth, fasting is a practice of reorienting ourselves back to God, who is our ultimate happiness, when we have come to focus more on the world for our happiness. God created us not just to exist, but to live well, to live a life of virtue and holiness focused on him. This reorientation, this real transformation within us, can manifest on multiple levels and in different forms—physically, psychologically, and spiritually.

Without being a purely religiously beneficial endeavor, even the secular medical world has lately come to recognize and point to the value of fasting. Dozens of online articles can be found that advocate for fasting as a way to reorient the body to a place of adequate natural health. Personally, over the three-month fast, in sync with a slight increase of exercise, I lost almost fifteen pounds! The fast allowed me to cut unnecessary weight and I felt better because of it. Plus, for as much as I love a good craft beer and a good bourbon, detoxing from alcohol really left me with a clearer, more creative mind.

Yet the reorientation did not just play out physically. Psychologically, I could tell that, over the months, my cravings in general (food, entertainment, distractions) had greatly receded. At the end of the fast, my portion sizes were much smaller and I actually desired to have less. It is known that it takes about thirty days to break any habit and begin to form a new one. Imagine what three months—not even a quarter of a year—was able to accomplish. I did not so much feel like I was so much a slave of my passions. I felt reoriented.

Spiritually, fasting opens up the relationship between us and God as we begin to acknowledge him more as our continual provider. As we fast, consuming less, we actually become more thankful for what we have in front of us. This humility and thankfulness are at the core of a Christian spirituality. Throughout the fast I certainly noticed my attentiveness to the presence of God noticeably increase. I felt like God and I were much more in sync than we were before. More will be said in the second part of this reflection on the spiritual repercussions of fasting as it functions as an avenue for intercessory prayer.

As the Church approaches the Lenten season, it is the perfect time to reevaluate the practice and significance of fasting in our life. One increasingly popular program, especially amongst young Catholic men, is Exodus 90. The fast that my classmates and I entered into was loosely based on this program. Exodus 90 is not a comfortable addition to your spiritual life; it is a complete overhaul. It is a true exodus from all of the things in our life that distract us from what truly brings us peace and happiness. Importantly, this intense fast is never done alone, but always in community—the ideal for Christian living.

It may seem unreasonable to most people to do this program; it’s an overhaul of our spiritual, psychological, and physical lives. Yet sometimes drastic situations call for us to take drastic, heroic measures. As reflected on at the beginning of this piece, our world is full of disorientingly unreasonable people and situations. Maybe God in calling us to do something seemingly unreasonable in order for us to return to him.

I think fasting is an unreasonable and apparently nonsensical, yet wise practice that we Christians need to recover. Truly, fasting is a gift given to us, and it is up to us to embrace this gift for the good of the Church.

Deacon David Stavarz is a transitional deacon for the Diocese of Cleveland. He is a graduate of Borromeo College Seminary and is currently finishing his formation at St. Mary Graduate Seminary, in Cleveland, Ohio. David has a profound a love for music – especially on guitar or vinyl; he loves enjoying God’s creation through snowboarding, running, cycling, and backpacking; and he loves a conversation with a good friend and good cigar. Dc. David hopes to be a priest of the diocese in May of 2019.

Temptation is real. It is not the stuff of legend and myth nor is it some figure of speech. Temptation is not sin and sometimes people inadvertently mingle the two. Temptation is an invitation to turn from God and to serve ourselves. If we consent to temptation then the actual act that constitutes the turning from God is what is sinful. We know that temptation itself cannot be sinful because of the Gospel proclaimed to us this weekend from Luke regarding Jesus being tempted by the devil. In fact, all four Gospels state that Jesus faced temptation.

Why was Jesus tempted? The Catechism (##538-540) teaches us that Jesus underwent temptation for us, to show us that we are not alone in our struggle to follow God’s will in our lives, and to show us that we can be victorious in the face of temptation. While the devil tempted Jesus through the allurements of pleasure, power, and honor, the basis for this temptation was Jesus’s sonship. Twice in Luke’s account of the temptation of Jesus the devil premises his temptations with “if you are the Son of God.” The devil tempted Jesus with a perverted notion of what Jesus’s sonship was while Jesus clung to the truth of his sonship which called for perfect obedience to the Father’s will. In the Garden, Adam and Eve lost sight of what it meant to be children of God, of the obedience that was expected of them and the grace that come as the fruit of obedience. Jesus in his temptation, and ultimately in the Cross, shows us that he is the new Adam whereby he completely and perfectly chooses the Father’s will over his own.

When we pray the Lord’s Prayer, we ask the Father to “lead us not into temptation.” Immediately we are faced with the problem of an insufficient translation from the original Greek to English. We don’t have to ask God to not lead us into temptation. He won’t, because for him to do so would be contrary to his divine nature as God wants us to be free from the power of evil. However, God does allow is to be tempted. He allows us to be challenged to use the grace the he has given us to discern what is of him (good) and what is not (evil). Facing temptation and overcoming it leads to spiritual growth. Again, this is why prayer, the Sacraments, mediating on the Scriptures, and good works are all so important in our discipleship because these are pathways to the grace that we need.

