Perhaps aftermath isn't the right word. Maybe long-term repercussions would be more accurate.

If you haven't read the first part of the story of my crucifixion, you'll want to read Young Martyr at Play.

I grew up, for many reasons, with some damaged ideas of what I had to do to be loved. I won't go into that issue in this post, but suffice it to say that I grew up with a bit of a savior complex. I got involved with young ladies who had their own issues, and I did my darndest to take responsibility for them, fix them, or do whatever I could to make their lives better. I remember one time being in a bad relationship with a young lady, and I spoke to the friend of a young woman whom I'd just realized I'd fallen for in a hard way. As I was explaing this complicated situation to her, she remarked, "No one made you her savior, man." But that was the role I tried to play in relationship after relationship.

Some 16 years later or so, I was working for a high-tech company in the Boise area supervising a group of eight close-knit professionals, mostly a bunch of well-educated, liberal women. While we got business done, we also talked a lot, shared a lot of stories, and laughed a lot. Shortly after I began my return to the Church, I got into a discussion about my childhood, and I let slip to one of my employees that I had crucified myself on my grandmother's lawn. She'd been raised in a nominally Presbyterian family, and she was aghast at the idea of a Christian child doing such a thing. Naturally, this meant she had to poll the others to get their perspectives, and all of those of non-Catholic or non-Christian background were appalled at the seemingly blasphemous act.

Then she spoke to the only other cradle Catholic on the staff: "Argi*, did you hear that crucified himself when he was a kid?"

Argi responded, "Oh yeah... No. Hadn't heard that story."

"Well," she said, "Aren't you appalled?"

He shrugged and smiled. "Sounds like a Catholic boy to me."

My coworkers hadn't missed the fact that I tended to put myself on the line more than necessary. Actually, that's putting it too kindly. Perhaps what they noticed was my tendency toward self-martyrdom. I recall during a particularly tough period of layoffs, I said that I would stay as long as they were there and needed someone to defend their interests. One of them told another later, "When is he going to come off of that cross?"

About three weeks later on a Friday, I arrived at work. Like many workplaces, on Friday the rules are relaxed. People dressed more casually, and the office atmosphere wasn't quite as buttoned up. For us, Friday meant music over the intercom, typically Stevie Ray Vaughn or someone else that everyone could agree upon. However, this day, I entered to the sound of Gregorian chant.

This wasn't the most reverent bunch (albeit very tolerant of their supervisor's recent reversion), so naturally I found the music choice perplexing. As I walked in, I passed by the one person on my staff with whom I had a strained relationship. On most mornings, this person would probably not have acknowledged my presence. However, I knew something was afoot when I noticed her lips curl ever so slightly into a grin. I turned down the aisle and noticed everyone's attention to be uncharacteristically riveted to their monitors.

And then I stopped dead at the entrance to my cubicle.

Spread out on my desk was a black drape with three tea lights flickering in front of a 12-inch high tryptych on foam core. Each panel featured a scene from the Passion as rendered by El Greco or Caravaggio, except for one small detail: my face had been superimposed in each painting from photos taken at various company functions. The most comical was the last panel, the scene after Christ's body was removed from the cross. In place of Christ's face stood my beaming visage—goatee, grin, and all.

I don't think I could ever have been handed a more perfect indictment of human frailty and impotence than those images. While they poked fun at an aspect of me that I didn't really want to acknowledge, they also helped me to come to terms with my own powerlessness, my own pretension, my own egocentricity. I wasn't going to save the world. I wasn't even going to save my coworkers. I had to let go and accept that I couldn't fix anything without a whole lot of assistance, not the least of which was the assistance of that God whom I'd left behind and tried to replace.

*Not his real Basque name.

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Revised from 2019

Deut. 26:4–10; Rom. 10:8–13; Luke 4:1–13

There’s a song by Rascal Flatts that Gina and I have always considered our song, mostly because of what transpired in our early lives and how we came together. The chorus goes like this: “God blessed the broken road that led me straight to you.” If you’ve heard my reversion story, you know that it’s had some interesting twists and turns, and Gina’s had her own broken road. I’m sure that many of you who have seen a few decades have your own broken-road story as well.

