Sunday, September 20, 2026

 

TWENTY-FIFTH SUNDAY IN ORDINARY TIME, September 20, 2026

(Isaiah 55:6-9; Philippians 1:20-24, 27; Matthew 20:1-16)

Have you ever noticed how attentive children are to justice? If you give one child a larger piece of cake than another, they will shout, “That’s not fair!” However, children often lack the experience and wisdom to discern true justice.  They see only the outcome of an event without considering other factors involved in justice. The child who receives the larger piece could have been last in line when the hamburgers ran out. Today’s Gospel reading tells of workers who also lack a full sense of justice.

The parable of the vineyard owner and the workers follows the story of the rich young man who asks Jesus what he must do to inherit eternal life. When Jesus tells him to sell his possessions, give the proceeds to the poor, and follow him, the rich man leaves him saddened. Then Jesus proclaims that it is impossible for humans to save themselves, that only God can give eternal life. At this point, Peter reminds Jesus that the disciples have left everything to follow him, and Jesus assures them that their reward will include eternal life. He adds, “Many who are first will be last, and many who are last will be first.” Then he tells them the parable to explain the meaning of the saying.

The “first” in the parable are those who have worked all day under the blazing sun. They receive the denarius that was promised them in the early morning.  However, they expected more because those who came to work much later received the same denarius. When those who worked longer complain to the landowner, they are told that they received the agreed-upon amount. They were neither cheated nor deceived.

The issue here is the fairness of the landowner and, because the landowner obviously represents God, the fairness of God. Is God just or not to Jews who have lived under the full weight of Torah their entire lives while Greek Christians, who came to know God’s will seemingly yesterday, have the same glory as their destiny? We have the same unease when we see the rich arriving at Mass in their Lexuses and the poor on the bus. Although God may seem capricious to us for not rewarding those who have sweated harder more reward, we must recognize that we don't know all the factors involved. We are like children crying, "It's not fair!" However, our sense of ​​justice may be flawed. Eternal life is not a reward for work but a gift from God to his children. Neither saints nor reformed murderers deserve heaven any more than a baby deserves to be born in the United States and not in Haiti. Only by having lived as God’s children, demonstrating the love of the Holy Spirit to all, can we speak of deserving the Kingdom of heaven.

We must not think of God's grace as arbitrary. The Second Vatican Council taught that God has provided everyone, even the unbaptized, with the grace to attain eternal life. As the prophet says in the first reading, the ways of the Lord are not human ways. Some may not have to struggle as much as others; however, no one lacks the means to reach God’s Kingdom.

One more thing. After hearing the complaint of the first workers, the vineyard owner responds to one of them: “'Friend, I am not being unfair to you.'” The Greek word used here for “friend” is not meant to signify a loved one. The Greek does not say “philos” but “hetaire,” which does not carry the affection of “friend.” “Hetaire” is more of a comrade than a friend. This is significant because true friends of God would not complain to see others receive His blessings. On the contrary, friends of God, endowed with the Holy Spirit, would rejoice when they see His other friends favored.

Friday, September 18, 2026

 

Friday of the Twenty-fourth Week in Ordinary Time

(I Corinthians 15:12-20; Luke 8:1-3)

A famous painting of Mary Magdalene hangs in the National Gallery in Washington, D.C.  It shows a loosely clad woman meditating in front of a looking glass.  She is fingering a skull, which sits in front of a burning candle.  “What’s it all about?” she seems to ask herself as she contemplates life and death, herself, and Christ, the light of the world.

The painting is called “The Repentant Magdalene,” but this is a misnomer.  That title reflects a popular but unfounded belief that Mary Magdalene was a reformed prostitute.  Preachers through the ages have concluded that she is the same as “the sinful woman” who bathed Jesus’ feet with her tears in yesterday’s gospel passage.  But today’s gospel identifies her only as the woman “from whom seven demons had gone out.”  Demon possession in the New Testament is associated with sickness and hysteria, not moral depravity.  Mary Magdalene’s presence at this point in the gospel likely indicates Luke intention of showing how Jesus attracted different kinds of women, as well as of men, to himself.

The mirror in the painting invites us to ask the same question Magdalene seems to ask: “What’s the point of it all?”  Is our destiny just dry bones that will wither in time?  Or is Jesus the fire who enlightens our minds today and will raise our desiccated bones from death tomorrow?  We know the answers to these questions.  Our tasks are to live with the implications of the answers in mind and to share them with the world.

Thursday, September 17, 2026

 

Thursday of the Twenty-fourth Week in Ordinary Time

(I Corinthians 15:1-11; Luke 7:36-50)

At the beginning of his letter, Paul wrote that he was responding to questions he had received from the Corinthians.  He reserves addressing the question of the resurrection from the dead for last because it is the most important of all.  Indeed, as John 3:16, proclaimed at Mass just the other day, testifies, human salvation hangs upon belief in it.  Why is the question of resurrection so critical? Two reasons come to mind.

The first reason presents the issue from the human perspective.  Death is the greatest of evils, the most formidable of human enemies.  This is evident in the death of a youth when most of the joys and hopes of life are yet unrealized.  But even for an elderly person, death takes away all that is of greatest meaning – loving relationships, growth in knowledge and wisdom, and hope of union with the Creator.  God’s gift of resurrection from the dead assures the realization of these blessings.

The second reason suggests God’s perspective.  Belief in the resurrection– the permanent and completely unexpected victory of life – implies acceptance of Jesus’ message.  Jesus came to preach God’s gratuitous and inviolate love for humans.  Acceptance of this love requires a similarly radical belief in the outrageous claim of resurrection from the dead.  Paul provides a long list of witnesses to the resurrection of Jesus.  Nevertheless, belief for rational people is still daunting.  It takes an abiding trust as well as a firm conviction of will to reorient our lives in line with God’s love.

Wednesday, September 16, 2026

 

Memorial of Saints Cornelius, Pope, and Cyprian, Bishop, Martyrs

(I Corinthians 12:31-13:13; Luke 7:31-35)

N.T. Wright is a well-known Anglican Biblical scholar and bishop.  He introduces one of his books on Jesus with a controversial claim.  He says that people don’t want to accept Jesus for how he is described in the gospels.  Rather they accept him for how he confirms their pre-established religious and social convictions.  It’s the same problem that Jesus faces in today’s gospel.  The people don’t want to listen to him because he differs from their expectations of God’s prophet.

What was Jesus like and what did he teach that was so difficult to accept?  The answer to these questions is perhaps best expressed by St. Paul in today’s first reading.  Jesus incarnated God’s perfect love and taught it to anyone who would listen.  Because of the radicalness of that love, he bore the enmity of religious leaders, believed in people who had given up hope for salvation, and endured the greatest human suffering.

Saints Cornelius and Cyprian, the martyrs we celebrate today, were different from most people in this respect.  They understood that Jesus called them and everyone else to a self-sacrificing love and did not waver in practicing it.  They died a premature and violent death to honor Jesus for his sacrifice and his teaching.

Tuesday, September 15, 2026

 

Memorial of Our Lady of Sorrows

(I Corinthians 12:12-14.27-31a; John 19:25-27)

In today’s gospel Jesus is doing more than providing for his mother in his absence.  He is making his Church a family of followers.  The Beloved Disciple, faithful to Jesus to the end, represents all Christian believers.  With Mary as their common mother, they are to love one another as brothers and sisters.  That is, they now share more than common ideas and values but an intimacy of blood -- Christ’s blood in their veins.  Helping one another will be as natural for them as an elder sister taking care of younger siblings when parents are off giving birth to another child.

Mary provides the community a sure and substantial influence with Christ, her Son.  She is especially close to the Lord not only because of her natural relationship as mother but, strangely even more so, because of her attention to him as a follower. Like Catherine of Siena’s mother followed her mystic daughter on her benevolent missions, Mary accompanied her ever-gracious son on his salvific journey.

