28th Sunday in Ordinary Time

October 11, 2026

How have I responded to God’s invitation to the kingdom?

GOSPEL

Matthew 22:1-14

Jesus again in reply spoke to the chief priests and elders of the people in parables, saying, "The kingdom of heaven may be likened to a king who gave a wedding feast for his son. He dispatched his servants to summon the invited guests to the feast, but they refused to come. A second time he sent other servants, saying, 'Tell those invited: "Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast."' Some ignored the invitation and went away, one to his farm, another to his business. The rest laid hold of his servants, mistreated them, and killed them. The king was enraged and sent his troops, destroyed those murderers, and burned their city. Then he said to his servants, 'The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.' The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. But when the king came in to meet the guests, he saw a man there not dressed in a wedding garment. The king said to him, 'My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence. Then the king said to his attendants, 'Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.' Many are invited, but few are chosen."

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

Did your mouth water when you heard that first reading from Isaiah? “On this mountain the LORD of hosts will provide for all peoples a feast of rich food…” In case you missed it, there is more. Isaiah wants to be sure we get the point: “Juicy, rich food and pure, choice wines.” I hope you had breakfast before coming to church today. It is tempting – and mouthwatering – to hear those words. They stir up memories of meals celebrated on special occasions and holidays with family and friends. Isaiah was speaking to a people who knew hunger, suffering, and uncertainty. They were wondering whether God had forgotten them. Had their faith in God been in vain? Isaiah was making a promise to a suffering and hungry people: despite their condition, God had not forgotten them. God would personally prepare a feast for them. Where does the prophet picture that feast taking place? “On this mountain.” It is a place of safety and security, where God will rescue the people from sadness and misery, from their trials and humiliations. They will no longer be people living under oppression; they will be honored guests. On that mountain there will be no end to food and drink – and there will be more. Isaiah promises:  On this mountain he will destroy the veil that veils all peoples.” In case they did not get the point, the prophet is very clear: “He will destroy death forever. The Lord GOD will wipe away the tears from every face.” Isaiah was making a promise to a people who had not yet seen its fulfillment. Their circumstances had not suddenly changed. Their suffering continued, and, like us, they knew the grief of losing people they loved. Yet, in the midst of their dark and dreary world, Isaiah placed before them a vision of the future. Could they trust the promise God was making to them? Could they have hope in God despite their present circumstances? Was God a “Promise Keeper”? That question leads us to ask: Are there signs that even now God is keeping the promise voiced by Isaiah and affirmed by Jesus? Is there evidence of the God of generosity? The God of joy? The God of abundance? The God of faithfulness? Are there hints that this is who God is – a God who keeps promises? For me, the answer comes from a personal experience. A concrete sign of God's presence among us was a woman named Teresa. She came to our Dominican chapel each morning for Eucharist and joined us and her friends there. She was in her eighties and would leave her walker outside the chapel. I used to tease her about her vanity. But she did not leave her smile at the door. Her smile was the first thing you noticed. She was always “put together” – her hair styled, wearing a brightly colored pantsuit and pink shoes. Teresa knew she was welcome. She had become part of our Dominican family. She made herself at home, and after the Eucharist she would straighten the vestments and put away the liturgical stoles. Like the mountaintop Isaiah painted for us, Teresa fed us bountifully. With her friend Anna, she would bring us berries, bananas, apples, pears, mixed fruits, jams, and jugs of orange juice for breakfast after Mass. On special occasions she would provide the whole feast. On a friar's birthday, Teresa would bring in a cake and candles and gather with us afterward in the dining room to sing “Happy Birthday.” Then we would have a feast. It was too early in the day for the “choice wines” Isaiah described, but it was a mountaintop experience, nevertheless. Teresa reminded us of our God – a God of abundance who notices our hungers, who draws us out of whatever place of exile we may find ourselves in, and who blesses us with loving and caring friends like Teresa. It was not just the food she brought us. Teresa's faith fed us as well. She did not give up on God despite her daily physical struggles. Nor did she lose faith after the deaths of her beloved husband, Frank, and her son, Michael. When Michael died, she said, “Parents are supposed to die before their children.” Her faith was itself a testimony to the God who keeps promises. In our celebration today, we have this table on this holy mountain. Here we celebrate our God who feeds us with the best food and drink God can provide: the Body and Blood of Jesus Christ. This is a feast that keeps our hope alive, just as God's promise kept Teresa's hope alive. Today, on a mountain of God's choosing, at a table of plenty spread before us, God renews Isaiah's promise. God has destroyed the veil that veils all peoples. God has destroyed death forever. And so, we come to this table with hope – and with gratitude for every Teresa who has helped us recognize that God's abundant love is already being given to us.

