Wednesday, October 1, 2025

 

Memorial of Saint Thérèse of the Child Jesus, Virgin and Doctor of the Church

(Nehemiah 2:1-8; Luke 9:57-62)

A parochial vicar was relatively new to parish ministry. When told by a Jewish laywoman that she wanted to become a Catholic, he invited her to register for RICA with the parish office.  The priest then relayed the news to the seasoned deacon who directed the parish’s Christian Initiation ministry.  The deacon responded unenthusiastically. He said that many people express a desire to join the Church, but few in fact take the necessary steps to do so.

No doubt non-Catholics interested in the Church are often impeded by considerations like the ones mentioned in today’s gospel.  They want to wait until the death of their parents who might be upset by their desire.  Or perhaps all the rules of the Church make it seem like a place impossible to give the soul rest.  They do not realize that it is the Lord who is calling them to come now.  Chances are if they wait for a more propitious time, they will never answer the call.

Christ calls even cradle Catholics to a deeper relationship with himself.  For some it will be a religious vocation, for others a lay ministry, and again for others more intense prayer.  We should not lightly delay responding to the call.  He is the Lord whose love makes us ever more fulfilled women and men.

Tuesday, September 30, 2025

Memorial of Saint Jerome, priest and Doctor of the Church

(Zechariah 8:20-23; Luke 9:51-56)

The two principal readings of today’s Mass contain an irony that resembles the one found in today’s patron, St. Jerome.  In the first reading the prophet Zechariah envisions the nations of the world coming to Jerusalem to give glory to God.  The prophecy has been fulfilled in Jesus Christ who has drawn millions of pilgrims from all over the world to the city where he was martyred and rose from the dead.  Nevertheless, the gospel shows his initial rejection by the people of Samaria.  Five hundred years earlier the Samaritans tried to block the reconstruction of the Temple in Jerusalem.  Here they likewise impede the Temple’s substitute from going to the city.

St. Jerome studied and wrote so prodigiously of Sacred Scripture that he was early on declared a saint and in time a Doctor of the Church.  Yet he often contended ruthlessly with others.  He not only refuted heretical ideas but also offended the sensibilities of righteous people.  A few great Patristic theologians like Origin and Tertullian were never canonized, but somehow Jerome’s virtues outweighed his irascibility.

We are not perfect and may possess character defects similar to St. Jerome’s.  Whether ours is a tendency to distort the truth or to imbibe too much alcohol, we must control it.  We are bound to the celestial Jerusalem and do not want to be waylaid in the journey.

Monday, September 29, 2025

 

Feast of Saints Michael, Gabriel, and Raphael, archangels

 (Revelation 12:7-12ab; John 1:47-51)

 One aspect of the cultural wars plaguing society is the liturgical war in the Catholic Church.  Groups are forming around different issues such as the “Prayer to St. Michael” whose feast we celebrate today. The prayer petitions the archangel Michael, known for his defeat of Satan in the Book of Revelation, to assist the faithful in spiritual battle against evil.  The prayer was said immediately after every Mass before the Second Vatican Council and is increasingly repeated on the same occasion today.

 Proponents of the prayer find it opportune given the climate of irreligion in today’s world.  Large numbers of people are not only forsaking belief in established belief but are being trapped in vices such as pornography. Critics of the prayer find it unduly pessimistic, especially after celebrating Christ’s victory over sin in the Eucharist.

As in many instances of the cultural war the issue of the “Prayer to St. Michael” calls for tolerance.  Those who feel the need to say it, even after Mass as of old, should be allowed to do so.  We might pray with them or for them as the evil they experience is real and pernicious.  Those who think it excessively negative need not join in, but they nevertheless should recognize that the devil has not entirely been contained and still seeks the ruination of souls.

Sunday, September 28, 2025

 

THE TWENTY-SIXTH SUNDAY IN ORDINARY TIME
(Amos 6:1, 4-7; 1 Timothy 6:11-16; Luke 16:19-31)

The parable we have just heard is well known, but not always well understood. The rich man is not punished for being wealthy, nor is Lazarus, the beggar, rewarded simply for being poor. Rather, Lazarus, like some poor people both in biblical times and today, presumably kept his faith in God, asking for His mercy and helping others.  It is his faithfulness that makes him a recipient of God’s glory.

A traveler recently experienced the kindness of the poor when he tried to cross a flooded road. His car filled with water and stalled. The man wanted to push the car to safety but could not do it alone. A group of adolescents came to his rescue. They went into the water and pushed the car to higher ground. When the man tried to give them some money for their efforts, the young men refused the payment. It is not known whether they attended Mass—possibly not, due to social circumstances. Even so, it is possible that God will forgive them for their kindness toward strangers.