We do not have to pray to Mary.  After all, as the Letter to the Hebrews teaches, Jesus himself is our most efficacious mediator with God, the Father.  But there are times and conditions when we can pray to Mary with more fervor.  Certainly, a mother mourning her dead child will have common cause with the Mother of God.  And so might most of us when we think of how close our mothers once were to us.  As hurting or needing children, we called upon our mothers and unfailingly had their assistance.

Monday, September 14, 2026

 

Feast of the Exaltation of the Holy Cross

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

A very successful businessman was defending his care for the oppressed. He said that as a boy, his father taught him to respect all people.  One day he used a racial slur in front of his dad.  The elder became so irate that he had the future man of success wash his mouth with soap.  The man never forgot the lesson and regretted his prejudicial remark for many years to come.

Today’s first reading tells how the Hebrews in the desert began to resent their liberation from slavery.  After their all but impossible deliverance from Pharaoh’s army, they grumbled that the Lord had delivered them.  Like the businessman’s father had his son wash his mouth with soap for the youngster’s insolence, God had the snakes bite the people for their ingratitude.  However, seeing the image of the snake that bit them mounted on a pole, the Hebrews repented of their sin and were healed of the deadly snake venom.

The Feast of the Exaltation of the Holy Cross reminds us to see in Jesus mounted on the cross the result of our sinfulness.  He suffered one of the most excruciating deaths imaginable that we might be forgiven of our failure to live as God commands.  By allowing himself to be crucified, Jesus took upon himself our sins.  We have life – eternal life even – because he suffered such a horrible death.

Sunday, September 13, 2026

 

24TH SUNDAY IN ORDINARY TIME

(Sirach 27:33-28:9; Romans 14:7-9; Matthew 18:21-35)

Today’s gospel passage addresses one of Jesus’ hallmark themes: forgiveness. It shows that Christ came to reconcile us with God and with one another. Alienation—that is, being at odds with others—is a primitive human condition. We find it in the garden immediately after the man and woman ate the forbidden fruit. Instead of acknowledging his disobedience, the man tries to blame his partner for everything. He tells God, “The woman… gave me the fruit…”

It is always a passion that causes us to offend one another. It may be envy, anger, or another of the “deadly sins” that leads to vicious acts or hurtful words. However, in Adam's case in the garden, it was simply the fear of punishment that moved him to alienate himself from Eve.

Our offenses never simply affect another person or people but always involve God. By sinning, we separate ourselves from God. For we disobey his will that we live in peace with everyone. Like any human head of household, God wants all his people to get along with one another.

To restore peace between brothers and sisters separated by sin, Jesus insists on forgiveness. The word forgiveness has Old English roots: for meaning completely and giefan meaning to give. To forgive, then, is "to give completely" or, better, "to give a complete benefit." In the case of a debt, forgiveness is to completely cancel the debt.

Let us apply this to Jesus' parable in today’s gospel. Jesus is giving instructions on the reconciliation of sinners with God and with the community. Peter asks him if it is necessary for the community to forgive a sinner up to seven times. Jesus replies with an unexpected answer -- not just seven times but seventy times seven. In other words, Jesus wants us to always forgive a sinner, at least if he or she sincerely asks us to.

Then he tells the disciples the parable of the servant who owed the king 10,000 talents. This was an almost unimaginable amount of money at the time. (The talent was the most valuable currency then, and 10,000 was the largest number used.) However, by asking for time to pay the debt, the servant touched the king's heart and received a complete cancellation of the debt.

Understood in the transaction was the condition that the servant show mercy to others, as the king had shown him. However, as soon as he was given the opportunity, the servant refused to forgive a debtor a relatively small amount. In fact, he wanted to imprison the debtor until he was paid back in full. When the king heard of this abomination, he became angry. He ordered that the wicked servant be delivered to the torturer until he "paid back what he owed." That is, for the rest of his life, given how enormous his debt was.

The parable applies to our “brothers and sisters” in the Church when they ask for our forgiveness. We must forgive them “from the heart,” not only monetary debts but all kinds of offenses when they sincerely ask for it.

But what would Jesus say if our offenders do not ask for our forgiveness? And what would he do with offenders with whom we do not share the same faith? Last Sunday’s gospel reading ended with the command that, if the sinner does not repent of his crime, he should be treated like “a pagan or a tax collector.” At first glance, it seems that Jesus is advocating disdain for the sinner or, at least, his isolation. But how did Jesus treat tax collectors and pagans? Didn’t he strive to reconcile them with God? That is how we should act toward our hardened offenders. We should pray that they repent and be ready to forgive them if they do. We should always remember that God has forgiven our sins. Therefore, we want to do everything possible to help those who offend us to be forgiven.

Friday, September 11, 2026

 

Friday of the Twenty-third Week in ordinary Time

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

Twenty-five years have passed since the day of infamy.  On September 11, 2001, a score of Muslim terrorists shocked the most powerful nation on earth.  They caused the death of approximately 3000 inhabitants of the United States by crashing four hijacked passenger jets into three fully occupied office buildings.  Of course, the nation responded to the outrage with the result of 300 times as many deaths in several Muslim countries over the years.

In today’s gospel Jesus speaks as a teacher and prophet.  He tells his disciples to remove from their eyes whatever causes them to hate others.  Whether it is fear or prejudice, they must remove it so that they might see everyone as a brother or sister.

How would he judge the clash of civilizations between radical Islam and postmodern western culture?  He would likely condemn the use of violence as wicked. Then he would invite all parties involved to introspection and dialogue.   He would tell Muslims that all human beings must be respected with the full range of rights declared by the United Nations almost eighty years ago.  He would instruct the West to open their eyes to see how lust, selfishness, and greed are eroding families and communities.  Greater, more irredeemable tragedy will come unless all reform their ways to promote love in truth and justice in action.

Thursday, September 10, 2026

 

Thursday of the Twenty-third Week in Ordinary Time

(I Corinthians 8:1b-7.11-13; Luke 6:27-38)

St. Paul’s intention in saying that “knowledge inflates with pride, but love builds up” is somewhat obscure.  He seems to mean about the same as the famous line of the English poet, Alexander Pope:

“A little learning is a dangerous thing;

Drink deep, or test not the Pierian spring:

There shallow draughts intoxicate the brain” …

 

Having learned only a little, some think that they know a lot.  They should heed Socrates, one of the wisest people who ever lived.  He told listeners that the more he knew, the more he realized that he did not know.

Paul is not giving his readers a theory of knowledge.  Rather, he wants them to value love more than knowledge or anything else.  He will draw out this lesson later in the letter.  Here Paul is warning that those who pride themselves with knowing what others don’t know should take care.  They may do or say something that will cause the downfall of a brother or sister in Christ.  If this happens, they will have to answer to God.

For love of Christ and neighbor, we should avoid words and actions that may cause others to sin.  Sometimes we do so without it being our intention.  We may only want to please ourselves.  But this is unacceptable for members of Christ’s Church.  As parts of his Body, we cannot do or say anything without affecting other parts.

Wednesday, September 9, 2026

 

Memorial of Saint Peter Claver, priest

(I Corinthians 7:25-31; Luke 6:20-26)

If ever there was a people hungry, thirsty, and maltreated, it was the African slaves transported in cargo ships to serve on plantations across the Americas.  Historians tell of the ships being vastly overcrowded with many dying on route.  To those who take care of victims such as these Jesus directs his sermon in today’s gospel.

Among the few who responded to the Lord’s urgency was St. Peter Claver.  This Spanish Jesuit went aboard slave ships anchored in Cartagena, Colombia, to bring some relief to the many Africans being enslaved.  He not only administered bread and water but also taught the people catechism so that they could join the Church and receive salvation.