*************************

Quotable

“Artificial intelligence can be a construction site of history... if technical progress learns to serve human life.” —Pope Leo XIV      (Magnifica Humanitas)

*************************

Justice Bulletin Board by Barbara Molinari Quinby, MPS, Director Office of Human Life, Dignity, and Justice Ministries Holy Name of Jesus Cathedral, Raleigh, NC

Still, it was kind of you to share in my distress. —Philippians 4:14

While Paul, in this passage, is talking about the sharing of material goods as a kindness, there is another type of kindness that seems to be in short supply in this election year--civility. Respecting life this month means that we must also respect one another in conversation. To that end, the United States Conference of Catholic Bishops began a campaign in 2019 now called, “Civilize It: A Better Kind of Politics.” Bishop Frank J. Dewane, of Venice, FL, emphasizes the importance of “Civilize It”: “Conversation in the public square is all too often filled with personal attacks and words that assume the worst about those with whom we disagree. We are in need of healing in our families, communities, and country. “Civilize It” is a call for Catholics to honor the human dignity of each person they encounter, whether it is online, at the dinner table, or in the pews next to them.” The USCCB invites you to join the “Civilize It” campaign by taking the pledge below in order to bear witness to a better way to promote civility, love our neighbors, and build a respect-filled community.

 I PLEDGE:

Charity—To affirm through my words and actions the dignity of every person, each made in God’s image. Even those with whom I disagree are made in his image. To respectfully listen in order to understand experiences different from my own.

Clarity—To engage in critical examination to ensure that my perspectives are rooted in truth, that my sources of information are unbiased, and that I do not open myself to manipulation by partisan interests. To form my conscience through prayerful reflection, study of scripture and Church teaching, and guidance from reputable experts. To reflect on my own values and seek, with others, to identify shared values. To be open to the process of dialogue that can require change of perspective—my own and others’—in service to the inviolable dignity of all and the common good.

Creativity—To be a bridge builder who participates in constructive dialogue based in shared values, a mutual exchange of gifts, and the humility to together seek the good. To see differences in perspective as opportunities for creative tension which can yield solutions for the common good. To work with others in order to identify creative solutions rooted in our shared values.

*************************

Faith Book

Mini-reflections on the Sunday scripture readings designed for persons on the run. “Faith Book” is also brief enough to be posted in the Sunday parish bulletins people take home.

From today’s Isaiah reading: On this mountain the Lord of hosts will provide for all peoples a feast of rich food and choice wines.

Reflection: God gives us the richest food and choicest wine at our Eucharist today. What God has promised, God has fulfilled on this “holy mountain.” We are fed well and so we give thanks here. We also have hope that one day all will gather at God’s banquet table. A feast has been promised us that we can only imagine and wait in hope to receive. 

So, we ask ourselves:  

• What is our deepest hunger?

• What are we doing to tend to that yearning in our daily lives?

*************************

Parables

• The meaning of most parables is not so obvious, or at least it shouldn't be. If we assume we know what Jesus is talking about, we are probably missing the main point; if we are too familiar with the story (having heard it so often before), we might not think carefully enough about its real meaning.

• Most parables contain some element that is strange or unusual. They should cause you to say, "Wait a minute! That's not how farmers do their work! That's not what kings usually do! That's not what normally happens in nature!" And this strange element should cause you to think!

• Parables do not define things precisely, but rather use comparisons to describe some aspect of how God acts or interacts with human beings. Yet to say "A is like B" does not mean that "A is identical to B in all respects"; so one should be careful not to misinterpret or misapply the parables.