Nor is it unheard of for a rich person to help others. Two years ago, a billionaire died after giving away almost all his fortune for the good of others. There are many other affluent people who have pledged to give a major part of their wealth for the benefit of others, although they are by no means the majority. The offense of the rich man in the parable is not his wealth, but his indifference toward the invalid begging at his gate. He passed him by every day without offering even a crust of bread, much less money for lunch.

Another striking aspect of the parable is the request of the rich man when he is suffering in the place of torment. He asks Abraham, who represents God, to send Lazarus to his brothers to warn them not to be as neglectful of the poor as he was. To his credit, he does think of others’ welfare and not only of his own misery. But it is already too late. He should have thought of others while he was alive. Moreover, he thinks only of his brothers, not of strangers.

The rich man believes his brothers would repent if a dead person appeared to them. But Jesus says they would hardly change their ways, even if they saw someone risen from the dead. He is right for three reasons. First, they have already been given the Scriptures with the same message, but without positive result. Second, the Jews in general rejected the preaching of the apostolic witnesses to Jesus' resurrection. The rich man's brothers, who are evidently Jews, are not likely to accept the testimony of their own sight of a person risen from the dead. Finally, the natural person is not satisfied with one or two signs, or even a dozen, to believe in the supernatural. He or she will always ask for another. What is needed to accept God's revelation is neither proof nor argument, but faith.

The Letter to the Hebrews describes faith as “the assurance of things hoped for, the conviction of things not seen” (Hebrews 11). These realities include not only that God created men and women, but also that He will judge them. We believe that, in the end, God will direct each of us either to eternal life or, as today’s gospel says, to “the nether world” of torment. The criteria for judgment will be the norms of justice established in nature and in the Scriptures, especially those revealed by God’s definitive Word, Jesus Christ. If we are to fulfill our Christian destiny, we must feed the hungry, give drink to the thirst, and visit the imprisoned and the sick.  If we do not render these services in life, the Lord promises that we will be disillusioned in death.

Friday, September 28, 2025

 

Friday of the Twenty-fifth Week in Ordinary Time

 (Haggai 2:1-9; Luke 9:18-22)

 “Nine-eleven” was such an outrageous assault on America because it not only claimed thousands of lives but also attempted to destroy the nation’s dominant symbols.  Its perpetrators were able to bring down the World Trade Center, a leading sign of commerce, and to damage the Pentagon, the hands-down symbol of military power.  The terrorists who hijacked the fourth airliner may well have been targeting the White House or the Capitol, the chief centers of American governance, before they were thwarted.  Today’s first reading focuses on a similar potent national symbol, not of America, of course, but of Israel.

The Temple became the center of Jewish worship.  Its original construction by King Solomon was laden with riches.  Its reconstruction after the Exile – the focus of the reading today – was necessarily humbler given the hardship of the people during those times.  Its final version, however, engineered by King Herod the Great, contained the largest area dedicated to sacred worship in ancient times.  Jerusalemites lived off the revenue received from pilgrims visiting the Temple’s confines.

The Roman army destroyed Herod’s Temple in 70 A.D., an event which ended Israel’s legacy of Temple worship.  The Gospel, however, sees the Temple functionally destroyed with the crucifixion of Jesus and then rebuilt in three days with his resurrection.  The new Temple, which is not so much a physical structure but a spiritual one, fulfills Haggai’s vision.  God has brought peace to the world in the Body of Christ, which is the Church.  Its members from every nation on earth give glory to God by living justly and lovingly.

Thursday, September 25, 2025

Thursday of the Twenty-fifth Week in Ordinary Time

(Haggai 1:1-8; Luke 9:7-9)

The prophet Haggai preached in difficult economic times.  The exiles who returned from Babylon were discouraged.  Their hopes for the sweet life anticipated in captivity were not being realized.  When they received permission to recommence work on the Temple from the Persian King Darius, some felt that reconstruction was premature.  They advised waiting until the economy grew and prosperity returned.

In today’s reading Haggai declares otherwise.  In typical prophetic fashion he sees the Lord as the source of Israel’s well-being.  He proclaims making God the national priority by finishing the Temple where he would be given daily thanks and praise.

Haggai’s lesson to Israel is important for us today.  When in distress many take leave of the Lord, rather than go to Him.  Or if they go and do not soon receive a positive response, they give up their quest.  God has sent us Christ who warned his disciples that his way is not easy.  But he also promised that it ends in glory. 

Wednesday, September 24, 2025

 

Wednesday of the Twenty-fifth Week in Ordinary Time

(Ezra 9:5-9; Luke 9:1-6)

In today’s first reading the scribe Ezra mentions how Persian kings honored Judaism.  Some of the greatest presidents of the United States expressed favor toward the Catholic Church in a similar way. 

George Washington in response to a letter by Bishop John Carroll wrote to Catholics in America: “And may the members of your Society in America, animated alone by the pure spirit of Christianity … enjoy every temporal and spiritual felicity.”  After attending a Mass surreptitiously John Adams wrote of how he was very impressed.  He also contributed to the building of a Catholic church in Boston.  Abraham Lincoln permitted a fundraiser on the White House lawn to build a Catholic Church for African Americans in Washington.  He also wrote a letter to Pope Pius IX calling the pontiff his “Great and Good Friend” and ending, “I pray God to have Your Holiness always in his safe keeping.”