It’s fair to say that the people of Israel had their own broken road, one marked by poor decisions, good and bad fortunes, and finally, deliverance.

Isaiah 6:1–2a,3–8; 1 Cor. 15:1–11; Luke 5:1–11

I think many of us have had the experience of being called to do something we weren’t sure we were ready for. Maybe it was the first time you had to speak in public. Maybe it was the first time you got the ball and lined up to take a shot at a basket or a goal line.

Isaiah 42:1–4, 6–7; Acts 10:34–38;  Luke 3:15–16, 21–22

Reprised from 2021 with some revisions

Last week, we celebrated the Feast of the Epiphany. The scriptural context of our celebration was the visit of the Magi to the house of Jesus, Mary, and Joseph sometime after Jesus was born. But the feast itself represents something greater: the revelation of Christ to the Gentiles. At this moment, Jesus becomes manifest to the whole world as the Lamb of God.

Reprised from 2021

Zephaniah 3:14–18a; Philippians 4:4–7; Luke 3:10–18

Today we celebrate the third Sunday of Advent, which is called Gaudete Sunday, from the Latin translation of Philippians 4. "Rejoice in the Lord always." Always rejoice. We depart from the somber tone of this penitential season for a time to celebrate the light that is dawning on us. We also recently celebrated the Feasts of the Immaculate Conception and Our Lady of Guadalupe.

Isaiah 50:5–9a; James 2:14–18; Mark 8:27–35

Our epistle reading comes from James and is one of the well-known statements in scripture on faith and works. Sacred Tradition attributes this letter to the apostle James the Less, son of Alpheus (also known as Cleopas) and his wife, Mary, who was called the sister of the Blessed Mother Mary. It seems unlikely to me that a family would have two daughters named Mary. I think it's more likely Mary of Cleopas was the sister-in-law rather than a sister.

This is a letter I wrote to one of my favorite teachers of all time, Rutha Mims. I have made numerous attempts to find an address for her or a contact through one of her children over the last few years, but to no avail. In the early hours of the morning, when I should've been asleep, I was instead flipping through the list of things I need to do today, and one item that popped up was to finally do something with this letter. I figured that it couldn't hurt to post this on my blog.

Reprised from 2018

1 Kings 18:44; Ephesians 4:30–5:2; John 6:41–51

I have a confession to make. Sometimes I do not treat the Eucharist as seriously as I should. I’m not saying that I don’t believe in the Real Presence or that I approach the altar unworthily and knowingly with mortal sin on my soul. But sometimes I don’t reflect deeply enough on what it is that I am receiving, and I don’t think I’m alone when I say that I don’t always approach the Eucharist with the reverence it deserves.

Reprised from 2021

Amos 7:12–15; Eph. 1:3–14; Mark 6:7–13

You are a prophet. Note that I didn’t say, “Imagine that you are a prophet,” or “What if you were a prophet?” You are a prophet. Your baptism and confirmation join you to Christ—who is priest, prophet, and king. And since you are joined to the Body of Christ through baptism, that makes you priest, prophet, and king. The Catechism affirms that we share in these offices with Him in sections 897-913.

Genesis 3:9–15; 2 Corinthians 4:13–5:1; Mark 3:20–35

It’s been a long week, with my return from school, my work, and yesterday’s ordinations, so my homily will be brief today—unless, of course, the Holy Spirit takes hold of me. Then we could be here late into the evening. Or not.

There are two parallels in this weekend’s Old Testament and Gospel readings that I want to touch on.

Acts 1:1-11; Ephesians 1:17-23; Mark 16: 15–20

If you have read the four gospels, and I hope you have read them, you have probably noticed that each of the gospel writers has a unique perspective and remembers some details differently than the others. The first three, the synoptic gospels, are quite similar to each other, but they have some variations.
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