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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.



Roger's Essays

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Nehemiah 8:2-4a; I Corinthians 12:12-30; Luke 1:1-4, 14-21

The older I get, the more I’m convinced we must constantly be reminded of the basics of our faith. If we don’t, we’ll eventually find ourselves in the same situation the Chosen People experienced during the time of Nehemiah and Ezra. Though they prided themselves on being the people of the covenant, many had forgotten the rules and regulations which comprised the agreement their ancestors had entered into with Yahweh. They had no idea what their covenant responsibilities actually were.

Yet, instead of lording their ignorance over them, Nehemiah and Ezra encourage them to celebrate. The day they finally discovered what Yahweh wanted them to do was sacred, holy to them and Yahweh. They had started to actually become the people God wanted them to be, living the unique contract he/she had made with them.

As a teacher of Scripture, I’ve at times found myself in parallel situations. In helping people return to the beginnings of our faith, I’ve also experienced opening eyes and ears to things some of my fellow Christians never before realized existed. Take, for instance, today’s second reading.

Many of the Christians I’ve encountered through the years have no idea we’ve been blessed to be molded into the body of the risen Christ, an essential part of the covenant we’ve made at baptism with Jesus of Nazareth, a responsibility we can’t sluff off or replace with our membership in the Catholic Church. Though most of us are content just to keep our “noses clean” and eventually squeeze into heaven, we forget that because of our baptismal covenant we’ve agreed to carry on the ministry of Jesus and become other Christs.

Thankfully Paul of Tarsus clearly understood that responsibility and reminded his Corinthian community about it. Since no one person can carry on Christ’s ministry by herself or himself, we constantly must join together with the other “gifted” people Paul spoke about last week. Each of us plays a part; no one’s contribution is insignificant. Christ’s body isn’t whole if any gift – no matter how “small” - is left out.

A sign we’ve forgotten this essential aspect of our faith has been the Catholic practice of referring to priests alone as other Christs. I certainly presume priests can be other Christs, but they became such not on the day of their ordination, but on the day of their baptism.

When Luke’s Jesus announces, “Today this Scripture passage is fulfilled in your hearing,” is he speaking about what he historically is doing, or is he referring to himself/herself as the risen Christ? The majority of Scripture scholars believe it’s the latter. The only Jesus our evangelist experienced was the risen Jesus. That means Luke is talking about the body of Christ that Paul spoke about.

Notice, Luke’s Jesus doesn’t say, “I’m fulfilling this Scripture passage;” rather he says, “It’s being fulfilled.” That seems to imply the people reading these words are helping in that fulfillment. All of us are bringing the glad tidings, liberating captives, giving sight to the blind, freeing the oppressed, and proclaiming a “holy” year. If we’re not willing to help, God’s word will never be fulfilled.

In one form or another, Christianity’s been around for more than 2,000 years, far longer than our original ancestors in the faith thought it would take to evangelize the world. Perhaps one of the reasons for the delay comes from the fact that many of us accidentally threw away or lost Jesus’ original plans. As the late Ed Hays frequently reminded us: “Jesus’ original followers imitated him long before they worshiped him.” Could we create some place in the liturgy to quote Ed at least once a month? It could easily become one of our essentials we forget.


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



Jeremiah 1:4-5, 17-19; I Corinthians 12:31-13:13; Luke 4:21-30

Will the real Jeremiah stand up? Is he the prophet responsible for today’s first reading or the prophet who composed those horribly depressing lines in 20:7-18? The two passages couldn’t have come from the same person – or could they?

When hearing any biblical prophet’s initial call from Yahweh, as we have in today’s first reading, it’s important to recognize that such narratives are some of the last things written in that particular prophet’s book of oracles – often after the prophet’s death. If we don’t accept this in the case of Jeremiah, we’ll easily misinterpret it, and never be able to reconcile it with chapter 20. Today Jeremiah is reflecting on a lifetime of being the conscience of the people. Through thick and thin he’s finally certain Yahweh had called him to be a prophet even before he was formed in the womb; he’s convinced he’d been dedicated as a prophet to the nations before his birth. But when he accuses Yahweh of tricking him to be his mouthpiece in chapter 20, and wishes he’d never been born, he’s still in the middle of the thick and thin. It’s one thing for a prophet to look at his or her ministry from a confident, life-ending perspective; it’s a totally other thing to reflect on that life during the day by day encounters with evil that makes God’s presence and assistance problematic. Each passage is Jeremiah speaking, each passage is true, but each passage was composed at a different point in his faith journey.