Religion serves government in many, especially by promoting morality.  From the beginning Christians have been told to pray for their governors.  As we do so, we look for governors to look out for the welfare -- spiritual as well as temporal -- of all its citizens.

 

Tuesday, September 23, 2025

 

Memorial of Saint Pius of Pietrelcina, priest

(Ezra 6:7-8.12b.14-20; Luke 8:19-21)

In today’s gospel Jesus reshapes his family.  He considers as “brothers and sisters” all who hear the word of God and act on it.  He does not exclude anyone -- much less his mother and his brothers -- who listen to God’s word and live it.  His mother will prove to be his faithful disciple to the end.  His “brothers” – whatever this term means – men like James and Jude will also teach Jesus Christ as Lord for the rest of their lives.

Today’s patron saint, Pius of Petrelcina, certainly lived as Jesus’ brother.  This twentieth century Capuchin priest was gifted not only with the stigmata, the wounds of Christ crucified, but also a remarkable insight into souls.  Residing most of his life in a southern Italian friary, “Padre Pio,” listened to the confessions of scores of people every day.  His spiritual guidance brought many to a closer relationship with the Lord.

We too are brothers and sisters of the Lord.  Moved serve others by the word of God and especially the definitive word, who is Jesus Christ, we become like him in spirit and truth.

Monday, September 22, 2025

 

Monday of the Twenty-fifth Week in Ordinary Time

(Ezra 1:1-6; Luke 8:16-18)

Today’s gospel might be dismissed quickly as a series of proverbs, i.e., sayings of practical wisdom.  They might only say that you light a lamp in order to see; that you can’t hide anything so well that it will never be found; and that “the rich get richer, and the poor get poorer.”

But this was not Luke’s intention in assigning these sayings after Jesus’ long parable about the sower and the seed.  In it Jesus indicated the potential of the word of God.  He said that it might go unheard or ignored, but taken to heart, it has wondrous effects. 

Jesus’ comments today stress the importance of heeding the word of God.  They tell us that as a kind of light, it enables us to navigate through the evils of life to true happiness.  Furthermore, they say that even if we try to hide or deny the truth of the word of God, it will eventually become evident.  Finally, Jesus wants us to realize that heeding the word of God will bring reward upon reward while ignoring it will end in ever greater loss.

Sunday, September 21, 2025

 

TWENTY-FIFTH SUNDAY IN ORDINARY TIME 
(Amos 8:4-7; 1 Timothy 2:1-8; Luke 16:1-13)

No Gospel shows Jesus as concerned about money as the Gospel of Luke. A few weeks ago, we heard the parable of the rich fool, in which Jesus warned against greed. Today, the Lord teaches his disciples about the proper use of money. And in just a week, the same gospel will show Jesus rebuking the Pharisees for their disregard of the poor. We should pay close attention to these lessons. For if, as the First Letter to Timothy says, “the love of money is the root of all evils,” its corrupting influence has only grown stronger today.

People stumble over money when they see it as the highest good. It is not hard to understand why: money can buy the unrepentant heart’s great desires—power, pleasure, and prestige. Today’s first reading shows this clearly. The prophet Amos denounces the wealthy of his time who bragged, “We will buy the lowly for silver, and the poor for a pair of sandals.”

These idolatrous values of power, pleasure, and prestige easily distract us from the gratitude, praise, and love that belong to God alone. In our day, the accumulation of money has also become one of these false idols. Consider a recent headline: billionaire Elon Musk was offered salary and stock options that could raise his fortune to a trillion (that is, a million million) dollars. It is unimaginable what anyone could do with so much wealth. And yet, such stories not only catch people’s attention, but also capture their hearts.

God alone is the supreme good. He created us and saved us from the pride that deceived us into thinking of ourselves as his rivals. He sent Christ, his Son, who humbled himself to become human and die on the cross. By this, he freed us from the power of the evil one, so that we may live, as the Second Reading from Timothy says, “a quiet and tranquil life in all devotion and dignity.”

In today’s Gospel, Jesus tells the parable of the dishonest steward to teach us what to do with money. It is a curious parable, because it almost sounds as if the master praises dishonesty. But this is not the case. The master only acknowledges the steward’s cleverness, without approving his behavior. It is like when we say, “give the devil his due.” We are not holding up the devil as a model; we are simply recognizing his craftiness. In the same way, the steward is shrewd in preparing for his future, even if he acts unjustly.

