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Roger Karban

Ordained in Rome in 1964, Roger R. Karban is a priest of the Diocese of Belleville with scholarly expertise in the Sacred Scriptures. He received a Licentiate in Theology from the Pontifical Gregorian University in Rome and did his doctoral studies in Scripture at St. Louis University.

Karban has been the chair of religion departments at Mater Dei and Gibault Catholic High Schools; director of the diocesan diaconate program and is currently the administrator of Our Lady of Good Council Parish, Renault, IL. A part-time faculty member of St. Louis University and Southwestern Illinois College where he teaches the Bible as literature, Karban also teaches adult weekly scripture classes in Belleville, Breese, Carbondale and Lebanon, IL. With the vision of Vatican II, Karban presents workshops, not only in the diocese, but throughout the country.



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Isaiah 53:10-11; Hebrews 4:14-16; Mark 10:35-45

Finally, Mark’s third prediction/misunderstanding/clarification passage.

This time James and John are given the honor of completely misunderstanding Jesus’ insistence on dying and rising with him. Their request isn’t complicated: “Grant that in your glory we may sit one at your right and the other at your left.” They simply lust after prominent places in the glorified Jesus’ kingdom.

We teachers learn in Education 101 never to tell a student, “You’re too dumb to even know what question to ask.” Yet that’s exactly how Jesus answers the overly-ambitious brothers. They’re clearly on the wrong road. They can’t get to where Jesus is unless they turn around and restart their faith journey.

The third way of dying with Jesus is the most difficult to achieve. It’ll turn our world upside down. “Whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all.” I always remind my students that when the historical Jesus says these words, he lives in a culture in which real slaves exist. He’s not speaking metaphorically. Slaves are at least three or four steps below the social ladder.

He employs only one argument for such a drastic turnabout: himself. “For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” He’s certain this upside-down lifestyle will bring life to his followers; it’s already brought life to him. A ransom is worth nothing in itself. Its value comes from the value of the person being ransomed. Should someone hold me for ransom, I presume he or she could get no more than a dollar fifty on a good day. Should they hold the pope, I’m certain they’d demand and get a few dollars more. Unbelievably, Jesus is telling us his value is determined not by his personal worth but by the value of the people he serves. He’s important only because they’re important.

As the author of Hebrew’s high priest, Jesus is to be praised not because God created him without sin, but because Jesus lowered himself to become one with us, in spite of our sins. Hard to explain to two brothers who only have their eyes focused on the glory seats.

In a similar way, the disciples of Deutero-Isaiah who composed the fourth song of the Suffering Servant of Yahweh are convinced their mentor provided them with an image of greatness most people would instantly reject. This unnamed prophet “justified many” through his infirmity and afflictions, not through his strength and victories. No wonder the earliest followers of Jesus frequently read Deutero-Isaiah’s four songs. It was akin to looking into the eyes of Jesus.

With all the words of Christian saints and heroes which adorn the walls of our churches I’ve yet to see seven that are at the heart of both the historical and risen Jesus’ faith: “It shall not be so among you!” Our gospels – along with all Scripture – weren’t written and saved in order to give people faith. They were composed to help people understand the faith they already had. That means, when someone picked up Mark’s scroll and began to read his third prediction/misunderstanding/clarification passage, they had already tried to die with Jesus. That experience alone set them apart from others around them. They look at reality through completely different eyes.

That’s why those seven words should always be emblazoned in a conspicuous place where Jesus’ followers gather. The temptation is always present for us to judge our actions against the value systems the world provides. If we cave in to those systems, we’ll never die enough to completely change the world in which we live.


This essay comes to you from FOSIL, The Faithful of Southern Illinois,
Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222



Jeremiah 31:7-9; Hebrews 5:1-6; Mark 10:46-52

Today’s gospel passage should be read immediately following last week’s gospel. Mark certainly intended them to be read together. Both are essential for correctly appreciating his last prediction/misunderstand-ing/clarification pericope. Jesus has just informed James and John that they have to give themselves so generously to others that they actually become their ransom. At that point he encounters Bartimaeus, the blind beggar, and, for the time being, wraps up this “dying thing.”

Mark wants us to zero in on being called. (The word is used three times in two verses.) Bartimaeus is the evangelist’s perfect example of a called Christian: he instantly leaves everything (his cloak), springs up and hastens to Jesus, who asks him the same question he just asked James and John. “What do you want me to do for you?”