Much the same can be said of Jesus the prophet. Just a few weeks ago we heard a voice from heaven assure him, “You are my beloved son in whom I’m well pleased.” Yet today he’s forced to thread his way through an angry crowd to escape being killed. Not exactly what we’d expect from God’s son. Why can’t a divine Jesus just snap his fingers and the crowd disappear? Is God no longer taking care of his/her son? After all, he didn’t do anything sinful. He simply raised people’s ire by reminding them that God’s actions aren’t limited to just God’s people. Certainly not a crime that merits a death sentence. Could Jesus also have experienced a Jeremiah 20 moment at that point of his ministry, but, for some reason, none of our four evangelists mentions it?

Any serious student of Scripture presumes the historical Jesus had many of those moments. Three of the four gospels narrate the best known of those occasions: Gethsemane. Yet we take for granted there were others, else the sleeping disciples who were with him that night wouldn’t have realized what was transpiring. Such moments must have happened before, when they weren’t asleep.

That’s why today’s I Corinthians pericope is so important. Only one thing keeps us going during those chapter 20 moments: love. Already in 8th grade I knew this passage was important because we were all forced to memorize it. But as I’ve gone through life I’ve continually discovered the depth of that importance. As Paul points out, without love nothing else matters. No matter our prerogatives or talents; without love, they’re nothing. It’s the only thing in our life that counts.

Recently I’ve suggested using I Corinthians 13 at funerals, not just at weddings. Though it’s good to plan a future based on love, it’s far more significant to be able to reflect back on a life already lived in and with love. For many of us, our love and God’s love not only keeps us going, it’s the one element that makes sense of our lives, especially in our Jeremiah 20 periods; when we can’t figure out why terrible things are happening and we’re tempted to “chuck the works.”


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



Isaiah 6:1-2a, 3-8; I Corinthians 15:1-11; Luke 5:1-11

Regular readers of these commentaries will remember that I’ve mentioned Fr. Casper Deis before. He was my spiritual director in my first year of minor seminary. Though he was helpful on many levels, one of the main things I remember him telling us 13 and 14-year-old “kids” was that we shouldn’t be afraid to tell him we wanted to leave the seminary. “I’ll take any excuse you give,” he said, “except one. Don’t anybody dare tell me he doesn’t want to be a priest because he’s unworthy. If that’s your excuse, I’ll personally throw you out of my office, fling you down the steps and pitch you out the front door. Nobody’s worthy to be a priest.”

Actually, he could have gone further. None of us is worthy to carry out any ministry God gives us. Today’s first and third readings take that for granted.

In the midst of Yahweh’s majestic call, something suddenly dawns on First Isaiah. “I am doomed! I am a man of unclean lips,” he realizes, “living among a people of unclean lips; yet my eyes have seen the King, Yahweh of hosts!” In other words, “I can’t possibly do what Yahweh wants me to do. This must be a case of mistaken identity. God’s going to be furious when he/she finds out the wrong guy intercepted this call.”

But to the future prophet’s surprise, Yahweh’s already planned for his unworthiness. A seraph appears, touches Isaiah’s lips with a burning ember and takes care of things. The reluctant man has no other choice. When Yahweh asks, “‘Who will go for us?’” he can only respond, ‘Here I am, send me!’” Obviously when God calls, God provides us with whatever we need to carry out that call.

Simon discovers the same thing in today’s gospel pericope. This professional fisherman makes the horrible mistake of challenging Jesus’ command, “Lower your nets for a catch.” He basically tells him, “You stick to preaching; I’ll do the fishing.”

Amazed when the preacher demonstrates he’s quite a fisherman, Simon “. . . fell at the knees of Jesus and said, ‘Depart from me, Lord, for I am a sinful man.’” At that point, this itinerant preacher surprises him more than he did with the miraculous catch of fish. “Do not be afraid;” he says, “from now on you will be catching people.” In one of the low points of his life, Simon’s called to be a disciple of Jesus of Nazareth. No talents to speak of, no accomplishment to fall back on, he can only trust in the person who calls him.

Paul of Tarsus reflects on something similar when reminding the Corinthian community of his own call. He lists himself among those who originally experienced the risen Jesus. But unlike the others, the Apostle classifies himself as “one born abnormally:” literally, one who was born when no one even realized his mother was pregnant. No one could have seen this one coming. “After all,” he recalls, “I persecuted the church of God.”