Jesus is urging his disciples to prepare for the future by using money in ways that secure eternal life. We do this when we share our resources for the good of the poor. St. Vincent de Paul, whose feast we will celebrate this Saturday, taught that generosity toward the poor shapes our eternal destiny. In a conference to the Daughters of Charity, he said: “Because God loves the poor, he also loves those who love the poor; for when someone has a special affection for a person, that affection extends also to those who show friendship or service to that person.”

The poor are truly God’s friends because they depend on his goodness. But in many cases, money prevents us from living with the same trust. We tell ourselves that we pay doctors to cure our illnesses, or that we buy insurance to protect us from risks. If that is our mindset, we are only deceiving ourselves. In the end, it is God who delivers us from our troubles and who saves us from perdition.

 

Friday, September 19, 2025

 Friday of the Twenty-fourth Week in Ordinary Time

 (I Timothy 6:2c-12; Luke 8:1-3)

A cartoon shows a fat corporate executive describing a recent business decision.  “It was a matter,” he says, “of either losing a friend or losing money.”  No doubt is left as to which of the two the tycoon values more. 

However, the New Testament repeatedly indicates that money makes a poor friend.  In Luke’s gospel Jesus often warns against the accumulation of wealth although, as today’s passage indicates, he and his disciples had needs which the women’s money met.  Perhaps Scripture is nowhere more wary of money than in the first reading.  We should note, however, that First Timothy does not condemn money itself as the root of evil but “the love of money.”  

Should charities accept money from patently sinful sources?  Much good can be done with so-called “tainted money,” but then virtue’s kissing vice leaves many people morally bewildered.  Scandal must be avoided, but at times thieves may make reparation for their crimes by privately reciprocating institutions that care for the needy.

Thursday, September 18, 2025

 

Thursday of the Twenty-fourth Week in Ordinary Time

(I Timothy 4:12-16; Luke 7:36-50)

Today’s remarkable gospel contains various aspects noteworthy of comment.  First, Jesus goes to the home of a Pharisee.  The Pharisees were not necessarily his enemies.  Many seem to have been his friends.  Second, the woman’s washing of Jesus’ feet with tears and drying them with her hair is highly unusual, even weird behavior.  All that is said of her is that she was sinful.  As often happens, people completely estranged from God develop exotic behaviors.   

Finally, different manuscripts of this gospel render different sequences of action.  The New American Bible translation indicates that the woman’s display of love came as a result of God’s forgiveness.  However, other manuscripts relating the gospel indicate that God’s forgiveness came as a response to her demonstration of love. 

These comments should lead us to a greater spiritual maturity. They should tell us to resist prejudice toward another of different political or religious beliefs.  They should also make us more tolerant of behaviors that seem odd or different.  Finally, yes, we love because we have been forgiven by God, but let us not doubt that God loves us especially when we act as His daughters and sons.

Wednesday, September 17, 2025

Wednesday of the Twenty-fourth Week in Ordinary Time

(I Timothy 3:16-18; Luke 7:31-35)

In today’s first reading St. Paul gives an inkling of life in the first century.  Transportation then was unequivocally erratic.  He could not say when or if he would be able to visit Timothy in Ephesus.  For this reason, he offers written instructions on how to carry out the work of the Church.

The second part of the reading presents Paul’s motive for giving advice.  Jesus Christ is the mystery of God who deserves our finest conduct.  He became human and was unwarrantedly condemned to death.  He was resurrected by the Spirit and proclaimed throughout the world.  Now he lives in glory with the Father.

Today we have GPS to predict the minute of arrival at our destination.  But we still need help to live according to the will of Christ.  Our rebellious hearts want to do things according to our fancy.  For this reason the Church continues to send us instructions on liturgy and morality.

Tuesday, September 16, 2025

 

Memorial of Saints Cornelius and Cyprian, bishops and martyrs

(I Timothy 3:1-13; Luke 7:11-17)

No quality of God bears more hope for humans than His mercy.  He forgives our sins no matter how grievous they are.  Today’s gospel shows how Jesus displays this quality when he restores to life the only son of a widowed mother.  So also do the saints we remember today, Cornelius and Cyprian.

Cyprian was the celebrated bishop of Carthage in North Africa.  He is famous for theological tracts like his comments on the Our Father which the Church reads every year in the Liturgy of the Hours.  Cornelius was the bishop of Rome who had to contend with a rival named Novatian for the position.  The issue at the time was forgiveness for those who apostatized rather than be persecuted for their faith.  Cornelius, supported by Cyprian, taught that even this grave sin could be forgiven.

In his famous mercy speech from The Merchant of Venice Shakespeare writes that mercy “becomes the throned monarch better than his crown.”  Mercy becomes any of us who demonstrate it because it makes us more like God.

Monday, September 15, 2025

 

Memorial of Our Lady of Sorrows

(I Timothy 2:1-8; John 19:25-27)

With the church killings of two schoolchildren the world heard echoes of great sorrow.  One grandfather recalled how his heart broke when his granddaughter was slain by a random bullet.  She was the joy of his life.  He used to change her diapers as an infant.  Surely Mary, the mother of Jesus, was feeling a very similar sadness as she watched her son die on the cross.