Disgracefully people are still being enslaved today.  The sex trade has led to many women and children being taken from their families and forced to commit dehumanizing, sinful acts.  Law enforcement around the world must pursue the perpetrators of these crimes.  We must not participate in the trade it obliquely by viewing pornography.  Of course, prayer for the victims and advocacy against the slave trade are also in order.

Tuesday, September 8, 2026

 

Feast of the Nativity of the Blessed Virgin Mary

(Micah 5:1-4a; Matthew 1:18-23)

There is a lovely Orthodox Christmas hymn that brings out the meaning of today’s feast.  The hymn begins by asking what would be a suitable gift from humans to the newborn Savior.  It reviews the gifts of other creatures: the angels give a hymn, the heavens, a star; the shepherds, their wonder; and the earth a cave.  Then it pronounces the greatest gift of all.  It is the human gift of a virgin mother.

The hymn exemplifies the synergy between the divine and human.  God has provided His Son while humans have cooperated by providing a mother without whom the saving act of Christ could not have taken place.

Mary is not God.  She does not merit worship. But she may be called the greatest of all humans besides the Savior himself.  She merits our veneration and reflection.  For this reason we celebrate her birth today.

Monday, September 7, 2026

 

Monday of the Twenty-third Week in Ordinary Time

(I Corinthians 5:1-8; Luke 6:6-11)

The sin of incest angers St. Paul in today’s reading (from the First Letter to the Corinthians).  He notes that the sin has already caused foolish boasting probably over its tolerance of an outrageous act.  Realizing that as a virus can kill the body, permissiveness of scandalous sexual depravity may ruin a religious community, Paul calls for immediate action. 

He orders the community to deliver the culprit “to Satan.”  He means that they expel the man from the community and report him to civil authorities.  Although sexual immorality was rampant in Greek society, incest was not.  As the local government would prosecute the man, the community would pray for his soul.

Society in our time has accepted fornication and other types of sexual sin.  It has always been a difficult issue to address. Even regular members of the Church sometimes turn a blind eye toward it.  We should see it for what it is: a submission to passion that can have harmful effects on the community as well as the individuals involved. It deserves stigmatization. It is also important to remember that Christ has redeemed us from this sin and all others.  His grace will strengthen us in temptation and forgive us in repentance.

Sunday, September 6, 2026

 

TWENTY-THIRD SUNDAY IN ORDINARY TIME, September 6, 2023

(Ezekiel 33:7-9; Romans 13:8-10; Matthew 18:15-20)

Today’s Gospel reading comes from the fourth of the five major discourses forming the body of the Gospel of Matthew. In some ways, this discourse is the most difficult to appreciate, as it contains a vision of the Church that differs from contemporary reality. We see the Church today as a well-structured institution with more than a billion members. In Matthew’s gospel, the Church is considered as a small community of equals.

The reading shows Jesus concerned about the dignity of all members of the Church. It recounts the case of a member who has sinned and describes how the witness to the crime should go to the sinner “alone.” When he finds him, he should admonish him for having done wrong. The witness goes “alone” to the suspect to preserve his dignity. It is possible that the witness may have misjudged the other person’s actions. Also, going “alone” will prevent the suspect’s loved ones from forming negative thoughts about him without knowing all the facts of the case.

Once, a detective went to a suspect’s house to make an arrest. Instead of entering, he asked the suspect to come outside. He later explained his reason for not entering the suspect’s house: he wanted to respect the man’s dignity. He didn’t want the man’s children to think their father was bad or that he had committed a crime before being tried and convicted.

Human dignity has been the foundation of the Church’s Social Doctrine. It is defined as “the intrinsic value of every person, which stems from being created in the image of God.” According to Pope Leo XIV’s new encyclical, misunderstandings about human dignity often arise. Some think that a person has dignity only when he can think clearly, live independently, and not suffer greatly. Others believe that dignity is something a person earns through her own efforts. These notions of dignity have a certain validity, but they don't encompass the essential nature of the concept. The elderly woman in the assisted living facility has not lost her dignity, nor has the unborn child in his mother's womb, nor has the criminal in prison.

This weekend we need to reflect on the dignity of workers because in the United States and Canada Labor Day is celebrated tomorrow. Labor Day should never become merely the last holiday of summer. Rather, it should be an opportunity to think a little about what work is and how to enhance the dignity of the worker.

The Church teaches that work, in its origin, is not a punishment but a gift. Through work a person participates with God in creation. Work also gives workers the opportunity to develop their talents so they can become better people. Likewise, it provides sustenance for their families and opportunities to serve in the community. Finally, work allows workers to make the world a more just place. This applies to all just work. Both house cleaners and heart surgeons improve their lives and contribute to the common good when they perform their jobs well.

Pope Leo's encyclical points out the challenges that Artificial Intelligence poses to the dignity of workers. Among other things, it will eliminate many jobs. It will increasingly endanger the miners who extract the minerals to power AI machinery. And it may render human thought obsolete in favor of machine calculations.

How does the Pope guide us in facing these challenges? He reminds us that we all have a responsibility to overcome them by building a civilization of love. He adds that no one can do everything necessary to achieve this civilization, but everyone has something to contribute. He mentions the need to foster dialogue among nations so that the benefits are reciprocal and the harm does not disproportionately affect poor nations. Finally, he urges us to turn to Jesus Christ through prayer and imitation. For Jesus became both a worker and a man who identified with the marginalized and helped everyone. Undoubtedly, his wisdom will guide us beyond calamity with IA and towards a world where love reigns.

Friday, September 4, 2026

 

Friday of the Twenty-second Week in Ordinary Time

(I Corinthians 4:1-5; Luke 5:33-39)

So, you like aged wine.  It is so mellow that you let it linger on your tongue.  In today’s gospel Jesus compares the old way of practicing faith in God to your savory wine.  It is quite rich and satisfying.  But it fails to bring transcendence, at least the transcendence that Jesus is bringing into the world.

The new wine, who is Jesus Christ, makes its drinkers high in the sense that they are raised to a level near that of the Son of God himself.  They can love others as God loves them, not because they are good, but despite their shortcomings.  Those who savor the new wine can find peace where there is antipathy, and hope where there is discouragement.  They know that Christ is their brother and that he makes all the difference.

We take the new wine in the Eucharist.  It is contained in the host that we allow to linger on our palates, and it more tangible in the Blood of Christ, where the priest permits it to be given to all.  The new wine contains the Holy Spirit who acts as a stimulant moving us to thank God and to assist others.

Thursday, September 3, 2026

 

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

(I Corinthians 3:18-23; Luke 5:1-11)

St. Paul orders Church relations in a radical way in today’s first reading.  For him those holding offices in the Church have less importance.  These are the apostles and evangelists who roam the earth preaching Christ.  They are meant to serve the people of God, who in turn serve the Lord Jesus who serves God the Father.  This differs decidedly from the Medieval arrangement which saw nobility on the first tier, followed by the clergy on the second tier, and then commoners.

Pope St. Gregory the Great, a sixth century pope, Church Father, and Doctor of the Church, took with Paul’s revolutionary arrangement to heart.  He called himself “the servant of the servants of God.”  He understood what Christ meant when he told his apostles that they were to serve and not to be served.  Gregory’s charity was so bountiful, his achievements so manifold, and his impact so considerable that he is recognized as one of three popes called “the Great.”

We should strive to see ourselves as Paul sees the Corinthian faithful.  We are the “People of God,” as Vatican II proclaimed.  We exist to give God thanks and praise.  The clergy helps us on this mission.  But we must make the effort to break with the sinful aspects of the world to live as God’s true sons and daughters.

