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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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07/29/2018

JULY 29TH, 2018: SEVENTEENTH SUNDAY OF THE YEAR

II Kings 4:42-44; Ephesians 4:1-6; John 6:1-15

Regular readers of this commentary know what to expect today. Every three years I begin the same way. This is the Sunday which reminds me of a unique experience.

Back in the 50s, our high school seminary had regular three-reel Sunday night movies. Because we had just one projector, we had two, ten-minute breaks, giving the projectionist time to change the reels and the rest of us time to use the rest room. One memorable Sunday we came back for the second reel, only to discover the movie people had picked the wrong reel. It was from a completely different movie! We dutifully sat through it, took our break, and returned to view the third reel of the original film. Exactly what we do on the Seventeenth Sunday of the Year, B Cycle.

We’ve been going through Mark’s gospel, until we reach his first account of the “bread miracle.” Then, for the next five Sundays, Mark’s movie is interrupted by John’s movie. Finally on the Twenty-Second Sunday we return to Mark.

All of us in the seminary gym that night immediately realized the difference between the second and third reels. Sadly, only a rare person recognizes the difference between Mark’s bread miracle and John’s. To most people they sound alike. We haven’t been trained to recognize each evangelist’s unique theology.

Briefly, Mark stresses the role of the community in the feeding; John zeros in on Jesus’ role. Mark emphasizes the peoples’ action; John focuses on the bread and wine itself.

Only our Ephesians passage brings up the community’s importance, but the faithful’s humility, gentleness and patience aren’t directly connected to any bread miracle.

Except for the man from Baal-shalishah who supplies the twenty barley loaves, only Elisha plays a role in our II Kings feeding. Except for eating the miraculous bread, no other person participates in the process.

In our gospel pericope, Jesus’ disciples help only by informing him about the boy who has the five barley loaves and two fish, and then prepare the “large crowd” for the imminent banquet. The food they share isn’t even their own.

But it’s significant for John that this “sign” takes place in the context of Passover. Notice that John, unlike the other three evangelists, doesn’t have Jesus institute the Eucharist at the Last Supper. (He institutes another “sacrament” then: the foot-washing.) His Jesus gives us the Eucharist here, at the miraculous feeding. Perhaps that’s one of the reasons John’s Jesus is in total control of the situation. He, for instance, knows what he’s going to do even before he finds out about the boy’s bread and fish.

Though it might have historically taken Jesus’ first disciples a while to understand the implications of what he said and did during the meal they shared on the night before he died, John makes it clear the “Prophet” had everything precisely worked out in advance, exactly what we would presume of someone who’s also God.

It’s this divine person who enters the deepest parts of our lives during the Lord’s Supper. We’ll see and hear the implications of that unity during the next weeks. It’s a unique experience.

But now it’s enough to understand that Jesus is the one who’s started this process. He loves us enough to share his actual body and blood with us; shares it enough that no matter how much we receive from him, there’s always “leftovers.” His giving never runs out.

Our role is simply to understand this gift in the right way. John’s not only going to make certain we will, he’ll give us the reason this gift is essential to the faith the risen Jesus wishes to share with us. We not only share his faith, we actually share him.

COPYRIGHT 2018 - ROGER VERMALEN KARBAN

This essay comes to you from FOSIL, The Faithful of Southern Illinois, https://www.fosilonline.com.
Email: info@fosilonline.com, or write FOSIL, P.O. Box 31, Belleville, IL, 62222


08/05/2018

AUGUST 5TH, 2018: EIGHTEENTH SUNDAY OF THE YEAR

Exodus 16:2-4, 12-15; Ephesians 4:17, 20-24; John 6:24-25

Whenever we come across grumbling and griping during the Exodus, we know that particular passage comes from the “Yahwistic source.” That particular author had to deal with a fair amount of grumbling and griping in her own community. Somehow they felt left out of Yahweh’s salvation history. Though God had worked “signs and wonders” during the Israelites’ first centuries, now, shortly after King David’s death in the 10th century BCE, people were beginning to believe those glory days were in the past, gone forever. They couldn’t perceive any traces of Yahweh’s care and concern in their everyday lives. They simply were born too late. Nothing left to do but complain about their fate.