Yet Jesus’ death is not unmitigated grief.  Hope remains because Jesus is the Son of God, the Lord’s Messiah.  Already he has brought something good from this most abominable act in starting the family of Church with his mother and beloved disciple.  Somehow Mary will experience joy which will make up for all the present sorrow.

Hope is the decidedly Christian virtue that goes beyond optimism, a sunny outlook, and beyond expectation of forces already acting on one’s behalf.  Hope is trust in God whom we know will make things good for those who love Him.

 Memorial of Saint John Chrysostom, bishop and Doctor of the Church

(I Timothy 1:15-17; Luke 6:43-49)

(This homilette is written for the sixtieth anniversary reunion of Fenwick High School, Oak Park, Illinois).

George Weigel is a American Catholic intellectual who has written a commentary on Church affairs for almost 50 years.  His most recent column resonated with some of my concerns about social issues.  He had just returned from a summer teaching in Europe and could not believe the amount of hot air created by the Cracker Barrell logo issue.  For any of us who may not be aware of it, Cracker Barrel briefly removed from its logo the image of a white man and was criticized for caving in to wokery.  Weigel called the issue “absurd” and listed multiple reasons.

Weigel wrote that the Ukraine is being brutalized by Russia and looks to the U.S. for support while the U.S. obsesses over the Cracker Barrel logo.  Additionally, the Scholastic Aptitude Test designers have decided that “It’s asking too much of a generation whose attention spans have been formed by, X, Facebook, and Instagram to comprehend a 750 word text … and now ask wannabe college students to demonstrate mastery of 25-150 texts.” Meanwhile Americans obsess over the Cracker Barrel logo.  The Centers for Disease Control reports that one in four American teenagers self-identify as “LGBTQ” while the American Pediatric Association protests over legal restraints on the mutilation of adolescent and Americans are up in arms over the Cracker Barrel logo.  Weigel lists a number of other follies prominent today, but one more will do for here. Texas and California are taking gerrymandering to a new extreme of injustice that only undermines confidence in democracy and people fixate on the Cracker Barrel logo.

In today’s gospel Jesus says that “a good tree does not bear rotten fruit.”  We 1965 graduates of Fenwick have been nurtured by our parents, our teachers, and many other influencers to be good trees.  We must continue to bear good fruit by passing on the wisdom we have gained to the present generation of young men and women.  To be sure, we at 78 years of age are not the primary shapers of their lives.  But we can and should model and support just ways of living in the world.  Every year it’s more obvious that our society has become more narcissistic, more intolerant, and more careless.  We should do what we can to return the world to its proper orbit of peace with justice.  We have much to be grateful for.  Let us express that gratitude to both God and neighbor by coaching young men and women to reconsider what Christ has taught in the gospel.  We might also mention what he said about his judgment for eternity.

Sunday, September 14, 2025

 

Feast of the Exaltation of the Holy Cross

(Numbers 21:4-9; Philippians 2:6-11; John 3:13-17)

There is a charming legend about the discovery of the cross of Christ by Saint Helena, the mother of Emperor Constantine. Unfortunately, there is no historical data to support this legend. It doesn't really matter, however, because today we don't honor so much Jesus’ cross as Jesus, the crucified one. Today we celebrate how the Son of God humbled himself twice, as the second reading tells us, for our salvation. He did so first when he took on mortal flesh and second when he suffered the horrible death of crucifixion.

It is notable that in our celebration we do not refer to the testimonies of the crucifixion in the four Gospels. Rather, we read a short passage near the beginning of the Gospel according to John and an obscure episode in the Book of Numbers. The Gospel in particular indicates the significance of this monumental event of history.

In the Gospel, Jesus is in dialogue with Nicodemus, a Pharisee and Jewish leader.  He represents the Pharisaic Judaism that remained after the destruction of the Temple in the year seventy. Of course, Jesus speaks for the Christians who were being persecuted at that time. This dialogue or debate shows how Christianity is rooted in Judaism, although it has emerged as superior to the old faith.

Jesus cites the passage in Numbers where the Israelites wander through the desert, tired and distressed. Instead of being grateful to God for having rescued them from slavery, they complain about the hardships they endure: the forty years they have traveled while God formed them as His holy people and the provision of manna, the "wretched food" in the reading, which has sustained them. To correct their indignation, God sends them venomous serpents that kill those they bite. When the people repent of their ingratitude, God sends them relief. Out of love for His people, He commands Moses to make a bronze serpent and set it up on a pole. So those who are bitten and see him continue to live.

Now Jesus predicts his own lifting up on the cross as similar to the bronze serpent lifted up on the pole. He says that anyone who sees his lifting up will possess eternal life. We should note the difference between the two lifting ups. In the wilderness, with the lifting up of the bronze serpent, the Israelites receive only an extension of mortal life. With Jesus' being lifted up, those who observe him will receive eternal life—that is, life with God without end.