 Wednesday of the Twenty-second Week in Ordinary Time

 (I Corinthians 3:1-9; Luke 4:38-44)

 As before, in today’s gospel Jesus retreats to a deserted place and is tempted.  This time, however, it is not Satan who does the bidding but “the crowds of people.”  They want Jesus to stay in their town to help them.

 Jesus has successfully met the people’s needs.  His speaking with authority has left them astonished.  His casting out maddening demons and curing illnesses has healed them mentally and physically.  Why wouldn’t they want such a prophet to remain among them?  The gospel mentions that the people try to prevent Jesus from leaving but does not mention how. We might imagine their making offers difficult to refuse.  They may tempt him with a life-tenure as rabbi of their synagogue.  Or perhaps they propose the hand of the beautiful daughter of the town’s richest merchant in marriage!

 But Jesus knows that he is no local guru.  He has come to bring about the universal Kingdom of God.  He will inaugurate it with words, deeds, and ultimately with his life.  He is not to be deterred by temptations of beauty or security.  Jesus here offers us an example and an assurance.  Like him we must know what we are about as Christians and not allow ourselves to be lured away from holiness.  Equally important, Jesus assures us that he will not be distracted from his mission of saving us.

Tuesday, September 1, 2026

 

Tuesday of the Twenty-second Week in Ordinary Time

(1 Corinthians 2:10b-16; Luke 4:31-37)

Cartoons of the 1950s and 60s often depicted characters undergoing temptation .  They showed an angel and a devil bidding their consciences.  Typically, the angel appeared in a balloon at one ear and the devil in a balloon at the other, each with a message of encouragement to follow its way.  The drama, of course, turned on which spirit the character would heed.  The arrangement seemed silly at the time, but it is not irreconcilable to experience. In any case, St. Paul writes of soul struggle in today’s first reading.

Paul tells of contrasting spirits – the “spirit of the world” and the “Spirit of God.”  The “spirit of the world” sees things in terms of advantages to the self.  It looks at other people as physical objects meant to feed their desires for power, prestige, or pleasure.  The “Spirit of God,” on the other hand, views people as does the Creator and Redeemer.  It inspires its possessors to care for others so that they may thrive.  Paul is exhorting the Corinthians to follow the “Spirit of God” imparted as they came to believe in Christ and were baptized.

We are subject to the “spirit of the world” – “Spirit of God” contention.  Part of us wants to see the world as our dominion to be exploited for our gratification.  Part of us, however, knows that we are here to serve the Lord.  We raise the volume of its voice by prayer, the sacraments, and attending to the Word of God.

 

Monday of the Twenty-second Week in Ordinary Time

(I Corinthians 2:1-5; Luke 4:16-30)

Today’s gospel takes us back to the beginning of Jesus’ ministry in Luke’s version of the story.  Notably Jesus has a decidedly social agenda.  He does not speak of forming prayer groups or upgrading the liturgy.  Rather, he will preach God’s love to the poor and proclaim dignity to the oppressed. 

The people who hear Jesus are “amazed” with his ability to speak.  However, they show no interest in his agenda.  Rather, they ask, where did this “son of Joseph” receive such eloquence?  Jesus himself perceives that they have more interest in seeing him work miracles than of assisting him on his mission of justice.  Such apathy will be an all too common response through the ages to the gospel he preached.

Hopefully, we will do better.  The gospel calls us not only to living according to the law but to advocate for justice and to practice mercy on behalf of the oppressed.  To assist us in this often demanding work we have the sacraments and Scripture.  They store love in our hearts that we might help others know God’s goodness.

Sunday, August 30, 2026

 

TWENTY-SECOND SUNDAY IN ORDINARY TIME

(Jeremiah 20:7-9; Romans 12:1-2; Matthew 16:21-27)

Today’s Gospel reading follows immediately after last Sunday’s. We recall how Simon pronounced Jesus “the Messiah, the Son of the living God,” and Jesus returned the compliment by calling him “Peter,” the rock upon which he would build his church. Indeed, the two passages form a dialogue that should be read as a single passage. Yes, Jesus is the Messiah, but not a conquistador. And Peter may be a rock, but not polished and ready for use. In fact, he will have to be reshaped to serve as the cornerstone of Jesus’  Church. The reshaping begins as soon as Jesus reveals the tribulations the Messiah will undergo.

Jesus tells his disciples that precisely because he is the Messiah, he must suffer greatly. He says that he will be condemned and martyred. Peter objects to this prophecy, considering it a negative way of thinking.  He begins to argue with the Lord. Although Peter wants to keep his criticism private, Jesus thinks otherwise. He believes it is necessary to correct Peter openly and drastically so that all his disciples realize how serious the matter is. First of all, he calls Peter “Satan” for tempting him with references only to victory. Then he says that instead of acting as a foundation stone, Peter seems more like a stumbling block.

Jesus explains the kind of sacrifice his disciples will have to make if they want to follow him. He says that to be his faithful disciples, they must deny themselves, take up their individual crosses, and follow him. In other words, they have to change their way of thinking and acting. Instead of thinking of themselves as their primary concern, they have to be concerned first and foremost about God. Instead of acting out of self-interest, they have to serve the Lord. It is the ultimate transition that must be experienced to become part of the Kingdom of God.

A fable can help us understand this gospel lesson. A hen and a pig were walking around the farm one morning. They wanted to give the farmer a special birthday breakfast. The hen turned to the pig and said, “Let’s give him bacon and eggs! It’s his favorite food.” The pig stopped, looking worried, and shook his head. He said to the hen, “Wait, please. For you, that breakfast is just a small contribution. For me, it’s total sacrifice!”

What the hen suggests to the pig may sound harsh, and it really is. But it’s also what Jesus is proposing for his disciples. It is, if you will, “the cost of discipleship.” For the parents of a child with cerebral palsy, “taking up their cross and following him” means caring for their daughter all day, every day. For the single woman with no family responsibilities, it might mean helping the Missionaries of Charity with their ministries to abandoned women and children. For retired people, it could be volunteering to tutor children with reading difficulties.

And what if we don't want to fully commit ourselves fully to serving the Lord? What if we only want to pay a tithe and attend Sunday Mass? Then we would be like the hen in the story: unworthy to be true disciples of Jesus. Perhaps we wouldn't be completely lost, but we should begin to pray assiduously that the Lord will turn us into genuine disciples. We will not have a place in the Kingdom if our way of loving does not conform to Jesus' way. To be his disciples means that we love others as he has loved us.

Friday, August 28, 2026

 

Memorial of St. Augustine, Bishop and Doctor of the Church

(I Corinthians 1:17-25; Matthew 25:1-13)

Today’s reading from the First Letter to the Corinthians illustrates one of St. Augustine’s most salient teachings.  Paul tells the Corinthians that they have not been brought to Christ by either eloquence or wisdom.  Rather it is through the cross of Christ that they are being saved.  His sacrifice is more than an act of heroism; it is a humbling of self to nothing before God's will so that others may receive something of eternal efficacy.

St. Augustine knew from experience that being praised by other humans only makes one’s inevitable fall more calamitous.  He advised that if you want to rise you must first descend.  Humility, he taught, is the first, second, and third principle of faith.  Augustine achieved success as a lawyer and teacher. However, earthly glory did not bring him fulfilment.  Only when he surrendered himself to the Lord's will was he able to rest secure.

So, are we to stop trying to succeed?  Are we to give up our work live on prayers and alms?  No, that would be wasting our talents and ignoring the Lord’s call to make the world better.  However, we are to give up our illusion that the world’s salvation rests on our efforts alone and to ask God daily that His kingdom come.

Thursday, August 27, 2026

 

Memorial of Saint Monica

(I Corinthians 1:1-9; Matthew 24:42-51

“’Blessed is that servant whom his master on his arrival finds doing (his duty),’” Jesus tells his disciples in today’s gospel. He is describing how they should live until his return in glory.  Faithful disciples keep their baptismal promises.  That is, each one in his or her own way becomes priest, prophet, and king in the world.