In grade school I learned that baptism removes all sins committed before baptism. Only when I started studying Scripture did I begin to understand how that total removal actually takes place. It has nothing to do with washing sin away. Baptism makes us new persons . . . just as the resurrection made Jesus a new person. Newly baptized don’t have to confess those prior sins because they didn’t commit those sins. A different person did the sinning.

Following that reasoning, I presume those called by Yahweh and Jesus also become new persons when they accept those calls. At that point they’re no longer restricted by the old person’s limits. No need for Fr. Deis to throw us out the door.


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Email:, or write FOSIL, P.O. Box 31, Belleville, IL, 62222



Jeremiah 17:5-8; I Corinthians 15:12, 16-20; Luke 6:17, 20-26

Paul employs an argument in our I Corinthians reading that might raise a few of our eyebrows. He doesn’t reason the way we’d expect him to reason. We’d suppose he’d say, “If Jesus didn’t rise from the dead, then we’re not going to rise from the dead.” But he turns the argument around. He maintains, “If we’re not going to rise from the dead, then neither did Jesus rise from the dead.”

Some Corinthian Christians seem to believe Jesus rose from the dead, but they don’t see what that has to do with their rising from the dead. I, for instance, believe Bill Gates is a multi-billionaire. But his wealth doesn’t put an extra dollar in my billfold. What does Jesus’ resurrection have to do with me?

In Paul’s mind, it has everything to do with me. If I’ve made the decision to become another Christ, then our lives overlap. What happens to one happens to the other, and vice versa. If I suffer, then the risen Jesus suffers; if the risen Jesus rejoices, then I rejoice. The key to understanding this passage is that Paul’s referring to the risen Jesus, not the historical Jesus. The latter was a free, Jewish man; the former, as much a slave as free, Gentile as Jew, woman as man. That means a non-Jewish, female slave can be part of risen Jesus’ body, even though the historical Jesus couldn’t identify with any of those aspects.

Just read a transcript of the 11 sermons the “papal preacher” recently delivered to the American bishops during their Mundelein retreat. I was especially interested in the one in which he treated celibacy. He started out presuming something no Scripture scholar presumes: Jesus wasn’t married. We have no idea whether or not this Galilean carpenter was married. Our biblical sources are silent on the subject. This not only tells us Jesus’ marital status wasn’t important for our sacred authors, but the preacher might have been dealing with the “wrong” Jesus. If he was solely concerned with the situation of the historical Jesus, he logically would have had to give separate conferences on how Jesus’ being a free person, a Jew and a man paralleled the bishops’ ministry. If he treated those topics, no one provided the transcripts. I presume he preached on celibacy simply because “we’ve got it,” and he felt obligated to defend it.

The preacher wasn’t alone in employing such biblical methodology. We hear it frequently, for instance, from those defending a male only priesthood. Such reasoning flies in the face of Paul’s theology. How can one argue priests must mirror the maleness of Jesus if they’re disciples of the risen Jesus?

Like Jeremiah, we’re constantly trying to achieve life through our faith. But the life the prophet discovered in a relationship with Yahweh, we discover in a relationship with the risen Jesus.

There’s only one way to do that: by dying with Jesus. That’s why today’s gospel pericope is so significant. Luke’s Sermon on the Plain has the same beliefs as Matthew’s Sermon on the Mount. They’re taken from the same source. Both stress that the only way to rise with Jesus is to first die with Jesus. We don’t necessarily do this physically, we achieve it by giving ourselves to others. But the life-giving results are always the same. Sharing our wealth and food with those around us, for instance, brings a wealth and satisfaction we can’t acquire any other way. And the best (and most demanding) part about it, anyone can do it. The risen Jesus has taken away all human restrictions. If we can pull that off, then the person who first achieved it – and with whom we’re one - must also have pulled it off.


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



I Samuel 26:7-9, 12-13, 22-23; I Corinthians 15:45-49; Luke 6:27-38

In those dark days before I began studying Scripture, I thought a “holy” person was someone who exuded pious, other-worldly characteristics. Their eyes always turned heavenward, their thoughts constantly on “good” things. But eventually I started to realize that holy has just a one-word biblical definition: “other.” A scriptural holy person is someone who’s different from others around him or her. It doesn’t necessarily have anything to do with faith or religion. Some cultures, for instance, regard people who are severely mentally ill to be holy.

When Jesus asks his followers to be holy as he is, he’s simply asking them to risk being different. If you’re going to imitate him, difference is the name of the game.