Jesus has two referents in mind for his lifting up. First, he refers to his crucifixion. Second, he refers to his resurrection from the dead. Both events in the Gospel according to John are moments of glory. Of course, his resurrection represents his victory over death, but how is his crucifixion glorious? Unlike the other evangelists, John reports how the crucified Jesus is surrounded by his family and friends, mocked by no one, and utters efficacious pronouncements like, "Woman, here is your son..." This glorious death is confirmed when Nicodemus himself, who debates with Jesus in this gospel, brings enough spices to bury him like a pharaoh.

Perhaps the most glorious aspect of Jesus' being lifted up on the cross is the universality of the offer it makes. It extends not only to Jews, not only to the pious or the wealthy, but to the entire world. It is true that those who observe him being lifted up must accept that this act of humiliation shows Jesus as their Savior. Nevertheless, everyone has the possibility of salvation because, as the gospel puts it, "God so loved the world."

Friday, September 12, 2025

 

Friday of the Twenty-third Week in Ordinary Time

(I Timothy 1:1-2.12-14; Luke 6:39-42)

C.S. Lewis was baptized as an infant, but at sixteen lost his faith.  He could not believe that a good God would create such a messy world.  However, has he matured, he encountered several highly intelligent men who made him question his atheism.  Feeling pursued by a relentless savior, Lewis one night went down on his knees and prayed.  He then became one of the most effective Christian apologists of the twentieth century.  His story parallels that of St. Paul in today’s first reading.

Although many biblical experts maintain that someone else wrote the First Letter to Timothy for Paul, the letter itself assumes Paul’s voice.  Paul writes that he persecuted the Church as an evidently young and definitely arrogant man.  He shows gratitude for having been rescued from his unbelief and for coming to know Christ. 

Many people today have similar experiences to those of St. Paul and C.S. Lewis.  They have been convinced by the sheer goodness of Christ and clarity of the gospel that egotism and hedonism are not valid ways of being in the world.  They encourage the rest of us when we grow lax in believing.

Thursday, September 11, 2025

 

Thursday of the Twenty-third Week in Ordinary Time

(Colossians 3:12-17; Luke 6:27-38)

Jesus calls his disciples in today’s gospel to a discipline that would make a marine despair.  They are to turn the cheek when struck and offer their tunic when someone has already taken their cloak.  This agenda of nonresistance will not appear to many as virtuous.  Quite the opposite, the one who accepts it will appear sheepish.

Such a stance is redeemed by two conscious choices.  First, disciples must put on, as the first reading says, “compassion, kindness, humility, gentleness, and patience.”  Each of these virtues serves in the rejection of the impulse to defend oneself and one’s belongings.  The second choice is to pray for the grace to overcome the desire for vindication.  One needs the grace of the Spirit to resist the impulse of “fight or flight.”  Demonstrating these compassion and godliness, Christians will be recognized not as cowards but as promoters of a new way of being in the world – the way of divine love.

Today many of us remember the horrific attacks on America perpetrated by Muslim terrorists twenty-four years ago.  The President of the United States at the time, George W. Bush, a practicing Christian, ordered a reprisal against the terrorists’ operating facilities in Afghanistan.  We should ask ourselves whether he violated Jesus mandate to his disciples.  The answer must be “no.”  The President has the responsibility of defending the people.  Still there were limits to the reprisal.  Nevertheless, the counterattacks did not exonerate American Christians from praying for the conversion of their Muslim terrorist enemies.

Wednesday, September 10, 2025

 Wednesday of the Twenty-third Week in Ordinary Time

 (Colossians 3:1-11; Luke 6:20-26)

“There is a difference between the rich and the poor,” the writer F. Scott Fitzgerald told his friend Ernest Hemmingway.  “Yes,” replied the other with characteristic terseness, “money.”  As attractive as Hemmingway’s truism sounds, Fitzgerald makes a better argument.  The poor are generally less educated and more likely victims of various social pathologies.  Also, the poor have God on their side as Jesus makes clear in the gospel today.

Preachers have long noted that the beatitudes in Luke have none of the spiritualizing tendencies that are seen in Matthew.  In Luke it is “the poor” who are blessed, not “the poor in spirit.”  Likewise, those who are simply “hungry” in Luke are being filled, not those who “hunger and thirst for righteousness.”  The needy can now rejoice because Jesus has come to champion their cause.  In contrast, those who know abundance are wise to better beware because Jesus will not allow them much slack at judgment.

Are we to be condemned then if we own a house and a car?  And if we sleep in the night shelter, are we assured of Paradise?  Such conjectures are inevitably made and should be determinedly resisted.  Jesus makes a priority of the poor but sends his Spirit on all of us to take up his causes.  The poor also have to respond to his grace with care for others.  The rich can be saved by showing compassion on the needy.

