Sexsmith Catholic Church

05/30/2026

05/30/2026

How God Loves Us

We often begin Mass with the prayer from today’s Epistle: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with all of you.” We praise the God who has revealed Himself as a Trinity, a communion of persons. Communion with the Trinity is the goal of our worship—and the purpose of the salvation history that begins in the Bible and continues in the Eucharist and sacraments of the Church. We see the beginnings of God’s self-revelation in today’s First Reading, as He passes before Moses and cries out His holy name.

Israel had sinned in worshipping the golden calf (see Exodus 32). But God does not condemn them to perish. Instead He proclaims His mercy and faithfulness to His covenant. God loved Israel as His firstborn son among the nations (see Exodus 4:22). Through Israel—heirs of His covenant with Abraham—God planned to reveal Himself as the Father of all nations (see Genesis 22:18).

The memory of God’s covenant testing of Abraham—and Abraham’s faithful obedience—lies behind today’s Gospel.
In commanding Abraham to offer his only beloved son (see Genesis 22:2, 12, 16), God was preparing us for the fullest possible revelation of His love for the world. As Abraham was willing to offer Isaac, God did not spare His own Son but handed Him over for us all (see Romans 8:32).

In this, He revealed what was only disclosed partially to Moses—that His kindness continues for a thousand generations, that He forgives our sin and takes us back as His very own people (see Deuteronomy 4:20; 9:29). Jesus humbled Himself to die in obedience to God’s will. And for this, the Spirit of God raised Him from the dead (see Romans 8:11), and gave Him a name above every name (see Philippians 2:8–10). This is the name we glorify in today’s Responsorial: the name of our Lord, the God who is Love (see 1 John 4, 8, 16)

Yours in Christ, Scott Hahn, PhD
More information at www.stpaulcenter.com

05/22/2026

A Mighty Wind

The giving of the Spirit to the new people of God crowns the mighty acts of the Father in salvation history. The Jewish feast of Pentecost called all devout Jews to Jerusalem to celebrate their birth as God’s chosen people in the covenant Law given to Moses at Sinai (see Leviticus 23:15–21; Deuteronomy 16:9–11). In today’s First Reading, the mysteries prefigured in that feast are fulfilled in the pouring out of the Spirit on Mary and the Apostles (see Acts 1:14). The Spirit seals the new law and new covenant brought by Jesus, written not on stone tablets but on the hearts of believers, as the prophets promised (see 2 Corinthians 3:2–8; Romans 8:2

The Spirit is revealed as the life-giving breath of the Father, the Wisdom by which He made all things, as we sing in today’s Psalm. In the beginning, the Spirit came as a “mighty wind” sweeping over the face of the earth (see Genesis 1:2). And in the new creation of Pentecost, the Spirit again comes as “a strong, driving wind” to renew the face of the earth.

As God fashioned the first man out of dust and filled him with His Spirit (see Genesis 2:7), in today’s Gospel we see the New Adam become a life-giving Spirit, breathing new life into the Apostles (see 1 Corinthians 15:45, 47). Like a river of living water, for all ages He will pour out His Spirit on His body, the Church, as we hear in today’s Epistle (see also John 7:37–39).

We receive that Spirit in the sacraments, being made a “new creation” in Baptism (see 2 Corinthians 5:17; Galatians 6:15). Drinking of the one Spirit in the Eucharist (see 1 Corinthians 10:4), we are the first fruits of a new humanity—fashioned from out of every nation under heaven, with no distinctions of wealth or language or race, a people born of the Spirit.

Yours in Christ, Scott Hahn, PhD
More information at www.stpaulcenter.com

05/16/2026

The Good News

In today’s First Reading from the Acts of the Apostles, St. Luke gives the surprising news that there is more of the story to be told. The story did not end with the empty tomb, or with Jesus’ appearances to the Apostles over the course of forty days.