David starts off today’s three readings by doing something so different that it creates amazement among his followers. He’s being pursued by the present king, Saul, who’s rightly convinced David is leading an insurrection against him. Saul’s so convinced of David’s treason that he leads 3,000 men into the desert of Ziph to track him down and kill him.

Yet when the tables are fortunately turned, David – against his soldiers’ advice - spares Saul’s life. This passage, and the “bathroom cave” episode in I Samuel 24, seem to have been prompted by the sacred author’s pro-monarchy theology. Because of that bias, he presents David as refusing to do something the vast majority of Israelites would have had no problem doing.

Christians are also expected to engage in unique behavior, not because of any pro-monarchy stance but because they, like their mentor, are unique. In today’s I Corinthians pericope Paul shares one of the reasons he buys into that theology. In God’s plan of salvation he is convinced Jesus is the “second man,” - the “last Adam.” What the first Adam screwed up, Jesus rectifies. But he and his followers can only achieve this not by just objecting to what the first man did, but by actually doing the opposite of what the first man did.

Luke gives us a partial list of those unique things in our gospel passage.

Presuming Luke and Matthew never knew about one another’s gospel, both must have employed a common source for Matthew’s Sermon on the Mount and Luke’s Sermon on the Plain. Scholars believe that yet-to-be-found source was a pre-gospel scroll chock full of Jesus’ sayings. (Usually referred to as the “Q.”) Both evangelists make generous use of it.

The teaching which holds today’s sayings together is, “Do to others as you would have them do unto you.” In Luke’s mind that simple command includes some drastic behavior. Turning one’s cheek, giving, not lending, loving, not hating, forgiving, not condemning, and giving without measuring. Such persons can’t help but stand out from those who are the opposite.

One lap from the finish of the 1989 Indianapolis 500, Emerson Fittipaldi “spun out” Al Unser Jr., the leader. Unser immediately released his restraints, climbed out of his car and waited on the track apron for Fittipaldi to come by to receive the checked flag. Everyone speculated on what gesture Unser would give to the man who had just cost him the world’s most prestigious auto race. But to the fans surprise, Unser gave Fittipaldi a totally unexpected thumbs up!

When reporters eventually caught up with Unser and asked about his thumbs up, he smiled and answered, “Well, if I did what people thought I was going to do, they’d have forgotten it in 24 hours. But I figured everyone will remember what I did just now for a long time. It’ll make all the highlight reels.”

I trust some of the unexpected things we’ll do in imitating Jesus will also make the highlight reels – the reels that really count.


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



Sirach 27:4-7; I Corinthians 15:54-58; Luke 6:39-45

The late George Carlin surprised me during the O. J. Simpson trial by mentioning, “I watch every minute of it.” When challenged about his TV viewing habits, he pointed out, “Why wouldn’t I? I need the material. Besides, people are only themselves when they’re under pressure. And there’s sure been a lot of pressure during that trial.”

I suspect the gospel Jesus would have agreed. Unlike Carlin, he didn’t need the material, but he always insisted that people be their real selves. That’s why, in today’s gospel pericope, he uses the most biting term he ever employs against anyone: hypocrite. Ignoring modern usage, hypocrite’s not a pejorative word. It simply refers to an actress or actor. Nothing necessarily bad about that profession. Recently, for instance, the Academy of Motion Pictures handed out statuettes to the best hypocrites of last year.

But anyone with the least bit of moxie knows there’s almost always a huge difference between actors and the characters they play in their movies. One of my favorite quotes on that topic comes from Rita Hayworth. When asked why she was married five times, she pointed out, “I presume most of my husbands went to bed with Gilda on our wedding night, but the next morning they woke up next to Rita.” They simply supposed she was one of the movie characters she famously portrayed.

Unless we’re up for some acting award, the gospel Jesus always encourages us to be ourselves. It’s a waste of time to be anything else. But how do we cut through the acting that’s part of most of our lives?

Sirach seems to agree with Carlin’s method for uncovering an individual’s real persona: pressure. In his words, unless a sieve is shaken, we’ll never know what’s in it. Only by “testing” can we reach who we actually are.

According to Paul, that testing will not only open up our real personalities, it’ll also bring us real life. Only if we’re willing to endure the deaths which imitating the “works” of Jesus entail, will we eventually achieve the immortality we all desire. It’s the only way we can sluff off those corruptible characteristics which are part of our hypocritical self.