Tuesday, September 9, 2025

 Memorial of Saint Peter Claver, priest

(Colossians 2:6-15; Luke 6:12-19)

Whatever the author of the Letter to the Colossians had in mind by “empty, seductive philosophy,” it is not difficult to find such sophistry in the world today.  From the amount of pornography available on the Internet, sexual pleasure obviously holds many people captive.  Even more pernicious is the cult of the ego.  People believe the absurd ideas that they are the creators of themselves and may do whatever they please.

The writer sees Christ as the salvation from all such erroneous ideas.  Christ brings people together in mutual love rather than allow them to exploit one another.  He does this not by imposing himself on others as was done with Israel’s Law.  Rather he takes the burden of the Law on himself by sacrificing himself on the cross, a faithful Jew until the end and at the same time the God of all. 

Whether Paul authored the letter or one of his disciples, the writer asks his readers to “walk in (Christ).”  We are to avoid sin, love our neighbor, and depend upon God for moral support.

Monday, September 8, 2025

 

Feast of the Nativity of the Blessed Virgin Mary

 (Romans 8:28-30; Matthew 1:18-23)

Final cause denotes the purpose for which something is made.  The final cause of a cup is to hold a drink.  What is the final cause of humans?  Why are they born?  Some will respond quickly “to know, love, and serve God.”  This catechism answer is true but not complete.  Each person has a particular purpose or final cause.  The first reading indicates this truth where it mentions that humans “are called according to his purpose.”

Somehow humans must discern God’s purpose for themselves.  They are to assess personal talents, interests, needs and necessities to determine what God wants of each of them.  Mary, the Virgin of Nazareth, was called to be the Mother of God.  Luke’s gospel records how she received this vocation through the message of an angel.  Yet the episode indicates some discernment on her part as she asked the angel how it could happen since she had “no relations with a man.”

Of course, youth is the time when most of us discern the monumental callings of marital state, career, and general stance in life, including faith commitment.  Yet as we age, we are called to refine our choices.  We can turn to Mary for assistance.  She provides more than intercessory prayers.  She also models careful discernment.

Sunday, September 7, 2025

23rd SUNDAY IN ORDINARY TIME

(Wisdom 9:13-19; Philemon 9-10, 12-17; Luke 14:25-33)

The second reading and today’s Gospel challenge us to be better Christians by calling into question our commitment to the Lord Jesus. In this way they echo one of the most prophetic works of the twentieth century, The Cost of Discipleship, written by the German pastor Dietrich Bonhoeffer.  Just before World War II Bonhoeffer warned the German people that being a Christian means opposing injustice such as was occurring in Hitler’s regime. He said that one cannot simply declare oneself a believer, say a few prayers, and expect eternal life. He called such an approach to faith “cheap grace.” Today we might say “Christianity light,” which cannot save. With this perspective, let us interpret the Gospel and apply it to Paul’s Letter to Philemon.

Many people were following Jesus because of the healings he had performed. As he noticed the crowds growing with each mile he walked, Jesus turned to confront them with the challenge of discipleship. He said that in order to be his disciples, they had to love him and “hate” everyone else. This is the literal translation of the Aramaic Jesus spoke. In reality, he does not want us to hate anyone. Rather, he wants us always to give him priority -- to do his will, not our own nor anyone else’s. Even when it costs us dearly, we are to conform our ways to his, who is the perfect image of God the Father.

To show that everyone must submit to him if they are to accompany him to salvation, Jesus gives two examples. The first is for the poor. A small farmer must determine if he has the resources to build a tower before beginning the project. In the same way, any man or woman must discern whether they have the courage to commit themselves fully to Jesus. If they do not, it would be better for them to turn away. The rich, too, cannot avoid the costly decision of following Jesus. A king must determine whether he has enough troops to defeat the enemy army before meeting it in battle. In the same way, the wealthy person must ask themselves if they are willing to sacrifice their riches in order to follow Jesus. If not, it would be better for them to walk away.

We might ask ourselves: what are the particularly great challenges today? One is the dilemma of a couple who desires a child of their own but has not been able to conceive. They must resist the temptation of turning to in vitro fertilization, which dehumanizes marital love. Another challenge today, especially at universities, is the temptation for students to use artificial intelligence to do their assignments. Some say it is merely taking advantage of available resources, but in reality it is just another form of cheating. In the Gospel, Jesus indicates that everyone has a personal challenge to face regarding doing his will when he says: “Whoever does not carry his cross and follow me cannot be my disciple.”

In the second reading, Paul confronts Philemon with a demanding challenge. He asks him to free his slave Onesimus because of his faith in Jesus Christ. Onesimus had fled from Philemon’s house and found Paul who instructed and baptized him. Now Paul wants Philemon not only to accept Onesimus back, but to welcome him with all the rights of a brother. At stake in the dilemma that faces Philemon is his acceptance of the transforming grace of the Gospel.  Has Philemon truly accepted the grace which changes hearts from rancor to peace, from superiority to equality?  Paul is implying that if Philemon refuses to allow his heart to be changed, then he is not truly a disciple of Jesus.