We heard the consequences when the brothers selfishly asked for the glory seats. But now how does a “perfect” disciple respond to the same question? Bartimaeus’ request is a simple, “Master, I want to see.” Mark seems to believe that brief prayer should constantly be on the lips of every Christian. What does the risen Christ want us to see, who does he/she want us to help, how are we to specifically help others? Just as Deutero-Isaiah prays every morning to hear, Bartimaeus prays to see.

Jesus’ response to the beggar’s request is quite significant. He doesn’t directly cure Bartimaeus’ blindness. Bartimaeus already has the wherewithal to see. “Go your way;” Jesus commands, “your faith has saved you.” Our faith provides us with the sight the risen Jesus wants us to have. Our faith helps us see what Jesus sees.

The last verse of the passage is also quite significant. “Immediately he received his sight and followed Jesus on the way.” The way to where? Mark’s next pericope is “Palm Sunday!” Bartimaeus is following behind Jesus to Jerusalem; to his suffering, death and resurrection. Remember in the first narrative of this series, Jesus tells Simon, “Get behind me, Satan?” In other words, “Be a ‘go-behinder,’ instead of an obstacle to my ministry!” Finally, after three chapters, in this blind beggar we have the perfect other Christ, a person who actually follows in the footsteps of his mentor.

Mark’s Jesus tells us how to actually achieve the salvation Jeremiah hopes for in our first reading. Not only will the Chosen People eventually return from exile, but everyone will rejoice in Yahweh’s parental care. Sharing the faith of Jesus of Nazareth, these outcasts will be saved only when we personally become one with them.

Yet, as the author of Hebrews reminds us, this Galilean carpenter didn’t push his own agenda, he gave himself over to God’s agenda. Adopting the Hebrew Scriptures’ imagery of the Jerusalem high priest, the writer emphasizes Jesus’ humanity. Though Jesus did superhuman things, he was just as fragile as the human priest who alone entered the Holy of Holies. In some sense, he had to get “his own act together” before he could help others. God achieved the actual salvation. In the Hebrews author’s theology, Jesus, like the Jewish high priest, was just God’s instrument to bring it about.

No matter what Christian theology we personally find most helpful, nothing can supplant the giving of ourselves for one another. Such self-giving can’t be replaced by making a novena, having a Mass said for someone, or even paying for the education of a priest. It’s our responsibility to respond to the needs of those around us. If we’re going to spend our lives following behind Jesus, we’d best made certain we can see the road. Only our faith can help us do that. But when the path gets a little hazy, we can always let Bartimaeus be our guide.


This essay comes to you from FOSIL, The Faithful of Southern Illinois,
Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222



Deuteronomy 6:2-6; Hebrews 7:23-28; Mark 12:28b-34

Mark packs a lot in Jesus’ last five days of life. He’s not only in constant conflict with his enemies, he delivers some of his most important teachings. Today’s pericope is a well-known example of the latter.

With 613 laws to choose from, Jewish scholars often debated which one should be at the top of the list. As a conscientious Pharisee, Jesus’ response surprised none of those experts. He would have raised a few eyebrows only by combining numbers one and two. Everyone agrees a dedication to Yahweh must be the beginning of our relationship with Yahweh. But by joining the Deuteronomy 6 command to give oneself completely over to Yahweh with the Leviticus 19 law to love our neighbors as ourselves, Jesus is insisting his followers “concretize” their love of God in the people they daily encounter around them.

Both the historical and risen Jesus would find it difficult to defend our church’s insistence we keep our eyes cast down and our faces looking straight ahead when we come back from receiving communion, never to be distracted by the people in our pew who would sinfully break our concentration on the Jesus now inside us. I presume the gospel Jesus would expect us to be looking all around especially at that time, checking on how God is now personified in everyone in front of, beside and behind us.

Probably the most important word in our Deuteronomy reading is “grow.” Our sacred author takes for granted our dedication to God is an ongoing process. With that in mind, I presume most of our gawking around as children after receiving the Eucharist could legitimately be classified as a distraction. At that young age we’re probably unable to experience the risen Christ in anyone occupying our pew, including ourselves.

We frequently need to be reminded that Christianity is a faith for adults, not children. Being another Christ demands a certain amount of maturity. (A priest friend often points out, “The historical Jesus played with children and taught adults; but today we Catholics usually teach children and play with adults!”) We shouldn’t think we’re failures if some of our “youth” don’t get it. As long as we’re teaching the faith of Jesus correctly they’ll eventually understand. I presume we adults don’t appreciate our faith today in the same way we appreciated it twenty years ago.