In today’s gospel, Luke has collected and shared a handful of Jesus’ sayings that pertain to how a non-actor lives his or her faith. Jesus’ most memorable quote compares the minute splinter in our neighbor’s eye with the huge wooden beam in our own. We’re so concerned with focusing on our neighbor’s faults that we completely overlook ours. Convinced we’ll better the world just by ridding it of everyone’s sins but ours, their flaws are the only ones we confront.

Perhaps that’s why the gospel Jesus so frequently refers to the “fruit” we produce. In his mind, it’s a copout just to boast about the evil we’ve avoided and overlook the fact that we haven’t done any positive good. A tree doesn’t take up the orchard’s valuable ground just because it hasn’t contracted any diseases, but because it constantly generates fruit. For Jesus, producing nothing good is just as bad as doing something evil.

If we’re to sluff off our hypocritical personalities and become real people, it’s important how we examine our consciences. According to Jesus’ morality, we don’t first create a list of sins, then check off the ones we’ve committed, supposing the person with the least check marks wins. We’ve learned from Luke’s Sermon on the Plain that his Jesus starts off not with a list of sins, but with a list of good things he wants us to accomplish. He expects us to examine ourselves not on what we’ve avoided, but on what we, the good people he’s created, have actually achieved.


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



Deuteronomy 26:4-10; Romans 10:8-13; Luke 4:1-13

Long before Lent became a dreaded period of penance it was simply a time for reflection. It consisted of a few weeks set aside every year for Christians to ponder the implications of actually being other Christs. Though the local church’s catechumens originally used these days to prepare for their Holy Saturday baptisms, the rest of the community couldn’t help but think back to their own experiences of dying and rising with Christ. Often when presiding at weddings, for a second or two I take my eyes off the couple exchanging their vows and glance at some of the people in the church who’ve already made that commitment, imagining what’s going on in their minds. I take for granted they have different perspectives on those words than the pair uttering them for the first time.

Just so, the already baptized will think about these Lenten preparations from a different perspective than those anxiously awaiting this specific Easter. These “old timers” have already been through the mill; they know where the bodies have been buried, though it might have taken years to discover them. Nothing can replace their years of experienced reflecting

As far as we can tell, no one sat down on the original Easter Sunday night, took stylus in hand and started to write the Christian Scriptures. It was at least 20 years before Paul, our initial Christian author, penned his first letter to the Thessalonians, our earliest Christian writing. All our authors had time to “think things over.” No gospel or letter was composed cold turkey. The various communities’ experiences of living their faith affected the way their sacred authors wrote about that faith.

This biblical process didn’t begin with the Christian Scriptures; it was already at work centuries before during the composition of the Hebrew Scriptures. For instance, the author of Deuteronomy, along with his community, had encountered Yahweh present and working among the Chosen People for dozens of generations before the classic profession of faith took the form which is at the heart of today’s Deuteronomy passage. It took the Israelites hundreds of years to understand what Yahweh had accomplished for Jacob, the “wandering Aramean,” and his family. Only gradually, for instance, did they begin to appreciate this specific ritual was talking about “us” and not “them.” They were experiencing some of the same things their ancestors had experienced.

In the same way, it took Paul a long time before he was able to click off the essentials of faith which he mentions in today’s second reading. The Apostle didn’t come to all those insights immediately after his Damascus Road conversion. Lots of reflection went into that list. I wonder how frustrated his personal secretary must have been taking his dictation. How often did he say, “Let’s do that line again?”

Most interesting are the Lucan temptations the gospel Jesus endures while fasting in the wilderness. The earliest evangelist, Mark, only says Jesus was tempted. He doesn’t provide a list of them. The well-known three only appear a generation later in the collection of sayings we know as the “Q,” where both Matthew and Luke find them.

This seems to tell us the early Christian community didn’t come up with these specific three until they reflected for at least a decade on the temptations the church was experiencing years after the historical Jesus’ death and resurrection. Seems these specific sins didn’t become evident until after that reflection.

If we actually spend the next seven weeks not in penance, but in reflecting, as the early Christians did, on the implications of being another Christ, I wonder what specific new sins we might come up with. Only recently, for example, have I learned about the sin of clericalism. Could there be others?


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.

2019 Essays
March 3 & 10, 2019
February 17 & 24, 2019
February 3 & 10, 2019
January 20 & 27, 2019
January 6 & 13, 2019

2018 Essays

December 25 & 30, 2018
December 16 & 23, 2018
December 2 & 9, 2018
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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