• We might think that Jesus spoke in parables to make it easier for people to understand his message.  According to the Gospels, however, he surprisingly does NOT expect everyone to understand them! In Matthew, at least the disciples of Jesus understand the parables; but in Mark, even they have a hard time understanding, despite receiving extra instructions in private! (a short analysis by James C. Christensen)

So, in looking at the parable of the Wedding Feast in Mt. 22, we are first alerted that we are in the parabolic realm at the very beginning when everyone in the kingdom refuses the invitation of the king to a wedding feast for his son. This would ever happen to a king in real life. This reminds me of a genre of literature which employs magical realism; the opening line or paragraph so fantastic that the reader is alerted that we are not dealing with a realistic news story here. I am reminded of John L'Heureux's wonderful short story "The Anatomy of Desire" which opens with this paragraph: Because Hanley’s skin had been stripped off by the enemy, he could find no one who was willing to be with him for long. The nurses were obligated, of course, to see him now and then, and sometimes the doctor, but certainly not the other patients and certainly not his wife and children. He was raw, he was meat, and he would never be any better. He had a great and natural desire, therefore, to be possessed by someone. The readers realize at the outset that the author is giving them a wink and a nod and is inviting them to go along on a fantastic ride. It is the same with parables, the strange or unbelievable elements in the parable let the listeners know that they are in what I might call "tall-tale" territory. They have to suspend their disbelief and go along with the game.

Other oddities:

The feast is already prepared and waiting before the king even knows how many would be attending. Why would the king summon only those of one city to the feast? Was it everyone in the city, rich and poor? And finally, when that invitation ends in disaster, the king issues a command to go to some vague set of main roads and haul in whoever they find—not much of a celebration with people no one even knows. Then the addendum (or some might say, a second parable, has lots of red herrings as well: why would the king have the servants summon the bad and the good alike? Why did only one man not manage to dress properly? Is doesn't make sense. At this point we have to realize that this is neither a realistic story nor a simple metaphor. The Jews who heard this parable did not expect realism or logic. For example: we cannot equate the king and God. The section about the king killing everyone in one city is nothing more than Matthew's no-so-veiled reference to Jerusalem being destroyed by the Romans—something some Jewish-Christians felt they deserved. But horrific, nonetheless. 

Parables were meant to catch Jesus' listeners off guard, to make them re-evaluate their normal ways of behaving, and to align their hearts with God's heart. Many parables, like the one about the Pharisee and the Publican, or the one about the Good Samaritan, employed elements which were very countercultural, and shocking to the people of Jesus' time.  However, because we have grown up with them, they seem familiar or even ordinary to us. Often, we need to translate those stories using examples from our own social and cultural situations in order to see how truly counter-cultural they are. These parables, which appear to be simple and straightforward stories, are actually multi-dimensional and complex. Frequently, we are left with things unresolved and have to make some conclusions of our own.  Does the elder brother ever go in to join the party welcoming the prodigal son home?  How do those in the vineyard who worked much longer hours respond to the words of the vineyard owner? Does the Good Samaritan return, and what happens to the victim?  Does the Pharisee ever understand his spiritual arrogance? Once they get inside, do the five "wise" virgins enjoy the banquet, knowing that their sisters are still outside? Why DID a guest at the wedding feast show up poorly attire and refuse to explain why?  How we resolve those issues in our own minds tells us a lot about our own attitudes. Are they in line with God's or not? If there is some overall wisdom to be gleaned from parables, it is this: God's ways are not our ways. Parables tell us that the fight for the kingdom is not played out in palaces and war rooms, but in the everyday events of our everyday lives. The struggle for the kingdom is carried out in our divided hearts, where we sometimes mutter "Thy kingdom come" without fully realizing that we might have to pray "My kingdom go". (Alan Redpath, British Baptist Preacher).  The parable demands that each of us answer the question "What do YOU say? How we answer defines our moral landscape. 