Jesus’ saving work will have a liturgical consummation. He is the great high priest, and He has still to ascend to the heavenly Jerusalem, there to celebrate the feast in the true Holy of Holies. The truth of this feast shines forth from the Letter to the Hebrews, where we read of the great high priest’s passing through the heavens, the sinless intercessor’s sacrifice on our behalf (see Hebrews 4:14–15Indeed, His intercession will lead to the Holy Spirit’s descent in fire upon the Church. Luke spells out that promise in the First Reading for the feast of the Ascension: “in a few days you will be baptized with the Holy Spirit” (Acts 1:5). The Ascension is the preliminary feast that directs the Church’s attention forward to Pentecost. On that day, salvation will be complete; for salvation is not simply expiation for sins (that would be wonder enough), but it is something even greater than that. Expiation is itself a necessary precondition of our adoption as God’s children. To live that divine life we must receive the Holy Spirit. To receive the Holy Spirit we must be purified through Baptism. The Responsorial Psalm presents the Ascension in terms familiar from the worship of the Jerusalem Temple in the days of King Solomon: “God mounts his throne to shouts of joy: a blare of trumpets for the Lord” (Psalm 47). The priest-king takes his place at the head of the people, ruling over the nations, establishing peace. The Epistle strikes a distinctively Paschal note. In the early Church, as today, Easter was the normal time for the baptism of adult converts. The sacrament was often called “illumination” or “enlightenment” because of the light that came with God’s saving grace (see, for example, Hebrews 10:32). Saint Paul, in his Letter to the Ephesians, speaks in terms of glory that leads to greater glories still, as Ascension leads to Pentecost: “May the eyes of your hearts be enlightened,” he writes, as he looks to the divinization of the believers. Their “hope” is “his inheritance among the holy ones,” the saints who have been adopted into God’s family and now rule with Him at the Father’s right hand. This is the “good news” the Apostles are commissioned to spread—to the whole world, to all nations, beginning from Jerusalem—at the Ascension. It’s the good news we must spread today.

Yours in Christ, Scott Hahn, PhD
More information at www.stpaulcenter.com

05/03/2026

Building His House

By His death, Resurrection, and Ascension, Jesus has gone ahead to prepare a place for us in His Father’s house.
His Father’s house is no longer a temple made by human hands. It is the spiritual house of the Church, built on the living stone of Christ’s body. As Peter interprets the Scriptures in today’s Epistle, Jesus is the “stone” destined to be rejected by men but made the precious cornerstone of God’s dwelling on earth (see Psalm 118:22; Isaiah 8:14; 28:16). Each of us is called to be a living stone in God’s building (see 1 Corinthians 3:9, 16). In this edifice of the Spirit, we are to be “holy priests” offering up “spiritual sacrifices”—all our prayer, work and intentions—to God.

This is our lofty calling as Christians. This is why Christ led us out of the darkness of sin and death as Moses led the Israelites from bo***ge in Egypt. God’s covenant with Israel made them a royal and priestly people who were to announce His praises (see Exodus 19:6). By our faith in Christ’s new covenant, we have been made heirs of this chosen race, called to glorify the Father in the temple of our bodies (see 1 Corinthians 6:19–20; Romans 12:1).

In today’s First Reading, we see the spiritual house of the Church being built up as the Apostles consecrate seven deacons so they can devote themselves more fully to the “ministry of the Word.” The Lord’s Word is upright and all His works trustworthy, we sing in today’s Psalm. So we can trust Jesus when He tells us never to be troubled but to believe that His Word and works come from the Father. His Word continues its work in the world through the Church. We see its beginnings today in Jerusalem. It is destined to spread with influence and power (see Acts 19:20)and to become the imperishable seed by which every heart is born anew (see 1 Peter 1:23).

Yours in Christ, Scott Hahn, PhD
More information at www.stpaulcenter.com

04/26/2026

Emmaus and Us

We should put ourselves in the shoes of the disciples in today’s Gospel. Downcast and confused, they’re making their way down the road, unable to understand all the things that have occurred. They know what they’ve seen—a prophet mighty in word and deed. They know what they were hoping for—that He would be the redeemer of Israel. But they don’t know what to make of His violent death at the hands of their rulers. They can’t even recognize Jesus as He draws near to walk with them. He seems like just another foreigner visiting Jerusalem for the Passover.

Note that Jesus doesn’t disclose His identity until they describe how they found His tomb empty but “Him they did not see.” That’s how it is with us, too. Unless He revealed Himself, we would see only an empty tomb and a meaningless death. How does Jesus make Himself known at Emmaus? First, He interprets “all the Scriptures” as referring to Him. In today’s First Reading and Epistle, Peter also opens the Scriptures to proclaim the meaning of Christ’s death according to the Father’s “set plan”—foreknown before the foundation of the world.
Jesus is described as a new Moses and a new Passover lamb. He is the one of whom David sang in today’s Psalm, whose soul was not abandoned to corruption but was shown the path of life. After opening the Scriptures, Jesus at table took bread, blessed it, broke it, and gave it to the disciples—exactly what He did at the Last Supper (see Luke 22:14–20).
In every Eucharist, we re-enact that Easter Sunday at Emmaus. Jesus reveals Himself to us in our journey. He speaks to our hearts in the Scriptures. Then at the table of the altar, in the person of the priest, He breaks the bread. The disciples begged Him, “Stay with us.” So He does. Though He has vanished from our sight, in the Eucharist—as at Emmaus—we know Him in the breaking of the bread.

Yours in Christ, Scott Hahn, PhD
More information at www.stpaulcenter.com