At this point the Yahwistic author steps in and reminds them of something they’ve overlooked: the Exodus Israelites also grumbled and griped. Though Yahweh’s signs and wonders are all around them, they aren’t “explicit” enough to remove all doubts. When the slightest problem arises – like hunger – they jump to the conclusion God’s left them, and the complaining starts.

It’s important that Scripture scholars are convinced today’s double miracle – manna and quail – can be explained by natural phenomena. The manna, by the nightly secretion of insects on trees and bushes; the quail, by native bird migrations. Anyone adept in survival techniques would have been familiar with both. What was natural for native Bedouins was miraculous for a bunch of runaway slaves. One could easily miss God’s hand in the natural around us.

Along the same line, the Pauline disciple responsible for Ephesians hammers away at the “metanoia” necessary for all Jesus’ followers. Believers and non-believers live in the same world. We basically experience the same things. The difference revolves around how we interpret those experiences. Having a different value system, we’re able to see, hear and touch things others miss. We sense things through the faith of Jesus. The risen Jesus doesn’t normally step in and change reality for our benefit, working miracles on a daily basis. He/she simply helps us see, hear and touch the miraculous that’s already there.

In a way, that’s what John’s Jesus helps us do when we encounter the Eucharist. Though Paul – in I Corinthians 11 – expects the faithful to acknowledge the fundamental difference between a group of people eating lunch at McDonald’s and a faith community sharing a Eucharistic meal, John focuses on the fundamental difference between regular table bread and wine and Eucharistic bread and wine. According to John’s Jesus, the former takes care of our bodily hunger and thirst, the latter, our spirit’s hunger and thirst. Obviously the latter is essential to living a truly fulfilled life.

When compared to the Exodus manna, no matter how miraculous, those nightly insect secretions can’t measure up. Those bread-like flakes only satisfied the Israelites for a day. The Eucharistic bread, on the other hand, will stop us from ever hungering again. This bread morphs into the “bread of life” for which we constantly hunger, even when our stomachs are full.

I presume without these John 6 passages we’d have no tabernacles in our churches. Following Paul, we’d genuflect in front of the community, not the Eucharistic bread. Yet it’s good to see how our understanding of the Eucharist has changed its emphasis through the years.

There’s certainly nothing wrong with evolution, as long as we don’t forget Scripture’s earlier emphasis, as we obviously did for centuries. The problem is, it costs us very little to acknowledge the presence of Jesus in the bread and wine. On the other hand, experiencing Jesus in the community causes us to have a constant death, especially if some of those people belong to a different race, social status or even just a different political party.

COPYRIGHT 2018 - ROGER VERMALEN KARBAN

This essay comes to you from FOSIL, The Faithful of Southern Illinois, https://www.fosilonline.com.
Email: info@fosilonline.com, or write FOSIL, P.O. Box 31, Belleville, IL, 62222


08/12/2018

AUGUST 12TH, 2018: NINETEENTH SUNDAY OF THE YEAR

I Kings 19:4-8; Ephesians 4:30-5:2; John 6:41-51

Glad to read in today’s gospel pericope that Jesus “is the one who is from God” and “has seen the Father.” Much of what we Christians know about God comes through Jesus, who according to John is one with God.

People, like the Pauline disciple responsible for Ephesians, can also look at the risen Jesus and come up with some important divine characteristics we’re expected to imitate. He/she’s kind, compassionate, forgiving. “All bitterness, fury, anger, shouting, reviling (and) malice” are verboten. If we accept the challenge to be other Christs, we have no choice but to work on developing these aspects of our own personality.

Yet there’s one aspect of God with which many of us have problems, something Elijah eventually discovered in today’s first reading. But to appreciate this characteristic, we have to know what comes immediately before our I Kings passage, and what comes immediately after it.

The actual narrative begins with Elijah executing the prophets of Ba’al on Mt. Carmel, in Israel’s far north. The prophets’ patroness, Queen Jezebel, when told about their demise, immediately puts a contract out on Elijah. Fearing for his life, he runs south, the length of the country, down to Beer-Sheba (about 130 miles) where our liturgical reading kicks in. Encountering the “angel of Yahweh,” he twice receives enough food and water to go at least another 250 miles south to Mt. Horeb (Mt. Sinai). His whole trip – on foot - from Mt. Carmel to Mt. Sinai is about 400 miles.

