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Nicodemus appears only in the Gospel of John. In fact, the evangelist dedicates the first half of chapter 3 to this man. [John 3:1-21]

Over the past months, Catholics of our diocese have been tuning in to the virtual liturgy of their choice every Sunday.  While the benefits of the virtual Mass cannot be denied, it does have its limitations.  First and foremost is the fact that watching Mass and being there are two different things. The participation of those watching the liturgy on YouTube, Facebook or TV is done in isolation, not in community.  From apostolic times, what distinguished Christians from their neighbors of other religions was the emphasis on community. Religion was never perceived as an individual affair, albeit does contain an individual component which we call “personal prayer.” From the earliest records, we have learned that Christians gathered in groups for worship, whence arose the concept of “Assembly of the faithful” or “Ecclesia” in Greek. From this term, the German  “Kirche” translates into the English word “Church.” 

The man born blind displays no arrogance whatsoever. He refuses to pass judgment on Jesus. He’s still not ready for a full confession of faith but there is one thing he does know: “I have received my sight,” an unquestionable fact. The Pharisees, though, leave the man with one choice: if you follow Jesus, then you are no longer a disciple of Moses. This counteraction of Moses to Jesus is seen by the Pharisees as the worst possible sin: to no longer be a disciple of Moses made the man born blind guilty of apostasy.

Last night, I watched a movie entitled “Captain Correlli’s Mandolin.” There I was amazed to find a minor theme which dovetails a major lesson projected through the Gospel account of the woman at the well. In the movie, situated on a Greek island during World War II, we find the Italian army, led by Nicholas Cage as Capt. Antonio Correlli. At this time in history, Mussolini and Hitler were allies. As such, after taking Albania, the Italians descended into Greece so, naturally, we find bitterness between the Italian soldiers and the villagers. This is underscored by the bitter attitude of a Greek physician’s daughter, portrayed by Penelope Cruz. In the film, she initially spurns the romantic advances of the musically-gifted Capt. Correlli because he is too light-hearted about the seriousness of war. It seemed his soldiers were more interested in having a good time than in fighting.

In the 1944, Harold Arken and Johnny Mercer wrote the music and lyrics to a song entitled: “Ac-cent-Tchu-Ate The Positive.” Bing Crosby recorded the tune and it was a big hit. The key to happiness sings the crooner is contained in the lyrics: “you’ve got to accentuate the positive, eliminate the negative and watch out for Mr. In-Between.” Initially written to console a war-tired nation, the song was embraced with enthusiasm by the Forgotten Generation. Still, it has perennial value for us today.

Curiously, the Jews have no feast for any of the patriarchs: Abraham, Isaac or Jacob. They have no special festival in honor of Moses. There is nothing prescribed on the Jewish religious calendar to pay tribute to the three great kings: Saul, David or Solomon. They do however, have a yearly observance of the life of a great queen.

Early in my priesthood, the late Bishop Edward T. Hughes asked me to head the Commission for Ecumenism and Interfaith Affairs. This made sense to me since I had written my Master’s thesis on “Dialogue between Lutherans and Catholics on the Eucharist.” My enthusiasm about the subject matter, perhaps due to the proximity of the Lutheran seminary in Gettysburg, Pa. to my seminary in Emmitsburg, Md. enabled me to delve into some productive and contemporary research. It was not long after I received the position that antisemitism reared its ugly head in New York, in Crown Heights in particular. So, WWOR in Seacaucus asked if I would tape a public service announcement about the relationship between these bias crimes and what I perceived to be the best way to squelch this problem, I agreed to cooperate with enthusiasm.

Did you ever wonder: “Why did Jesus ask to be baptized?” After all, the Church teaches that Christ shared in our humanity in all ways but sin. So, if Jesus was without sin, why would he ask for something that he really did not need?

Each year, we celebrate the birth of Jesus. The baby in the manger is an image we hold dear to our hearts — but, the image only has meaning for us because we have been told what the world was like before the incarnation. “The Word became flesh and made his dwelling among us, and we have seen his glory: The glory of an only Son coming from the Father, filled with enduring love.” (Jn1:14) Until this moment, ours was a world that could never conceptualize the divine. Now, we can actually put a face on the infinitely transcendent God, who mediates our matter to himself and embraces fully our humanity in the person of the Holy Infant. Still, we have to remember that we can only begin to grasp the impact that the incarnation had on our world because our faith has been tweaked by what followed the infancy of the Christ-child, Jesus’ ministry, his Passion, Death and Resurrection. It is in light of what follows the incarnation that we can look back and say “this birth is different from all others.” Then and only then, can we pause and give thanks to God for the gift of his Son, for the glory of his incarnation and subsequent birth of Jesus.

On this feast, it is good for us to visualize the real humanity of the only woman conceived without sin. If we look, for example, at the Joyful Mysteries of the rosary, we will find five portraits of a woman in whose image any action hero pales.