In his autobiography, Saint Augustine writes of his mother, Saint Monica, as a worthy disciple.  She fulfilled her duty to God and family by encouraging both her sons to live
Christian lives.  This went far beyond telling them to do the right thing.  It included constant prayer and bringing them resources to facilitate practice of the faith.

St. Monica has become one of the more popular saints because of the great number of Catholics who have left the Church.  Their parents are often praying, like St. Monica, that they return to the sacraments.  It is a considerable objective because our society world has largely lost religious sensibility. People consider success having a high-paying job, being well considered in the community, and enjoying parties and pastimes.  God will not disappoint petitioners, but in regard to sons and daughters who no longer consider faith important, the prayer must be assiduous. 

Wednesday. August 25, 2026

 

Wednesday of the Twenty-first Week in Ordinary Time

(II Thessalonians 3:6-10.16-18; Matthew 23:27-32)

Pasted on a wall of the convents of the Missionaries of Charity, a statement by the congregation’s found, St. Teresa of Calcutta strikes the observer.  If prayer is simply talking to God, Mother Teresa’s prayer is profound.  The sign says, “I will give you saints and martyrs.” It almost echoes the last words of Jesus in today’s gospel.

Jesus has just excoriated the lay leaders of Judaism for their duplicity.  He calls the scribes and Pharisees “hypocrites” and says that they are no better than their ancestors who murdered the prophets.  Then he invites them to contrive the same evil against him.  “…fill up,” he says, “what your ancestors measured out.”

The scribes and Pharisees had no monopoly on duplicity.  Vile can stain any human heart.  To counter duplicity, we must be honest with ourselves as well as with others.  Like Jesus we have to call a dove, a “dove,” and a snake, a “snake.” Even more, we should ask God to purify our duplicitous hearts.

Tuesday, August 25, 2026

 

Tuesday of the Twenty-first Week in Ordinary Time

(I Thessalonians 2:1-8; Matthew 23:23-26)

The man said he was an atheist.  He added his reason.  He said that religion has been at the center of so many wars that he could no longer believe in God.  Of course, he was overlooking the overwhelming amount of assistance that faith has provided people over the ages.  He also might have thought for a moment about the destruction wrought by Communists and Nazis in recent times.  Nonetheless, Jesus in today’s gospel makes a similar criticism of religious opportunists.

 Jesus is disturbed by people who use religion to benefit themselves.  Evidently a considerable number of Pharisees and scribes distort Judaism to this effect.  Rather than emphasize the prophets’ call to compassion, they exploit the Law’s precepts for their own benefit.  Their exploitation especially hurts the poor. 

 We have a double duty in regard to those who profit by religion.  We should resist their solicitations by standing firm with Jesus, the prophet.  He shows little patience with those who burden others for their own benefit.   We also have to avoid a harsh criticism of religion.  People have misused it over the centuries for their material benefit.  But even events like the Crusades must be analyzed in their historical context and include the intentions of those involved.  Much more characteristic of religious belief have been institutions dispensing charity and orienting people to the true God.

Monday, August 24, 2026

 

Feast of Saint Bartholomew, Apostle

(Revelation 21:9b-14; John 1:45-51)

Isn’t it the case that when one of the readings at mass is from the Book of Revelation, both preacher and the faithful tend to ignore it?  Seeming impossible to make sense of, we pass it by.  It is our great loss.  As Homer’s Odyssey conveys worldly wisdom, Revelation reveals God’s eternal plan.

Today’s reading from Revelation envisions the Church at the end of time.  Christ, the victorious lamb, has just won victory for her over evil.  Now, cleansed of all perversions, she appears radiant like a bride at her wedding.  In the reading she is a transformed city with twelve gates.  Each gate stands for a tribe of Israel that was dispersed to the four corners of the earth.  Now the people return as the reinvigorated citizens of God’s holy city, the new Jerusalem.

St. Bartholomew would have preached the content of the Book of Revelation even though he was martyred before its composition.  He is the same Nathaniel who appears in today’s gospel.  Jesus tells him that he will have a vision of “the Son of Man” in glory.  The Son of Man, of course, is Christ himself.  His glory is the transformed People of God; that is, us.

Sunday, August 23, 2026

 TWENTY-FIRST SUNDAY IN ORDINARY TIME, August 23, 2026

(Isaiah 22:19-23; Romans 11:33-36; Matthew 16:13-20)

Today’s Gospel should be familiar to most Catholics. We see it repeatedly as proof that the Lord chose the pope as the leader of the Church. The establishment of the papacy is more complex than a single Gospel passage can express, but Matthew 16:18 points in the right direction.

In the gospel, Jesus gives Simon more than a new name. He bestows on him a momentous title. “Peter” comes from the Greek word petros, meaning “rock.” Simon Peter is the rock upon which a solid church can be built. Jesus says at the end of the Sermon on the Mount that the wise man builds his house on rock (Matthew 7:24). Here he demonstrates his wisdom.

Jesus sees Simon as the foundation of his church for several reasons. Above all, he cites Simon’s intimacy with God indicated by his having received the revelation that Jesus is "the Messiah, the Son of the living God." Furthermore, Simon has displayed several qualities necessary for a leader. He speaks well; in fact, he serves as the spokesperson for the disciples. In today's Gospel, when Jesus asks, "But what about you? Who do you say I am?" it is Simon who gives the answer. Moreover, Simon acted with confidence when he stepped onto the water, imitating the Lord (Matthew 14:28).

In the other Gospels and in the Acts of the Apostles, Simon demonstrates other leadership qualities. In Luke, he is sensitive to Jesus’ imminent suffering as he tells the Lord that he is ready to die for him. (Yes, the remark is a boast; nevertheless, it is intended to support Jesus.  In fact, Peter will eventually give his life for him.) In the Gospel of John, Peter shows strong love for Jesus when the risen Lord appears to his disciples on the beach. Perhaps more to the point, in Acts, Simon Peter exhibits authority in different ways.  He preaches dynamically, he heals numberless times, and he makes decisions on behalf of the community.

What are the responsibilities of the Pope that require rock-solid stability? Many could be listed, but let's limit ourselves to three. First, the Pope must promote unity. From the beginning, the Church has lost whole groups of members. The First Letter of John describes such a division. This year, Pope Leo has been dialoging with the bishops of Germany and with the Society of Saint Pius X to prevent them from putting themselves outside Church authority.  In addition, more recent popes have been in constant discussion with the Orthodox and Protestants in the hope of reconciliation.

The Pope must also ensure that Church doctrine does not fall into error. In the First Letter to the Corinthians, Saint Paul had to correct those in the community who were denying the resurrection from the dead. There are similar issues today that concern Pope Leo. They particularly concern moral issues, but there are also dogmatic concerns. For example, many today believe erroneously that in vitro fertilization is justified. One dogmatic issue that has raised the concern of recent popes is how some theologians claim that Muslims, Buddhists, and Hindus are saved without belief in Christ.

The most important responsibility of the Pope, because it was Jesus' priority, is to maintain the Church as a community of charity. It is insufficient for Catholics to attend Mass if they scoff at participating in food drives. It is not enough for them to pay a tithe to their parish if they show disdain for people of other races. Demonstrating fraternal love for those in need, Pope Leo recently sent more than one hundred thousand euros to Venezuela to help earthquake victims.

In every election of a new pope, we are reminded that the one elected will not be the successor of the pope who just died, but of Peter. The modern pope must show the qualities of the first one to recognize Jesus as "the Messiah, the living son of God."  He also must be willing to sacrifice himself for Jesus’ flock.