Sooner or later, Philemon’s dilemma will become our own. Each of us will be challenged in a very personal way to act according to the will of Christ and not according to our own. For all the promise it carries, may we act as Christ would have it.

Friday, September 5, 2025

 

Friday of the Twenty-second Week in Ordinary Time

(Colossians 1:15-20; Luke 5:33-39)

Today’s first reading was composed as a hymn of glory to Christ.  Its difficulty to comprehend may stem from the fact that, like all songs, it was written as poetry.  As such, it strives not just to explain but also to edify by its rhythm and imagery.

The hymn was inserted by St. Paul, or perhaps one of his associates, into the Letter to the Christian community in Colossae.  The community was being challenged at the time by strange teachings regarding heavenly powers and earthly practices.  These teachings took away from the centrality of Christ’s work both in creation and in redemption. 

What the hymn proposes for the Colossians’ consideration is crucial for our understanding of Christ as well.  Let’s try to state these proposals.  First, Christ resurrected from the dead is the perfect image of the unseen God.  Second, Christ existing from all eternity was the source and end of all creation.  Finally, as creation was falling apart through sin, Christ has brought the pieces together by his death on the cross and holds them together in the Church.

Thursday, September 4, 2025

 

Thursday of the Twenty-second Week in Ordinary Time

(Colossians 1:9-14; Luke 5:1-11)

“Deep water” for fishermen is the water beyond the shallows near land’s edge.  Large fish gather there to prey upon the smaller fish and plankton.  Fishermen like Pedro, James, and John in today’s gospel will troll deep water in the hope of making a significant catch.

“Deep water” for most people is the profundity of life that holds life’s meaning.  It is family, career, or major investment where they recognize what makes life worth living.   When Jesus tells Peter to “put out into deep water,” he is directing him to do more than look for fish. He means to reveal to Peter how to live the rest of his life. 

Our faith is “deep water.”  It gives us ultimate meaning by showing us how to live with integrity through the ups and down of time.  Equally important, it provides both our goal in life and the help to attain that goal.

Wednesday, September 3, 2025

 

Memorial of Saint Gregory the Great, pope and Doctor of the Church

(Colossians 1:1-8; Luke 4:38-44)

When Jesus cures Peter’s mother-in-law in today’s gospel, he “rebukes the fever.”  The evangelist Luke uses the same word here as he did a few verses earlier when he wrote that Jesus rebuked the demon possessing a man.  In biblical times demons were thought of as the source of physical ailment.

How should we understand what happened?  If possession is the cause of disease, why do we see a doctor and not an exorcist when we are sick?  Perhaps the ailments which Jesus healed were psychosomatic illnesses which the commanding presence of Jesus resolved.  But how were there so many cases of psychosomatic then compared to a relatively small number today?

It is better to think of Jesus’ cures as demonstrations that he has come to establish the Kingdom of God.  The Father has bestowed on him, as sometimes does on others, the ability to effect cures over disease.  Jesus has similar power over other forms of evil like ignorance and corrupt habits.  We rightly consider these evils as demons that prevent us from becoming holy and loving women and men.  But this reign of terror has been upended with Jesus.  Like those in today’s gospel, we need to beseech him to rebuke the spirits affecting us.

Tuesday, September 2, 2025

 

Tuesday of the Twenty-second Week in Ordinary Time

(I Thessalonians 5:1-6.9-11; Luke 4:31-37)

Every once in a while, the writings of Nostradamus, a sixteenth century French physician, is dusted off to make a prediction of the end of the world.  The supposed seer wrote a thousand verses of poetry that are interpreted, most always after the fact, to have accurately predicted the future. But little if any of his work can be read as precisely saying what or when future events will occur.  In the first reading today St. Paul tells his readers to dismiss foretelling such as Nostradamus’s of the imminent end of the world.

Paul echoes Jesus in saying that the end will come like a “thief at night.”  His readers are to stand ready at all times to greet the Lord when he arrives to claim his own.  Paul evidently believes that the end will come sooner rather than later, but this is not his point.  Rather, he wants the Thessalonians to not make special preparation for that end.  Rather, they are to stand ready for the end semper fi by living as “children of the light.”  This means that he wants the Thessalonians to be a showcase of charity and peace.

We do not know when the world will end.  There is a prediction that a meteor is closing in on the earth and will cause its demise.  Scientists say that in a few billion years the sun will run out of fuel, expand, and engulf the earth in flames.  There are other, more tragic scenarios.  Humans have the capacity to end life on earth with nuclear weapons.  We are wise to stay prepared as Paul tells us.  There is no need to live in perpetual fear, but there is good reason to practice charity and peace.