But it’s important to understand that our “prospering” also evolves. What gives us life and fulfillment constantly changes. Our values – and our rewards - are always on the move. A local radio personality frequently reminded his listeners that few fathers, on their deathbeds, wish they’d spent more time at the office. As time goes on, people – and our relationships with them – eventually become more important than things.

Perhaps that’s why the author of Hebrews reflects on the permanence of Jesus offering himself for us. No matter what happens in our lifetime, his gift of himself is a constant. Unlike the Jewish priests he encountered during his earthly ministry, once Jesus engaged in sacrificing himself for us, he didn’t have to do it over and over again. It’s good for all people at all times. But because we’ve yet to share in his perfection, we’re constantly expected to offer ourselves for others, every day of our imperfect lives.

Teilhard de Chardin discovered that the only thing on this planet that doesn’t change is change. That’s why we’d best listen to today’s gospel pericope as often and as intently as possible. No matter what changes in and around us, we can be certain today’s two laws aren’t part of that change. They guarantee our evolution will always go in the right direction. Keeping them is the only way to eventually achieve perfection.


This essay comes to you from FOSIL, The Faithful of Southern Illinois,
Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222



I Kings 17:10-16; Hebrews 9:24-28; Mark12:38-44

The vast majority of people hearing today’s gospel pericope will get the wrong message; certainly not the message Mark’s Jesus conveys.

From “time immemorial” religious preachers have employed this passage whenever they want their people to give to causes they’re touting. Seems Jesus directly had them and their causes in mind when he pointed out a desperately poor widow in the Jerusalem temple who had just deposited her last two mites in the collection plate. “This poor widow,” he says, “put in more than all the other contributors to the treasury. They have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.” In other words, “Go and do likewise! Give till it hurts!”

There are several obvious problems with this interpretation, problems most of us don’t see.

Notice the gospel Jesus never praises the woman, nor encourages his disciples to imitate her behavior. He simply wants people to notice what she did. No more than that.

But, in what context did he point her out? Since WWII, gospel scholars have stressed “redaction criticism.” They’re very interested not only in what Jesus says, but what happened right before or after he says it. What’s the context of the verse? It’s also important to notice how one evangelist changes – redacts - what a prior evangelist has written. Each is trying to convey his unique theology. If he weren’t concerned with that endeavor, we’d have just one gospel: Mark’s. One surfaces his theology in his redactions. (Just as people can surface my theology on clericalism by noticing I always redact the Eucharistic “And with your spirit” to “And with you.”) Since Mark wrote the first gospel, we don’t have to worry about redaction here. But we do have to worry about context.

Mark’s Jesus is constantly concerned for the poor. But in today’s pericope he’s also concerned with how some of them became poor. The evangelist begins this passage not with the widow, but with a warning: “Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces, seats of honor in synagogues, and places of honor at banquets. They devour the houses of widows and, as a pretext, recite lengthy prayers.” The gospel Jesus points out these revered functionaries use their “clerical” relationships with widows to eventually impoverish them. But not to worry; “I’ll say one for you.”

The impoverished widow is “exhibit A.” Jesus wants all his followers to know these religious dignitaries have no shame. Even after they devour the woman’s house, they even take her last two mites. Instead of caring for her, they continue to expect her to care for them. No wonder Jesus only lived six days after he arrived in Jerusalem. He’s an immediate danger to the institution.

Mark doesn’t just say the poor must defend themselves against the institution, he also wants the institution to know one of their main tasks is to help the poor . . . always.

Certainly the widow of Zarephath is to be praised for her generosity toward Elijah, and Yahweh is to be praised for his/her caring for her and her son. But on the other hand, the author of Hebrews couldn’t have foreseen the day when Christian communities would actually have “sanctuaries made by hands” that needed to be cared for – often over the needs of the poor. The writer is impressed that Jesus, freely sacrificing himself for us, has stamped “no charge” on our receipt.

Institutional church finances will always be a problem. But if we actually create the very abomination Mark’s Jesus refers to in today’s gospel passage, we certainly have no idea how his/her risen presence should be redacting our lives.