Let us pray together that these Lenten days may be a time of increased grace for all us through our prayer, fasting, and acts of charity. The grace given to us, that is the fruit of these holy acts, will strengthen us in our struggle against temptation and evil and allow us to stand victorious with the Lord Jesus over the power of sin and death in our lives.

Father Christopher House is the Rector of the Cathedral and serves in various roles within the diocesan curia, namely Chancellor and Vicar Judicial.

Have you come across the 40 Day Generosity Challenge? Last year I came across this Lenten resource, and wanted to find a way to introduce something like it at Cathedral. You can find out more information here, https:/40acts.org.uk/. In general it invites participants to challenge themselves each day with a task which would engage them in acts of stewardship.

We have created our own Lenten challenge called the “Discipleship Challenge.” It is based on the idea that when we make small goals and have a friend to hold us accountable, transformation occurs. The Discipleship Challenge invites you to find a friend and challenge each other to be disciples. Each week during Lent we will suggest a challenge. The challenges are based around the CRS Rice Bowl and the Lenten Prayer Booklet we have provided you. The goal is to complete the challenge and then hold the other person accountable by calling, meeting, or emailing and asking how they did or are doing with the challenge. Accompaniment can have the power to transform. When we minister to each other, God is present. He shapes us into disciples who make other disciples. We are in this together.

Cathedral staff is committed to walking through Lent with anyone who may not have a partner. Please contact the offices if you would like to participate, but need someone on staff to join you. We welcome your feedback during the challenge and look forward to hearing your witness stories along the way! Please send any questions or thoughts to Katie Price at [email protected].

Katie Price is the Coordinator for Stewardship for the Cathedral and coordinates stewardship for the Diocese.

Yes it’s later this year but the time is finally upon us as this coming Wednesday, Ash Wednesday, marks the beginning of the holy season of Lent. Like many things in life, what you get out of Lent will depend on what you put into it and, with Lent, attitude is everything. I will confess that in my younger days that I saw Lent as nothing more than a forty-day slog through drudgery and Friday nights of limited options for going out to eat; once again, attitude is everything. So how do we see/approach Lent?

Lent is a great love story.

It may not seem to be so on the surface but what is the season all about? If we first focus on sacrifice, self-denial, and penance, then we will be placing our focus in the wrong area. Lent is a great love story because it is about a God who has a love for us that is unbreakable, unrelenting, and inexhaustible, even though we are guilty of rejecting his love time and time again. The selections that the Church gives us from the Scriptures demonstrate this. We are reminded that God has chosen us to be his own and that he has done this in a wonderful way in his only Son through baptism. Through sin, we have squandered the grace that God has given us through this sacrament, but Lent is about a call to return to that grace again. This is what the first four and a half weeks of the season speak to, from Ash Wednesday until the Fifth Sunday.

The second part of Lent continues to tell that same great love story but recalls how this love of God was perfectly manifested in the Paschal Mystery of Jesus, that is, in his passion, death, and resurrection. The fifth week of Lent transitions us to Holy Week which ends with the triumph of Easter. It is at this glorious feast that we renew our baptismal promises, having focused on allowing God to renew the grace of that same sacrament in us throughout Lent.

Sacrifice and self-denial are our responses to the gift of God’s grace that is offered to us for our renewal. The penances and pious acts that we may choose to adopt are not ends in themselves, but acts by which we seek to root out in our lives what does not belong so that the grace of God may find a welcome place deep in our lives. The same is true about the reception of Ashes on Ash Wednesday. The ashes we receive are nothing more than the ash of old palms that has been blessed. There is nothing mystical about the ashes in themselves. What is important about the ashes is that we receive them as an outward sign of an inner desire to change our lives, to be converted back to right relationship with God. The reception of ashes and pious acts of sacrifice and self-denial must come from a genuine desire to change; if not, then these acts are empty.

There are many things that we can do for Lent: add daily Mass to our daily routine, pray the Stations of the Cross, ready the Scriptures daily, participate in giving to CRS Rice Bowl, give alms in the special collections for charity, give your time to a good cause, add time for daily prayer, and the list goes on and on. Whatever you may do or not do, make whatever choice you do in the hope of growing deeper in the love that God has for you. Lent is not about what do I have to give up but rather how can I respond to the Lord’s call to turn back to him. The first reading on Ash Wednesday from the Prophet Joel says: “even now, says the Lord, return to me with your whole heart.” Make sure that this coming Lent is about your journey deeper into the grace, love, and mercy that is freely offered to us by our God through Jesus.

Father Christopher House is the Rector of the Cathedral and serves in various roles within the diocesan curia, namely Chancellor and Vicar Judicial.