Friday, August 21. 2026

 Memorial of Saint Pius X, Pope

(Ezekiel 37:1-14; Matthew 22:34-40)

If we are moved by today’s reading from Ezekiel, we are not the first to be so affected.  Sixth century B.C. Jews in Babylon heard the words as the Lord’s a promise that they might return to their homeland.  Christians have understood them for ages as people rising from sin to a vital life of charity.  We also find in them hope for the resurrection of the dead at the end of time.

Pope St. Pius X, today’s patron, probably read the passage in a different way.  The Church during his papacy at the turn of nineteenth century faced multiple challenges.  The faithful often refused to receive Holy Communion.  Church theologians were trending toward Protestant speculation of established doctrine. Also, both Canon Law and Church-state relations sorely needed mending.  Pius dedicated his pontificate to reforming the Church in these areas so that it might enjoy ever abundant life.

We also should hear the words of Ezekiel as a summons to reinvigoration. We may be encouraged by a recent trend of young adults to the Church, but their numbers likely fall far short of the attrition of teens after Confirmation or of midlife Catholics losing interest in the Sacraments.  Dry bones rising to new life inspire us to hope not only for eternal life but that the Church might sway the lives of all in the direction of the Lord.

Thursday, August 20, 2026

 

Memorial of Saint Bernard, Abbot and Doctor of the Church

(Ezekiel 36:23-28; Matthew 22:1-14)

In today’s often cited first reading the prophet Ezekiel foresees the reemergence of the People of God.  He writes that the Babylonian exiles, chastened by the loss of homeland, compatriots, and temple, will return to Israel as not only stronger but also as more loving.  They will possess the spirit of God to enable them to live according to God’s will.  What Ezekiel envisions is lived, not for the first time, in the life of St. Bernard of Clairvaux, today’s patron.

Bernard was the son of a twelfth century French nobleman.  From youth he exhibited exceptional talent and energy.  Dedicating himself to God as a monk, he became a reformer of the monastic system by inculcating a spirit of poverty.  Nevertheless, he was a friend of bishops and monarchs.  He is sometimes called the greatest man who lived in his time.

The poverty that Bernard recommended was firm but not cruel.  It has something to say to us in our contemporary world for convenience.  Evangelical poverty does not impoverish us.  On the contrary, it makes us richer.  It enables us to know some of the travails of the suffering.  It conserves resources that might be shared with others.  And finally, it allows us to identify with Christ, our teacher and Lord.

 

Wednesday, August 19, 2026

Wednesday of the Twentieth Week in Ordinary Time

(Ezekiel 34:1-11; Matthew 20:1-16)

Wage-structure is often contentious.  Last week the news reported how Mayor Zohran Mamdani of New York created a controversy by demanding that transport companies like Amazon and Federal Express hire their own workers rather than pay subcontractors.  The mayor’s objective is evidently to increase workers’ wages in the city.  In today’s gospel Jesus says something controversial about wage structure although it hardly resolves the question in our society.

In the parable of the “Workers in the Vineyard” Jesus describes the bounty of the Kingdom of God.  He says that God is so rich and generous that he can give to those who live under His rule a short time as much as those who have stayed for a long haul.  No one should feel mistreated by the arrangement because all receive the kingdom’s huge (what might be called) “retirement benefits.”

Jesus does not mean to establish labor policy for a nation with the parable.  He does intend, however, to recommend that everyone be kinder and more generous like the landowner in the parable.  Whatever we have is from God.  Like God we should love others which implies a promise to provide support in some way or another.

Tuesday, August 18, 2026

 Tuesday of the Twentieth Week in Ordinary Time

 (Ezekiel 28:1-10; Matthew 19: 23-30)

 What do you give to the person who has everything?  A gilded telephone? Designer earbuds?  There will always be a new luxury product to spend one’s money on.  The prophets chastised such conspicuous consumption.  It not only ignored the needs of the poor; it prioritized things to God.  In today’s Scriptures both Ezekiel and Jesus criticize the accumulation of wealth for consumption.

 Ezekiel sets his sight on the prince of Tyre.  The man has accumulated countless riches but has not heeded the Lord of Israel.  The prophet predicts he will have a hard fall at the hands of the Babylonian invaders.  Jesus, likewise, foresees a bitter outcome for those who make money their greatest treasure.  He says that they cannot enter the kingdom of God.

 Money itself is not evil.  Indeed, it enables us to live with a modicum of ease.  Pursuit of money while forgetting to honor God and to assist our neighbor, however, will cause our undoing.  We may think that we are increasing our stature, but in truth we are preparing our ruin.  The proper stance toward money is always gratitude to God for having received it and generosity toward the needy for having imitated Christ in their suffering.

Monday, August 17, 2026

 

Monday of the Twentieth Week in Ordinary Time

Ezekiel 24:15-23; Matthew19:16-22)

Grieving the loss of a family member or close friend helps a person go on living sanely.  Especially if the loss is sudden, one needs to recognize what the loss will mean and to consider how it may be replaced.  In today’s reading from the Prophet Ezekiel the Lord tells the people of Judah that their loss will be double.  First, they will lose their loved ones, their possessions, and their homeland. Then, He says, there will be no time to grieve over these losses.

If the people ask themselves, “Why has God allowed these losses?”, they can find the answer in what the Lord tells Ezekiel: “Thus you shall know that I am God.”  God has tolerated the people’s unfaithfulness long enough.  Like a wise parent, He will correct their idolatry and neglect with a stern lesson.  He knows that adjusting to the loss will be fruitless.  He knows that they must start over and live justly from the beginning.

Idolatry and unfaithfulness are hardly remote from us today.  The Internet has made the telephone a commodity to be sought at practically any cost.  Although there are strategies and programs calling people back to church, membership is still diminishing in the West.  There is no starting over now that Christ has revealed fully God’s will.  But there is renewal in what Jesus has taught in his words and in his love for all.

Sunday, August 16, 2026

 

TWENTIETH SUNDAY IN ORDINARY TIME

(Isaiah 56:1, 6-7; Romans 11:11-15, 29-32; Matthew 15:21-28)

The Gospel we just heard is one of the most fascinating in the lectionary. It presents Jesus as attentive to people’s requests. Even more striking is how the Canaanite woman displays a blend of courage and humility. Unfortunately, many focus on Jesus’ comment about non-Jews when they hear the story. Listening to Jesus speak of Gentiles as “little dogs,” they question the Lord’s goodness. Let’s clear up this misconception first. Then we will be able to see more clearly the wonderful love Jesus has for all.

Scholars tell us two things about the comment. First, Jesus refers to Gentiles with the diminutive “little dogs,” which suggests affection. Furthermore, in the first century Jews regularly called pagans “dogs.” It can be compared to Americans calling their children "kids." In any case, the Canaanite woman doesn't take offense. Rather, she uses it to strengthen her request of Jesus.

Jesus has come to the region of Tyre and Sidon to rest.  Lately, his mission has been difficult. For the most part, the Jews are not accepting his message. Also, the Pharisees and scribes keep harassing him. Jesus seeks a break from the crowds seeking him out for healing. Then the mother of the demon-possessed Gentile girl confronts him.

But it isn't just to regain his strength that he initially rejects the Canaanite woman's request. As he tells his disciples, he has been sent to bring back "the lost sheep of the house of Israel." (Here Jesus again uses an animal name to refer to people.) This is no small matter. Jesus does not want his mission to Jews to be confused with that of his disciples to all the nations once the Kingdom of God has been established.  This will happen when he is ascended into heaven and the Holy Spirit sent into the world.

However, the woman's faith moves him to change his mind. The Canaanite calls him "Lord" and prostrates herself before him to acknowledge his divine origin. Then Jesus realizes that a person's ethnicity is not as important as her beliefs. He is willing to grant the Canaanite woman’s request because she has demonstrated a firm belief in God's mercy. Through this change of plan, Jesus is initiating the preaching to the nations anticipated by the prophet in the first reading and carried out in the ministry of Saint Paul in the second.