The difficulty comes when the prophet eventually reaches Mt. Sinai and Yahweh appears to him in the cool breeze to inform him he doesn’t want him there! God unbelievably expects Elijah to backtrack to Damascus – more than 40 miles north of Mt. Carmel – and carry on his ministry there.

Instead of originally leaving Mt. Carmel and walking directly to Damascus, Elijah takes an 800-mile detour. Anyone can take a wrong turn on their own. But Yahweh actually helped Elijah go to Mt. Sinai. That angel didn’t give him food and drink at Beer-Sheba on his own; Yahweh sent him. No wonder the powers that be who pick out our liturgical readings never give us this whole story at one time. If they did, most homilists wouldn’t know what to do with it.

The theology conveyed by the sacred author in this passage is more than disturbing. Besides being expected to follow a God who’s compassionate and forgiving, we’re asked to follow a God who, at times, actually helps us travel in the wrong direction in life. Once we hear this whole pericope, nothing could be clearer.

Applying Elijah’s misdirection to our own lives will take us far beyond geography. How about all the wrong psychological directions we’ve taken in our lifetime? The wrong relationships we’ve formed? Most of the time we didn’t think we’d gone astray. We presumed we were where God wanted us to be.

It’s important to note the gospel Jesus begins his ministry by demanding his followers go through a “metanoia” in their lives; that they change their basic value systems, that they change their directions. Considering their repentance is an outward sign they’ve become other Christs, is it possible the historical Jesus also had to change the direction of his life?

Doesn’t it bother you that Jesus waited for at least 30 years to begin his public ministry? As God, why didn’t he start the ball rolling in Bethlehem? What took him so long? If he hadn’t somehow changed over the years, why were his fellow townsfolk so surprised by his behavior in Mark 6 or his family think he was crazy in Mark 3?

No wonder metanoia is the heart of Christianity. Jesus isn’t asking us to do anything he hasn’t done.

COPYRIGHT 2018 - ROGER VERMALEN KARBAN

This essay comes to you from FOSIL, The Faithful of Southern Illinois, https://www.fosilonline.com.
Email: info@fosilonline.com, or write FOSIL, P.O. Box 31, Belleville, IL, 62222


08/19/2018

AUGUST 19TH, 2018: TWENTIETH SUNDAY OF THE YEAR

Proverbs 9:1-6; Ephesians 5:15-20; John 6:51-58

It’s important to understand that different biblical authors not only disagree with one another, sometimes they actually debate the contradictory characteristics of their various theologies. This is certainly the case with Scripture’s well-known “wisdom debate.” On one side we often have the author of Proverbs; on the other, the author of Job.

Biblical wisdom is usually defined as the knack of surfacing the predictability of God’s actions. In other words, if I, or God, do such and such we can count on God following up with a logical specific action. He/she always maintains the same patterns. We can put our money on it. Our task is simply to surface which actions cause these predictable divine actions. For instance, if I find out what Yahweh’s laws are, and faithfully work at carrying them out, Yahweh will always give me everything I need, especially a long, meaningful life. On the other hand, should I ignore those specific rules and regulations, I (and/or my descendants) are certain to live miserably and die young.

But on the other side of the picture are books like Job. No matter how well this just man adheres to God’s laws, he always gets the dirty end of the stick. Everything goes against him. He and his family are constantly punished. There’s no predictability in God’s actions. Even when Yahweh eventually appears to him, his questions are never answered. God just haughtily says, “I’m divine and you’re not. You’ll never understand why I do what I do. So stop worrying about it.”

Obviously today’s three readings come down on the Proverbs side of the debate. The sacred author paints a symbolic picture of wisdom as a terrific banquet, providing food and drink that takes care of our thirst and hunger for a lifetime. John puts some of the same wisdom elements in the mouth of his Jesus when he speaks about the Eucharist. But he significantly takes the effects of that food and drink beyond this life into eternity. Even the Pauline disciple responsible for Ephesians seems to assure his readers if they revolve their lives around doing the will of the Christ things are guaranteed to go well with them for the rest of their lives. Most of us build our lives on these assurances.