*************************

Commentary on Matthew 22:1-14

From “Living Space” , a service of the Irish Jesuits

In our readings we have jumped from chapter 20 to chapter 22 and read another Kingdom parable not unrelated to yesterday’s about the workers in the vineyard. Yesterday it was a question of resentment at God’s generosity to latecomers in his kingdom. Today it is rather sadness over the Jewish leaders’ refusal to accept Jesus as Messiah and Lord. The parable is a kind of potted history and is more like an allegory than a parable. The king (God) gives a wedding banquet (the happiness of the Messianic age) for his son (Jesus the Messiah). But when he invites people (the Jews) to attend, they refuse to come and make all kinds of excuses. Others actually attack the king’s servants and messengers (the prophets and the early Christian evangelizers). The king becomes angry and “sent his army to destroy those murderers and burn their city”. Surely a reference to the Roman army under the emperor Titus which sacked and destroyed Jerusalem in AD 70. The Temple, the heart of Judaism, was also destroyed and plundered and has never since been rebuilt. Today an Islamic mosque stands on the site. Because the invited guests will not come, the servants (the Jewish disciples of Jesus) are instructed to go out and bring in anyone they can find. “They rounded up everyone they met, bad as well as good.” All are called – both the good and sinful. The climax of the story at first seems somewhat unfair. People have been pulled in from highways and byways and now one is condemned for not wearing a wedding garment! But the parable has in fact moved to the final judgement. In fact, Matthew may be combining what were two original parables into one. The wedding garment clearly stands for faith and baptism combined with a lived out commitment to the Gospel, something necessary to be accepted into the eternal happiness of the Kingdom. As Jesus says at the end, “Many are called, but few are chosen.” Many were called and invited to attend the banquet. But more than that was expected of them. They had to answer the call by saying an unqualified Yes to Jesus. Being baptized and having the label ‘Christian’ or ‘Catholic’ is not enough. We have also to live out in our lives and relationships what we claim to believe in.

*************************

Re: Kings banquet, 28th Sunday (the most recent NCR), another take: The garment of joy and the concept of  "spoiler"

Last part of Sr. Mary M. McGlone's essay on beginning of Matthew 22

"....Although the revised celebration hardly resembled the original plan, the activity, the sounds and the smells permeating the atmosphere proved that the king and his people were enjoying the festivities. All except for the spoiler. One person showed up with no intention of celebrating. The man who refused to wear a wedding garment was not a disdainer or rebel like the elites who refused the king's invitation. He was a subversive, intent on ruining the celebration from the inside. Like a skunk, he specialized in spraying emotional poison among those who came in contact with him. Jesus depicted the spoiler as the most insidious person at the banquet, and perhaps in the whole realm. A pretender to fidelity, by refusing to dress appropriately he flaunted the fact that he considered himself distinct from all the others. While the majority of the guests were far from saintly, this one person, assuming some sort of personal infallibility, attended the banquet but absolved himself from participating in its camaraderie. Refusing to put on a garment of joy, the spoiler contaminated the celebration with discord and temptation, excommunicating himself even before he was evicted. Today, we'll find spoilers among people of high rank as well as in the seemingly most ordinary individuals in church and civil society. They include authority figures who prey on others and the mean-spirited folks who delight in highlighting the flaws in every good work. They are treacherous because, unlike honest enemies, they wriggle their way into a community and pollute it from the inside. Their superior, judgmental and denigrating attitudes can be dangerously contagious and their activity can inhibit others from joining or enjoying the party...." Had you seen this interpretation before? 

*************************

ENCOUNTER CHRIST REFLECTIONS AND MEDITATIONS

Preparation for the Session

Adapted from Sacred Space: The Prayer Book 2025

Presence of God: Jesus, As I come to you today, fill my heart, my whole being, with the wonder of your sacred presence.  Help me to become more aware of your presence in my life, and more receptive to that presence. I desire to love you as you love me. May nothing ever separate me from you. (1-2 minutes of silence)

Freedom: Jesus, Grant me the grace to have freedom of spirit. Keep me from being bound by desires and actions that are not good for me or others. Cleanse my heart and soul that I may live joyously in your love. (1-2 minutes of silence)

Consciousness: Where am I with God? With others in my life? What am I grateful for? Is there something I am sorry for, words or actions that have hurt others, and which I now regret? I take a moment to ask forgiveness of God and of those whom I have hurt. God, I give you thanks for your constant love and care for me. Keep me always aware of your presence in my life. (2-3 minutes of silence)

*************************

Opening Prayer

From The Spiritual Exercises of Saint Ignatius: A Literal Translation and a Contemporary Reading, by David Fleming, S.J.