I recently heard a marketing expert explain how Halloween is one of the biggest consumer holidays of the calendar year. Many people love this day and decorate for it a month or more in advance of Oct. 31. In fact, it seems that, apart from Christmas, Americans spend more money on Halloween, tricks and treats, decorations and costumes, than any other holiday. Why this fascination with zombies (bodies without souls), ghosts (souls without bodies), tombstones, witches, wizards, monsters, animated pumpkins and scarecrows? Some sociologists allege that the reason for America’s growing fascination with the macabre, the occult and the dead is rooted in the erroneous notion that Halloween is a secular holiday. It is divorced from anything to do with family life, race, creed or sexual orientation. Nothing could be further from the truth, at least the part that asserts Halloween is a purely secular holiday. Perhaps in some circles, this is true but not the origins of Halloween, which takes us back more than 2,000 years ago to a tribe called the “Celts” that inhabited all of Ireland, most of the British Isles and part of France. The Celts celebrated the beginning of the new year on Nov. 1. This day symbolized the end of summer and the onset of winter. It was the time of the harvest. Celts believed that on New Year’s Eve, Oct. 31, the ghosts of the dead could roam the land from sundown on Oct. 31 until sunrise on Nov. 1. On Samhain, as this night was called, it was believed that the ghosts of the dead would rise from their graves, cause pranks and possibly ruin the harvest. To ward off these annoying spirits, the Celts wore costumes, usually made of animal heads and skins. They built a bonfire and paraded around the cemeteries of their dead until sunrise on Nov. 1.

Whoever thought that when we were saving our coins to help the missionaries in far-off lands, 30 or 40 or 50 years later, these missionaries would be working in our parishes? Yes, we, the wealthiest, most powerful country in the world, have become one of those “missions” that we envisioned only in third world nations of Africa, Asia and South America. How did this happen?

She never went on missions, never founded a religious order, never performed great works. Marie-Françoise Thérèse Martin was only 15 when she entered the Carmelite Monastery and was given the religious name of Sister Thérèse of the Child Jesus and the Holy Face.The only book of hers, published after her death is a brief edited version of her autobiographical journal called “Story of a Soul.” Within 28 years after her death, however, the public demand was so great that she be made a saint that Pius XI canonized her on Oct. 3, 1923.

Some of the early fathers of the Church were labeled “Apologists” because the focus of their work was on a defense of the faith or, more specifically, a defense of the teaching of the Church on a particular tenet of faith or morals. If we take a look at the work of the apologists, they were not against Greek philosophy but desired to show that Christianity and philosophy were not mutually exclusive. In addition to Origen and Tertullian, early Christian apologists include Justin Martyr, Clement of Alexandria. St. Athanasius and St. Augustine.

Lately, there has been a lot of talk about the “New Evangelization.” To what does this phrase refer? It is an effort by priests, deacons, religious and laity to renew Catholics whose faith is stagnant. Many of these are practicing Catholics who do the minimum. They attend Mass regularly but their faith turns off when the liturgy ends. Once their faith is awakened and dynamic, these same individuals, in turn, go out and share their faith with non-practicing Catholics who feel marginalized, estranged from or hurt by the Church.

In 1980, I made my first retreat at Loyola House in Morristown. This period of recollection was entitled a “silent directed retreat” because the entire experience was to take place in a setting of silence, with periodic conferences with a retreat director. I decided on Loyola House because discerning a vocation to the priesthood, in my mind, required silence. I needed to remove all the distractions of daily life that could prevent me from hearing God’s “voice,” such as radio, TV and phones.

On Thursday, August 1, a pall was cast over the state of New Jersey as Governor Phil Murphy signed “Death with dignity” legislation into law. This made physician-assisted suicide legal. Should one who is “terminal” get the okay from a psychologist, who will assure that the person is of sound mind and right judgment, he or she can then request from a physician, a prescription of a death-inducing drug. Advocates for the law believe that those who are suffering from a terminal illness or condition can then choose when they end their lives “with dignity.”

The first evidence for the existence of deacons would be in Philippians 1:1 where they appear as a permanent ministry in the community, as they work under the bishops. If then the apostles, prophets and teachers can be traced back to Jewish (Hebrew-speaking Masoretic) traditions, the bishops and deacons appear to be rather in the Hellenistic (Greek-speaking Gentile) communities

On June 9, 1985, I was ordained a transitional deacon. What does this “transitional” imply? Following four years of college and three more years at the major seminary, I was called to holy orders by the Bishop of Metuchen. A bishop only calls a man to become a transitional deacon if it is his intention that following one year as a deacon, he would then ordain this man to the priesthood.

Last weekend the Church celebrated the solemnity of the Body and Blood of Christ, also known as “Corpus Christi.” This feast makes me nostalgic for a summer I spent in Portugal as a young priest. There, the feast in honor of the Eucharist was held on a Thursday, not on Sunday as it is in the United States. Also noteworthy is that the solemnity is called “Corpo de Deus,” or “Body of God.”