But in spite of this confidence, lots of believing people still bought Rabbi Kushner’s bestselling 1981 book When Bad Things Happen to Good People. No matter how much they trusted in their Proverbs theology, they also kept hearing Job’s complaints. Their faith wasn’t simply a matter of black and white.

Perhaps that’s one of the reasons the earliest biblical Eucharistic theology wasn’t John’s but Paul’s. The Apostle didn’t hammer away at Jesus’ presence in the sacramental bread and wine; he constantly stressed his/her presence in those around us. Such an emphasis is much more “touchy” than just surfacing the risen Jesus in a piece of bread and a sip of wine. I presume there are people comprising Paul’s Body of Christ with whom we don’t agree, or individuals who’ve hurt us. The second half of I Corinthians 11 revolves around those unexpected situations and unpredictable people. Considering our biblical authors wrote because of problems in their communities, Paul had a field day.

It’s rather simple and easy to go to church and receive the body and blood of Christ. Except for believing in “transubstantiation,” there are few problems. It’s another thing to actually be church and experience the body and blood of Christ all around us. No wonder Paul’s theology eventually fell by the way.

Perhaps one of our life’s task should be to keep debating with those who follow John’s Eucharistic theology. It’s the biblical thing to do.

COPYRIGHT 2018 - ROGER VERMALEN KARBAN

This essay comes to you from FOSIL, The Faithful of Southern Illinois, https://www.fosilonline.com.
Email: info@fosilonline.com, or write FOSIL, P.O. Box 31, Belleville, IL, 62222


08/26/2018

AUGUST 26TH, TWENTY-FIRST SUNDAY OF THE YEAR

Joshua 24:1-2a, 15-17, 18b; Ephesians 5:21-32; John 6:60-69

For many of us, our faith has consisted in very few choices. Brought up Catholic, we’ve simply stayed in that configuration of beliefs our whole life. We’ve never experienced a compelling reason to change anything. Yet the authors of today’s Joshua and John readings presume there are times when we’re forced to choose between at least two alternative ways of living that faith.

The author of Joshua presents his readers with the basic choice of the Hebrew Scriptures: do we follow “pagan gods,” or imitate Joshua and his family, opting to make Yahweh our personal God, and relinquish allegiance to any other gods or goddesses? We who grew up after the sixth century BCE have only one God to worry about. But those, like Joshua, who lived before Deutero-Isaiah’s ministry, had hundreds of divine beings from which to choose. For them, biblical faith was much more complicated than just being a “believer” or an atheist.

John’s Christian community is also faced with a choice. The late Raymond Brown’s The Community of the Beloved Disciple meticulously outlines the alternatives. They spring from the distinction between “low and high Christology.” The former looks at the biblical Jesus from his human characteristics, the latter, his divine. If one decides to preach on Jesus’ humanity, one normally goes to Mark, Matthew and Luke, low Christology evangelists. Those who preach on his divinity usually turn to John, a high Christology proponent.

John’s chapter 6 clearly paints a divine, high Christology picture of Jesus. One with God, he offers an everlasting food and drink that guarantees eternal life. His message actually is “Spirit and life.” No wonder some “old time” Christians found all this new stuff hard to accept. They simply could “no longer accompany” that kind of Jesus.

Looking at our biblical writings historically, we frequently find ourselves in the middle of an evolving faith, a constantly moving experience. We not only must know what was said, but when, or in what order it was said. Lots of decisions were involved in forming the Scriptures we have today. The historical Jesus, for instance, decided at one point to reject this-life-only theology of most of his theological predecessors and accept the novel eternal-life theology of his fellow Pharisees. The Sadducees he encountered during his ministry refused to make that jump. They argued that believing in a heaven simply created too many complications, exemplified by multiple marriages.

That’s where our Ephesians pericope comes in. Whether we like it or not, it forces us to make a decision. Do we follow this Pauline disciple’s marriage theology, or go beyond it? We’ve already done this with Paul’s theology on slavery. (“Slaves be obedient to your masters.”) No one today would tolerate slavery just because of the Apostle’s limited reflection on the subject. In the same way, should modern women be “subordinate to their husbands as to the Lord” just because the author of Ephesians said to do so 2,000 years ago? We could employ other biblical quotes to challenge that statement. E.g., our Genesis 1 author contends both men and women are made in the image and likeness of Yahweh; a theology in which there appears to be no marital subordination.