This essay comes to you from FOSIL, The Faithful of Southern Illinois,
Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222



Daniel 12:1-3; Hebrews 10:11-14, 18; Mark 13:24-32

Scholars remind us that one of the three basic changes in early Christianity was the switch from a short-term faith to a long-term faith. For one reason or another, Jesus’ earliest followers believed he would triumphantly return in a short period of time. Everyone would recognize his presence and those who imitated his dying and rising would share in his glory. We need only glance at chapter four of the earliest Christian writing we possess – I Thessalonians – to read a brief description of Jesus’ “Parousia.” According to Paul, Christ’s return will happen so soon that those unfortunate individuals who died before that glorious event will simply have to “tread water” in their graves until he comes back. The Apostle presumes he’ll still be alive when he returns.

But by the mid-80s, reality sets in. When Luke writes his gospel and Acts – more than 20 years after Paul’s martyrdom - he takes for granted he and his readers will live their whole natural lives and physically die before the Parousia. Either Christianity begins to plan for the long haul, or it becomes extinct. Jesus’ disciples have no choice but to be other Christs “for the duration.”

Mark writes at least 10 or 15 years before Luke. He’s still waiting for the Parousia when he composes today’s gospel pericope. Though he can click off all the preliminaries to the event, his Jesus still claims he doesn’t know its exact date. He simply states he’ll be around for it, and no matter what happens, his teachings will still be valid – forever. People just have to hang in there.

These first- and second-generation Christians often fell back on “apocalyptic” literature to help understand their situation. The authors of that particular genre – usually suffering persecution – constantly zeroed in on Yahweh’s guarantee to deliver them from their cruel treatment. That’s certainly what we find in today’s Daniel passage. With the help of Michael, Yahweh’s angelic champion, the faithful will not only be able to endure this terrific “distress,” they’ll actually conquer the evil that’s beating them down. If they keep the faith they’ll eventually “be like the stars forever.”

The Hebrew’s author doesn’t seem to be worried about a delayed Parousia, nor a persecution. He simply seems content to just reflect on the significance of having the risen Jesus in our midst. Employing an image foreign to Gentile Christians – the Jewish priesthood – he endeavors to point out that the historical Jesus did more than just imitate their ministry. What these functionaries accomplished daily for a limited group of people, Jesus accomplished once for everyone. Technically we no longer need to be forgiven. Jesus has already taken care of that. Our role is to just accept that forgiveness and offer it to others.

Reflecting on the crisis facing our church today, I presume we’re also going to have to experience some basic changes. If we don’t, like the first century church, we’ll also be in danger of become extinct. We can never forget, as our sacred authors insisted, that the risen Jesus is among us, even if he isn’t helping us in the ways we once took for granted he would. Like the earliest Christians, it’s up to us to change our ideas of his presence. If, as Pope Francis believes, clericalism is stopping us from carrying on Jesus’ ministry, we simply have to adapt, just as the gospel authors had to adapt to his delayed Parousia. Without a new image of church, Jesus’ words will never get through as he intended. I presume those words are immortal; but the way we proclaim them isn’t. Though we’re rarely called to be as courageous as our faith ancestors, this might be one of those times.


This essay comes to you from FOSIL, The Faithful of Southern Illinois,
Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222



Daniel 7:13-14; Revelation 1:5-8; John 18:33b-37

Today’s feast always creates problems. One word is at the root of the problem: king. What does it mean? How is it applied to Jesus? What’s been made of it through the centuries? If Christians are to imitate Jesus of Nazareth, are we expected to make part of his regal personality our own?

Given the gospel Jesus’ reflections on his ministry, “kingly” would be the last adjective anyone would employ to describe it. Though many of his followers believed he was the Messiah they and their fellow Jews had been expecting for centuries, he frequently not only rejected that title, but on those rare occasions when he applied it to himself, he always defined the word at right angles to the way First Century CE Jews defined it. On Palm Sunday, for instance, instead of triumphantly riding into Jerusalem on horseback – the military Messiah Jews anticipated – he rides into the Holy City astride a donkey. The crowd would have done a double take. He isn’t the messianic savior for whom they’re waiting.

Jesus always insists on giving new definitions to traditional words, especially when it comes to his unique concept of leadership.

The author of today’s Daniel reading clearly describes the Messiah the vast majority of Jews were expecting during Jesus’ historical ministry. According to their apocalyptic theology, when he eventually makes his presence known, Yahweh will give him “dominion, glory and kingship; all peoples, nations, and languages (will) serve him.” A complete turnabout from the gospel Jesus’ determination to spend his life in service to others. No wonder most Jews saw only a Capernaum carpenter when they looked at him.