There is a story that can help us understand the dynamic here. During World War II, an American soldier was killed in the French countryside. The dead man's comrades took the corpse to a church and asked for permission to bury him in the parish cemetery. The pastor asked if the dead soldier was a Catholic. They replied that he was a Protestant. The priest informed them that he could not allow it because the cemetery was reserved only for deceased Catholics. So, the soldiers sadly buried their friend just outside the stone wall of the cemetery.

The next day they returned to say a final prayer at the grave of their friend before leaving the area. But they couldn't find it. They searched thoroughly, but to no avail. Then they went back to the rectory to ask the priest if he knew what had happened to their comrade's remains. The priest told them that he wasn't been able to sleep that night because he had refused their request. So he got up in the middle of the night, went to the cemetery, took down the stone wall, and rebuilt it to include the dead soldier's grave!

We are not saying that the rules insisting only Catholics be buried in Catholic cemeteries are unjust. Much less are we saying that Jesus' initial reasons for not casting the demon out of the Canaanite woman's daughter were frivolous. But love sometimes compels us to reach beyond our limits and the rules that govern our daily activity. God's love, agape, extends to those we barely know, to those we don’t know at all, to those who may be sinful and to those who are suffering.  This is the will of God the Father. This is our legacy from Jesus, the Lord.

Friday, August 14, 2026

 

Memorial of Saint Maximilian Kolbe, Priest and Martyr

(Ezekiel 16:1-5.60.63; Matthew 19:3-12)

The Pharisees are playing hardball with Jesus as he and his disciples approach Jerusalem.  They are not testing whether he learned his catechism when they ask him about divorce.  They know that he has taught that marriage is a permanent union.  They want him to commit himself to opposing an article in the Torah that permits a man to divorce his wife with a written dismissal. 

Jesus is not intimidated by the truth.  He reiterates what he said in the Sermon on the Mount that it is a sin to divorce one’s wife to marry another woman.  As strong as Jesus is, he also is compassionate.  It is not impossible that Jesus has in mind homosexuals when he mentions those “incapable of marriage because they were born so.” 

There is no question of allowing so-called “homosexual marriage,” but there is reason to afford homosexuals special pastoral care.  Their genital desires can never be licitly satisfied.  Yet they may have fulfilling lives as they bear their cross behind Jesus.

 

Thursday, August, 13, 2026

 

Thursday of the Nineteenth Week in Ordinary Time

(Ezekiel 12:1-12; Matthew 18:21-19:1

Doesn’t the gospel today seem somewhat fantastical?  Whoever heard of a person asking forgiveness seventy-seven times?  The truth is that probably every one of us has done so.  As children, we likely confessed repeatedly, “disobeying my parents.”   As adults, many poor souls cannot stop looking at pornography and confess the sin sometimes twice a week.

However, multiple sinning is not the point of Jesus’ parable.  His intention goes to the heart of the good news he preached.  As the king in the parable, God forgives individual men and women their many offenses. In return, God expects them to forgive one another.

Must we forgive our offenders when they do not ask for our pardon?  Do we have to extend forgiveness if offenders show no sign of repentance?  It does not seem so.  The Church does not give general absolution for sins unconfessed.  But it is necessary that we be ready to forgive by praying for those who offend us.

Wednesday, August 12, 2026

 

Wednesday of the Nineteenth Week in Ordinary Time

(Ezekiel 9:1-7.10:18-22; Matthew 18:15-20)

The scribe with the stylus makes a “Thau” sign on the foreheads of faithful Israelites.  The “Thau” is the last letter of the Hebrew alphabet and has the shape of an “x” in the Canaanite script.  It was likely seen as a simple mark like a check or an “x” that people use today to indicate the presence of something.  In Ezekiel’s vision the “Thau” distinguishes faithful believers in God from the syncretists of the time who mix their belief in God with pagan elements.  The paganisms were received from non-Jewish neighbors. 

The “Thau” should remind New Testament readers of the seal of God in the Book of Revelation.  The seal was given to distinguish true “Servants of God” from the heathen masses.  The Servants of God are to be spared the impending slaughter of unrepentant sinners.  Church Fathers equated the “Thau” with Christ’s cross which the minister of Baptism makes on the foreheads of those about to be baptized.

All of us have been marked with Christ’s cross.  The symbol represents the expectation that we will be faithful to Christ by not mixing our beliefs with pagan elements.  It is a daunting challenge today with so many wondrous goods competing for our allegiance.  We must remember to put Christ first and foremost in our lives and not give ourselves over to abominations to which the Internet gives us access.

Tuesday, August 11, 2026

 

Memorial of Saint Clare, Virgin

(Ezekiel 2:8-3:4; Matthew 18:1-5.10.12-14)

“Who is the greatest in the Kingdom of heaven?” This sounds like a question people today would ask.  Superbowl champions, World Cup winners, Academy Award recipients – these are the greatest in the world today.  But who is the greatest before God?

Jesus gives a surprising answer.  The greatest is not a figure like Peter who recognized Jesus as the Son of God.  Rather the greatest is more like St. Clare whom the Church remembers today.  Clare became “humble, like this child” as she imitated Francis, “il poverello.”  Both these great saints personified humility, not only because they lived simply but also because they recognized goodness in others.  They found worth even in those who might be considered the dregs of humanity.  This lesson might be drawn from the gospel parable. 

We recall that the “Parable of the Lost Sheep” is found in the Gospel of Luke as well as that of Matthew.  In Luke it is introduces chapter 15, which leads to the “Parable of the Prodigal Son.”  The parable is misnamed, of course, because it is really about the prodigal love of the father representing God Himself.  Matthew, however, focuses more on the lost sheep who is worth the risk of losing ninety-nine to find.

Today the lost sheep include our friends and relatives who no longer come to church.  They have settled for striving to be great in the world.  That is, they work to satisfy their desire for money, pleasure, prestige, and power.  We call them back to church by telling them of their goodness and bidding them to thank God for who they are.

Monday, August 10, 2026

 Memorial of Saint Lawrence, deacon and martyr

(II Corinthians 9:6-10; John 12:24-26)

Like many of the early martyrs St. Lawrence is more of a personage than a person.  I mean that there is not much factual history about him, yet he is famous for other reasons.  First, there are several charming legends about him.  Then, a church dedicated to him became one of seven important churches in Rome. Finally, his intercession is credited for a victory of Christian armies in later ages.

Lawrence’s martyrdom, nevertheless, was real and costly.  As Jesus reminds us in today’s gospel, Christian martyrdom becomes the seed of growth for the Church.  Today Christians may undergo a kind of martyrdom by adhering to Church teachings.  It is difficult not to join the majority by disregarding Church teaching on artificial contraception and in vitro fertilization.  Giving to the needy not just from one’s abundance but from one’s basic allowance also is challenging. 

Saints are not only to be imitated; they are also to be petitioned.  So we pray to St. Lawrence that we give testimony to our faith as true martyrs and that we assist the needy poor as the gospel requires.

Sunday, August 9, 2026

 NINETEENTH SUNDAY IN ORDINARY TIME

(1 ​​Kings 19:9, 11-13; Romans 9:1-5; Matthew 14:22-33)

“War is hell.” We have all heard this lament. But it doesn’t seem to be widely believed. If it were, there wouldn’t be so many movies glorifying war. There wouldn’t be so many children’s toys highlighting battle gear. Perhaps there wouldn’t be so many young people seeking a military career.