As I mentioned above, Sadducees wanted to live a “simple” life. That’s one of the reasons they rejected belief in an afterlife. Do some Christians reject marital equality today just because they also long to live a simple life? Choices can bring complications. Yet in both the Hebrew and Christian Scriptures we surface a God who has given us free will. Perhaps the more we use that will, the more we actually become like the God we’re trying to imitate, a very complicated being.

COPYRIGHT 2018 - ROGER VERMALEN KARBAN

This essay comes to you from FOSIL, The Faithful of Southern Illinois, https://www.fosilonline.com.
Email: info@fosilonline.com, or write FOSIL, P.O. Box 31, Belleville, IL, 62222


09/02/2018

SEPTEMBER 2ND, 2018: TWENTY-SECOND SUNDAY OF THE YEAR

Deuteronomy 4:1-2, 6-8; James 1:17-18, 21b-22, 27; Mark 7:1-8, 14-15, 21-23

The Vatican II reforms opened my eyes to people’s confusion over what are God laws, and what are human laws. Having been brought up in a church which prided itself on never changing, a lot of people – surprisingly more middle age than old - had huge problems when the Council bishops started modifying some of our teachings and regulations. Many of us thought whatever we did and believed came directly from God.

One of the main jobs of reformers – like Jesus of Nazareth – is to remind us what exactly in our faith is from God and what is from humans. It’s natural and easy to mix the two.

Before we start casting stones at the Pharisees and scribes in today’s gospel pericope, I remind you of a late-1960s national survey of Catholics. The questioners asked just one question: “Is it more important to give up meat on Friday or to love your neighbor?” Surprisingly, a majority answered, “Give up meat on Friday.” We obviously learned our catechisms well. But we made little distinction between God’s law and church law. In this case, a changeable human regulation trumped God’s most basic command.

The Deuteronomy author provides us with the best reason for keeping God’s laws: life. Though this particular writer knows nothing of an afterlife, he or she is certain that keepers of Yahweh’s statutes and decrees will have a better quality of life right here and now than those who disregard those regulations. That’s why we should never grumble about having to follow religious laws. We should be grateful for the life we experience by keeping them.

Cutting through the red tape that befuddles many of the faithful about which laws to keep and which to ignore, the author of James tells his community to just zero in on “. . . caring for orphans and widows in their affliction and to keep oneself unstained by the world.” Above all, “Be doers of the word and not hearers only . . . .” Yet, as innocent as it sounds, “keeping oneself unstained” can become complicated.

It would appear the risen, not the historical Jesus speaks in today’s gospel pericope. Were it the historical Jesus, Paul’s frequent conflicts with “Judaizers” wouldn’t make sense. He’d win every argument against his conservative, law-abiding Christians by just quoting this passage.

The triggering device for this specific teaching of Jesus springs from non-Jews becoming Christians. As long as everyone who accepts the faith of Jesus is a Jew, this question never arises. As Jews, all early first Christian century Jews followed the 713 laws of Moses.

The first Gentile convert creates a problem. Does he or she have to adhere to those Mosaic regulations, especially the dietary rules? Paul’s letters are where the question is hashed out, not the gospels. By the time Mark writes – the early 70s – the issue is fairly well settled. His Jesus can proclaim, “Nothing that enters one from outside can defile that person.” Yet the question that prompted this passage still remains: what does God actually want us to do; and what are simply human regulations?

Perhaps the best way to settle this question is to return to Deuteronomy. What laws bring life?

During the 50th anniversary year of Humanae Vitae, this is still the criterion. But our definition of life is always evolving. We no longer limit it to just physical life. The deeper we delve into life, the more complicated is our definition. Of course, I presume we experience a much more meaningful life when we employ our God-given consciences to solve birth control questions than when we just methodically follow human regulations. Proof that God’s laws aren’t always simple to surface or easy to carry out.

COPYRIGHT 2018 - ROGER VERMALEN KARBAN

This essay comes to you from FOSIL, The Faithful of Southern Illinois, https://www.fosilonline.com.
Email: info@fosilonline.com, 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
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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