Though the author of Revelation regards the risen Jesus as “the firstborn of the dead and ruler of the kings of the earth,” he seems to be falling back on the importance this new creation has in his life. He appears to be much more poetic than realistic. The Christ certainly is the dead’s firstborn, but I don’t think the writer expected his readers to take his claim of Jesus being the ruler of the earth’s kings literally, especially when we hear what the gospel Jesus says about the issue.

Our gospel pericope from John is just one among several in which Jesus tells us not to celebrate today’s feast. Or, if we insist on celebrating it, to be careful how we do so.

The important thing to remember is that in every gospel passage in which Pilate asks Jesus about his kingship, he basically responds, “No! I’m not!” Had the Roman prefect taken Jesus’ response as a “Yes!” he would have had him crucified on the spot. This upstart preacher would have been making himself a rival to Tiberius the Roman emperor – high treason.

In today’s passage, John’s Jesus is basically saying, “If you insist on calling me a king, you have to give a brand-new definition to the title. I’m here to tell people about truths only God can reveal to them; not the kind of work in which kings normally engage.”

Jesus couldn’t be clearer: “For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” He obviously expects those who carry on his ministry after his death and resurrection to also be proclaimers of the truth.

Perhaps the question we face today doesn’t revolve around telling the truth about who Jesus is, but telling the truth about who (or what) the church is. The sexual abuse scandal we’re experiencing is rooted in giving a royal definition to the church, something the gospel Jesus rejects. If we don’t define our terms as Jesus defines them, we’re certainly going to have problems.


This essay comes to you from FOSIL, The Faithful of Southern Illinois,
Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222

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Each archive file has two articles with the most recent at the bottom.

2018 Essays
November 18 & 25, 2018
November 4 & 11, 2018
October 21 & 28, 2018
October 7 & 14, 2018
September 23 & 30, 2018
September 9 & 16, 2018
August 26 & September 2, 2018
August 12 & 19, 2018
July 29 & August 5, 2018
July 15 & 22, 2018
July 1 & 8, 2018
June 17 & 24, 2018
June 3 & 10, 2018
May 20 & 27, 2018
May 10 & 13 2018
April 29 & May 6, 2018
April 15 & 22, 2018
March 31 (vigil) & April, 2018
March 25 & 29, 2018
March 11 & 18, 2018
February 25 & March 4, 2018
February 11 & 18, 2018
January 28 & February 4, 2018
January 14 & 21, 2018

2017 Essays

December 31, 2017, & January 7, 2018
December 24 & 25, 2017
December 10 & 17, 2017
November 26 & December 3, 2017
November 12 & 19, 2017
October 29 & November 5, 2017
October 15 & 22, 2017
October 1 & 8, 2017
September 17 & 24, 2017
September 3 & 10, 2017
August 20 & 27, 2017
August 6 & 13, 2017
July 23 & 30, 2017
July 9 & 16, 2017
June 25 & July 2, 2017
June 11 & 18, 2017
May 28 & June 4, 2017
May 21 & 25 or 28, 2017
May 7 & 14, 2017
April 23 & 30, 2017
April 13 & 15(vigil), 2017
April 2 & 9, 2017
March 19 & 26, 2017
March 5 & 12, 2017
February 19 & 26, 2017
February 5 & 12, 2017
January 22 & 29, 2017
January 8 & 15, 2017

2016 Essays

December 25, 2016, & January 1, 2017
December 11 & 18, 2016
November 27 & December 4, 2016
November 13 & 20, 2016
October 30 & November 6, 2016
October 16 & 23, 2016
October 2 & 9, 2016
September 18 & 25, 2016
September 4 & 11, 2016
August 21 & 28, 2016
August 7 & 14, 2016
July 24 & 31, 2016
July 10 & 17, 2016
June 26 and July 3, 2016
Jun 12 & June 19, 2016
May 29 & June 5, 2016
May 15 & May 22, 2016
May 5 & May 8, 2016
April 24 & May 1, 2016
April 10 & April 17, 2016
March 27 and April 3, 2016
March 24 & 26, 2016
March 13 & 20, 2016
February 28 and March 6, 2016
February 14 and 21, 2016
January 31 and February 7, 2016
January 17 and 24, 2016
January 3 and 10, 2016