Take Lord, and receive all my liberty, my memory, my understanding and my entire will—all that I have and all that I call my own. You have given it all to me. To you Lord, I return it.  Everything is yours; do with it what you will.  Give me only your love and your grace. That is enough for me (p.141)

*************************

Companions for the Journey

By Daniel Harrington, S.J, from “America”, the national Jesuit magazine

In biblical times when ancient Israelites tried to imagine what the fullness of God’s kingdom would be like, one of their favorite images was a banquet. Today’s passage from Isaiah 25 provides a good example. The prophet pictures God’s kingdom as a grand banquet with “a feast of rich food and choice wines.” In a society in which such food and drink were in short supply, the image was powerful. The one who supplies this extraordinary meal is “the Lord of hosts,” and it is open to “all peoples.” It takes place on “this mountain,” most likely the Temple Mount in Jerusalem, which itself was an image of God’s dwelling place. At this banquet God will destroy death, end all suffering and bring about salvation. At this banquet the hopes of God’s people will be fulfilled. Psalm 23 (“The Lord is my shepherd”) is most famous for its pastoral imagery of God’s care for us, leading us through the dark and dangerous places in our lives. The second half of the psalm, however, shifts the imagery and portrays God as the host at a lavish banquet. In the ancient Near East the two images—shepherd and host—were often applied to kings. Psalm 23 uses them to describe God as the king of kings and lord of lords. The third banquet image in this Sunday’s readings, the parable of the royal banquet in Matthew 22, develops the imagery further to make two important points about God’s kingdom. We have to accept the invitation to the banquet, and we have to behave in an appropriate manner when we are allowed in. In Matthew’s version of the parable, the invitation is to a royal wedding feast for a king’s son. Most people invited to such a banquet would feel honored and make every effort to attend. What is peculiar in this case is that those initially invited (the “A list” guests) refuse to come. They do not even bother to give good excuses, and they proceed to abuse and mistreat those who were sent to deliver the invitation. We know from the start that this parable concerns the kingdom of heaven. In what is a kind of allegory, the king is God, the servants are the prophets, and the ones refusing their invitation are those who reject Jesus’ invitation to enter God’s kingdom. The point of the first part of the banquet parable is that if you hope to participate in God’s kingdom, you must first accept the invitation. In Matthew’s context, the king’s harsh treatment of the city (“the king was enraged and sent his troops”) alludes to the destruction of Jerusalem and its temple by the Romans in A.D. 70. And the rejection of the invitation by the “A list” people (like the scribes and Pharisees) opens up the banquet guests to include marginal persons (like tax collectors and sinners) and eventually even Gentiles. The second part of the parable (which may well have once been a separate parable) insists that it is not enough merely to gain entrance to the banquet hall. Once there, you must behave in an appropriate manner. What if you had been invited to the White House for dinner and arrived in clothes that you normally use for yard work or painting? You would probably be asked to leave. The point is that having been admitted to God’s kingdom by faith and baptism, we will be expected to act in ways that befit who we have become “in Christ.” The Eucharist we celebrate as the sacrament of ongoing Christian life stands in the biblical banquet tradition. It is the banquet of God’s Son and points toward fullness of life in God’s kingdom. But it is not enough simply to show up. Rather, we need to participate actively, let the mystery of the Eucharist shape our identity, and we must act appropriately in our everyday lives.

*************************

Living the Good News

What action can you take in the next week as a response to today's reading and discussion? Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions which follow.

Reflection Questions:

Did you ever attend something and feel horribly out of place?   
How did you react?

