Given the speed and change in our world today, the oceans of information being given us by the new technologies, the speed with which knowledge now passes through our lives, the increasing specialization and fragmentation inside higher education and the ever-increasing complexity of our lives, you occasionally hear someone say, usually just after offering an opinion on something: But what do I know anyway? Good question: What do we know anyway?

Fifth Sunday in Ordinary Time (Year A) Feb. 9 (Isaiah 58:6-10; Psalm 112; 1 Corinthians 2:1-5; Matthew 5:13-16)

Religion can be a risky business. The prophets of Israel and Jesus of Nazareth recognized the care and spiritual awareness required in the exercise of faith and worship. Without this care, religion — any religion — can become many things, none of them divine: opiate of the masses, maintainer of the status quo, superstition and even a tool of oppression.

In his deeply insightful book Violence Unveiled, Gil Bailie takes us through a remarkable section of the diaries of Captain James Cook, the famed British scientist and explorer. Visiting Tahiti in 1777, Cook was taken one day by a local tribal chief to witness a ritual where a man was sacrificed as an offering to the god, Eatooa. The man was being sacrificed in hope that this particular god would give the tribe some assistance in an upcoming war. Cook, though friendly to the local peoples, could not conceal his detestation for what he considered both a barbaric and superstitious act. In a conversation with the chief afterwards, Cook told him that in England they would hang a man for doing that.

Presentation of the Lord (Year A) Feb. 2 (Malachi 3:1-4; Psalm 24; Hebrews 2:10-11, 13b-18; Luke 2:22-40)

The prophet Malachi was a rather disappointed and angry man. It was some time in the late sixth and early fifth centuries BC. The exiles had returned from Babylon but the prophesied rebirth and restoration of the nation had not occurred. The nation was struggling to rebuild its economic and political life.

Third Sunday in Ordinary Time (Year A) Jan. 26 (Isaiah 9:1-4; Psalm 27; 1 Corinthians 1:10-13, 17-18; Matthew 4:12-23)

It is extremely difficult to be joyful or have hope in the midst of ruin and pain. The land of Zebulun and Naphtali — part of Galilee — had been conquered by the brutal Assyrians around 733 B.C. and made into a province of their empire. The land had been devastated and the northern kingdom of Israel snuffed out. In other words, there was little cause for optimism or joy — the future looked very bleak indeed.

De gustibus non est disputandum. That’s a famous line from St. Augustine wherein he suggests that taste is subjective and that what one person fancies might not be to another person’s liking. Under that canopy I would like to recommend the following books to you. Among the books that I read in 2013, these 10 stayed with me in ways that the others didn’t.

Someone asked me recently, “After the Year of Faith, what will be the Church’s theme in 2014? How does the Pope designate a theme for the year?”

“What’s wrong with you?” the young woman asks her co-worker, Joe. She’s been trying to convey a message from their boss, but Joe seems to be on another planet.

Anyone familiar with the life and writings of Simone Weil will, I am sure, agree that she was a woman of exceptional faith. She was also a woman with an unwavering commitment to the poor. But, and this may seem anomalous, she was also exceptional and unwavering in a certain resistance she had towards the institutional Church. During her lifetime she longed for daily Eucharist, even as she resisted baptism and membership in the Church. Why?

Second Sunday in Ordinary Time (Year A) Jan. 19 (Isaiah 49:3, 5-6; Psalm 40; 1 Corinthians 1:1-3; John 1:29-34)

Human vision is often very shortsighted. We fail to see the big picture and fall victim to tunnel vision. It is then very easy to become caught up in our own struggles and problems or focus our energies on immediate benefits. The word of God spoken to the enigmatic Servant in Isaiah was both a shock and a challenge. In the omitted verse, the Servant protested that his life had been unfruitful and wasted in useless things. Rather than backing off or allowing him some slack, God raised the bar. The Servant had been called even before his birth so there was no “escape.” Merely restoring Israel to God was too small a task — God had far grander things in mind.