2015 Essays
December 25 and 27, 2015
December 13, 20 and 25, 2015
November 29 and December 6, 2015
November 15 and 22, 2015
November 1 and 8, 2015
October 18 and 25, 2015
October 4 and 11, 2015
September 20 and 27, 2015
September 6 and 13, 2015
August 23 and 30, 2015
August 9 and 16, 2015
July 26 and August 2, 2015
July 12 and 19, 2015
June 28 and July 5, 2015
June 14 and 21, 2015
May 31 and June 7, 2015
May 17 and 24, 2015
May 10 and May 14 or 17, 2015
April 26 and May 3, 2015
April 12 and 19, 2015
April 4 and 5, 2015
March 29 and April 2, 2015
March 15 and 22, 2015
March 1 and 8, 2015
February 15 and 22, 2015
February 1 and 8, 2015
January 18 and 25, 2015
January 4 and 11, 2015

2014 Essays
December 25 & 28, 2014
December 14 & 21, 2014
November 30 & December 7, 2014
November 16 & 23, 2014
November 2 and 9, 2014
October 19 & 26, 2014
October 5 & 12, 2014
September 21 & 28, 2014
September 7 & 14, 2014
August 24 and 31, 2014
August 10 and 17, 2014
July 27 and August 3, 2014
July 13 and July 20, 2014
June 29 and July 6, 2014
June 15 and June 22, 2014
June 1 and June 8, 2014
May 25 and May 29, 2014
May 11 and May 18, 2014
April 27 and May 4, 2014
April 19 & 20, 2014
April 13 & 17, 2014
March 30 & April 6, 2014
March 16 & 23, 2014
March 2 & 9, 2014
February 16 & 23, 2014
February 2 & 9, 2014
January 19 & 26, 2014
January 5 & 12, 2014

2013 Essays
December 25 & 29, 2013
December 15 & 22, 2013
December 1 & 8, 2013
November 17 & 24, 2013
November 3 & 10, 2013
October 20 and 27, 2013
October 6 and 13, 2013
September 22 and 29, 2013
September 8 and 15, 2013
August 25 and September 1, 2013
August 11 and 18, 2013
July 28 and August 4, 2013
July 14 and 21, 2013
June 30 and July 7, 2013
Jun 16 & 23, 2013
Jun 2 & 9, 2013
May 19 & 26, 2013
May 9 & 12, 2013
April 28 and May 5, 2013
April 14 and 21, 2013
March 30 and April 7, 2013
March 24 and 28, 2013
March 10 and 17, 2013
February 24 and March 3, 2013
February 10 and 17, 2013
January 27 and February 3, 2013
January 13 and 20, 2013
December 30, 2012, and January 6, 2013

2012 Essays
December 23 & 25, 2012
December 9 & 16, 2012
November 25 and December 2, 2012
November 11 and 18, 2012
October 28 and November 4, 2012
October 14 and October 21, 2012
September 30 and October 7, 2012
September 16 and September 23, 2012
September 2 and September 9, 2012
August 19 and August 26, 2012
August 5 and August 12, 2012
July 22 and July 29, 2012
July 8 and July 15, 2012
June 24 and July 1, 2012
June 10 and 17, 2012
May 27 and June 3, 2012
May 17 and May 20, 2012
May 6 and May 13, 2012
April 22 and April 29, 2012
April 7 (Easter Vigil) and April 15, 2012
March 25 and April 1, 2012
March 11 and March 18, 2012
February 26 and March 4, 2012
February 12 and February 19, 2012
January 29 and February 5, 2012
January 15 and January 22, 2012
January 1 and January 8, 2012

2011 Essays
December 18 and December 25, 2011
December 4 and December 11, 2011
November 20 and November 27, 2011
November 6 and November 13, 2011
October 23 and October 30, 2011
October 9 and October 16, 2011
September 25 and October 2, 2011
September 18, 2011
September 4, 2011
August 21, 2011
August 07, 2011
July 24, 2011
July 10, 2011
June 26, 2011
June 12, 2011
June 6, 2011
May 22, 2011
May 5, 2011
April 10, 2011
May 8th, 2011
April 24, 2011
April 3, 2011
March 20, 2011
March 6, 2011
February 20, 2011
February 6, 2011
January 30, 2011
January 16, 2011
January 2, 2011

2010 Essays
December 25, 2010
December 10, 2010
November 28, 2010
November 14, 2010



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