However, “war is hell” makes sense when we recognize hell as the worst of all situations. It is so horrific that many times soldiers who have participated in combat don’t want to talk about what they have experienced. Nevertheless, sometimes we get inklings of its conditions: the sights not only of blood but also of torn and exposed organs; the stench not only of clothes worn for days in extreme weather conditions but of vomit and rotting flesh; the sounds not only of bombs exploding but of sirens at full volume and men wailing.

We begin this reflection with reference to war because Elijah in the first reading has just come from a kind of war. There has been religious combat in Israel. Elijah himself a few days before slaughtered 450 prophets of the pagan god Baal. He had to flee to Horeb, the mountain of the Lord, in the south to avoid the vengeance of Jezebel, the queen of Israel. She, a foreigner devoted to Baal, vowed to take Elijah's life for his audacity. The prophet seeks refuge in a mountain cave when the word of God comes to him. He tells the Lord that the Israelites, following Queen Jezebel, have put all the Lord's prophets to the sword so that only he remains alive. God responds that he should come out of the cave and stand on the mountain. There He will come to him.

A hurricane of the kind in which God revealed himself to Job passes by. However, in this case, the storm produces no divine revelation. Then, an earthquake of the kind that preceded the giving of the Ten Commandments to Moses shakes the earth. But, once again, God does not reveal himself. Finally, Elijah hears “the whisper of a gentle breeze,” through which God discloses his will.

With a gentle voice, God most often reveals himself as a lover of peace. Yes, he can come with fury, but he prefers to come with tenderness. He is near to support the weak and to encourage the discouraged. This is what happens in today's Gospel. The disciples are returning by boat to the other side of the Sea of ​​Galilee. They left Jesus on the mountain to pray alone. It is night, the symbol of evil. The waves rock the boat pouring water into it and threatening the disciples' lives. The disciples become completely terrified when they see what appears to be a ghost walking on the water. Jesus reassures them: “'Take courage and do not be afraid,' he says, 'it is I.'”

Just as the first-century Christians, we today can find comfort in the gentle voice of the Lord. In the early Church, Christians faced persecution from without and discord from within. The apostles taught them with this story how Jesus remained close by and spoke in a gentle voice. Today, we are challenged by increasing violence and indifference toward religion.  And there is always the threat of war. But Jesus remains with us. “'Take courage and do not be afraid,' he tells us in the gospels and through our companions in the Church, 'it is I.'”

Friday, August 7, 2026

 

Friday of the Eighteenth Week in Ordinary Time

(Nahum 2:1.3.3:1-3.6-7; Matthew 16:24-28)

To appreciate the drama in today’s gospel, one must remember that Peter has just recognized Jesus as “the Christ, the Son of the Living God.”  Jesus approved of the title but warned that it will not bring him the glory Peter imagines when they arrive in Jerusalem. Because Peter could not tolerate defeatist talk, he argued with Jesus.  The Lord had to reproach him.

Now Jesus tells of the costs of following him.  As he will be crucified so his disciples must bear their crosses.  This is only another way of saying that the hardship and suffering they will inevitably face as they carry out his will must not be shunned but accepted and even embraced.

Tomorrow we will celebrate one of Jesus’ true disciples.  St. Dominic did not flinch from suffering for Jesus’ sake.  Fra Angelico pictures him embracing Jesus’ cross. As a boy, Dominic sold his books to provide for the poor in midst of famine.  As a friar, he gave himself day and night to preaching the gospel.  By day whether by word or action he proclaimed God’s love in Jesus Christ.  By night he sacrificed sleep as he prayed that Jesus’ mission in the world might be extended by his brothers and sisters.

Thursday, August 6, 2026

 

Feast of the Transfiguration of the Lord

(Daniel 7:9-10.13-14; II Peter 1:16-19; Matthew 17:1-9)

Coming down the mountain, Jesus tells his three disciples that they have had a “vision.”  This word is key.  It indicates that they have seen something extraordinary.  Indeed, they have.  They have glimpsed both past and future.  It is something to tell the whole world about which the disciples will do.

The disciples’ “vision” is of Jesus in the glory of his resurrection.  His clothes are as “white as light.”  More tellingly, Jesus appears as the fulfillment of the Law, given by Moses on his one side, and of the prophets, represented by Elijah on the other.  God is not seen, of course, but He is heard.  “This is my beloved Son with whom I am well pleased;” He says to the disciples, “listen to him.”

In the disciples’ vision we get a peek of our future glory.  Heeding his words as the Father commands, we also will be raised from the dead.  What happened to Jesus is what is going to happen to us if we remain faithful to him.

Wednesday, August 5, 2026

 

Wednesday of the Eighteenth Week in Ordinary Time

(Jeremiah 3:1-7; Matthew 15:21-28)

In today’s first reading Jeremiah foresees a united Israel after centuries of division.  Solomon’s sons separated the northern and southern kingdoms.  The lands were devastated by the invasions of first the Assyrians in the north and then the Babylonians in the south.  The gospel indicates how Jesus sees himself bringing the two parts of the ancient kingdom together.

A descendant of David of the southern kingdom but raised in Galilee of the northern kingdom Jesus directs himself to the reunification of both.  From today’s gospel he does not want to complicate his mission by going out to gentiles.  When the Canaanite woman asks a favor, he at first refuses to cross the boundary.  Then he realizes that faith in God and not accidents of geography or history is the determining factor in what makes a true Israelite.  Quite willingly, then, he ministers to the needs of the woman.

Jesus chose twelve apostles representing the tribes of Israel as the foundation of his Church, the New Israel.  But the Church has never excluded any race or nation.  Rather its sole membership credentials have always been faith in Jesus as risen Lord and Baptism.  All people can enjoy the Church’s legacy of the Holy Spirit and eternal life.

Tuesday, August 4, 2026

 

Memorial of Saint John Vianney, priest

(Jeremiah 30:1-2.12-15.18-22; Matthew 14:22-26)

During his long ministry St. John Vianney developed a reputation as a prescient confessor and a strict preacher. Coming of age during the French revolutionary years, he discerned the contours of the Christian life in a landscape of unbelief.  Although he mostly lived in a rural parish, he attracted tens of thousands of people whom he assisted to grow closer to Christ.

Pope St. John XXIII named St. John Vianney the patron of parish priests.  Like all priests, he took a risk something like that of Peter in today’s gospel.  Walking on water seeking the Lord can describe the priestly vocation. The candidate must realize that there will be no wife to give consolation on the journey and no children to provide meaning and assistance.  Rather he must continually look in faith for the Lord’s support. 

In truth, Jesus leads all of us who make a conscientious effort to follow him onto water.  We will at times have to spurn the world’s wisdom and companionship.  We may come to feel like we are sinking.  However, we know that if we trust in him Jesus will not allow us to perish.

Monday, August 3, 2026

 

Monday of the Eighteenth Week in Ordinary Time

(Jeremiah 28:1-17; Matthew 14:22-26)

Wendell Berry has been a prolific novelist and naturalist.  Much of his fiction describes a farming town in southern mid-Atlantic America.  In one of his last novels, Berry’s characters display a remarkable love for God and one another.  They are redeemed people who respond humbly and graciously to the Lord’s goodness.  They are what God calls both old and new Israel to be.

Unfortunately, Israel has not always responded so well to the Lord.  At the time of Jeremiah the people of Judah shrugged off the Law’s requirements to both God and the poor.  They are seen in today’s first reading as being threatened by mighty Babylon.  Jeremiah has told them that Babylon is God’s scourge.  It will punish Israel for its unfaithfulness to God’s law.  A false prophet delivers a contradictory message.  He claims that God will deliver the people much like He did when the Assyrians were about to invade one hundred thirty years before.  Of course, this consoling message is proven to be bogus by actual events.

Jesus has enabled our living as God has intended.  He not only taught us humility and love but demonstrated it in his life and death.  Like the characters of Wendell Berry’s fiction, we respond to Christ’s sacrifice by daily living his graciousness.