Like those from the main roads invited to the feast, our church is also a mixture of the "bad and good alike".  Do you see any examples of this?

Are there people with whom you would rather not associate, or in Matthew's words rather not have certain people “be at the table"?  Who are they?

Have I ever been too busy to stop what I was doing to answer the invitation from Jesus?
Have I ever not wanted to have my life or my plans disrupted by an invitation from Jesus?
Has my response to Jesus been on my time or on God’s time?

Have there been instances since the time of Jesus which messengers of the Lord were mistreated when they went in person to extend an invitation to the kingdom of God?

When you hear in this story that the king sends his messengers to the crossroads to accept people of all types, what does that tell you about God?

Have I ever made judgements about the worthiness of certain people to be part of my religious experience (They don’t dress properly, they do not act piously enough, they seem to be having too much fun, they aren’t serious enough about the whole business of being a religious person)?

How do I prepare for God’s banquet?

From Jude Siciliano, O.P.:
How can I welcome others here to celebrate as an invited "guest" to the wedding feast?

What does it mean to you that someone was thrown out of the celebration for not being properly clothed?   

What do you think the “wedding garment” stands for in this story?

In spiritual or moral terms, what does it mean to be “properly clothed”?  
Does it refer to holding back on our commitment?   
Does it mean paying lip service but not committing (“their hearts are far from me”)? 
What do I need to do to be “properly attired” for God’s banquet?

Saying yes to the invitation of God involves a commitment on our part to respond in an appropriate way.  How often have people bragged about their inclusion in God’s invitation without reflecting on what might be required of them?

“Many are called, but few are chosen”. What does that mean for you?  
Do you believe this?  
Do you think you are “chosen” and others are not?

Were there any details in this parable that disturbed you?

From the website “Lectio Divina”:
Who are the persons who are normally invited to our feasts? 
Why? 
Who are the people who are not invited to our feasts? 
Why?
What are the reasons which today prevent many people from participation in society and in the Church? 
What are some of the excuses that people offer to exclude themselves from the duty to participate in the community?
Are those excuses valid?

*************************

Closing Prayer

Lord, you have invited me to your table of love. I have often ignored that invitation or forgot about it because of life’s distractions. Sometimes when I have shown up, my heart was not in the enterprise, and my presence was sloppy, at best.  Do not stop inviting me because of my inadequate responses, Lord. Keep me open to your words of invitation and open to the changes in myself I must make to attend  your feast.

*************************

For the Week Ahead

Weekly Memorization

Taken from the gospel for today's session: Come to the feast.

*************************

Meditations

A Meditation in the Ignatian Style/Imagination:
Read the gospel story again, then imagine that the wedding is taking place in modern times, with all the extravagance, pomp, money and planning that goes into today's weddings. Who would be inviting the guests to the wedding? Imagine that you are a guest who does not wish to attend the wedding. What would possibly be your reason for feeling this way (too busy, don't really know or like the bride and groom, fancy parties are not your thing, etc)? What excuse would you give for not attending? Think of a time when you were invited to something and made up excuses so that you wouldn't have to go.  Do you think the person issuing the invitation saw through your excuses? How did you feel? Now imagine that it is a wedding of a very famous person, and for some reason, you are invited at the last minute to attend. What would be your reaction? What if you don't have the proper attire for a Black Tie Wedding in Beverley Hills?  Would you go anyway or would you stay at home? Who are the others at this fancy wedding? Are they "worthy" to be included in this group of the rich and famous? Have you ever been in a situation in which you felt that certain people should have been left off the guest list? Or have you ever felt out of place because of your lack of money, social skills or importance? How did you handle it? Now imagine that the wedding feast has been put together by Jesus. Would any of your actions or reactions change? Why?  Who is welcome at the Lord's table, and what do we have to do in order to be welcomed?

A Meditation in the Franciscan Style/Action:
Think of the cost of many of today's weddings. Is it justified to spend multiple thousands of dollars on one party, many thousands on a wedding dress, flowers, and videographer, make-up artists, bands, and other extravagances when people are doing without? The average cost of a wedding in this country is almost $40,000! This following is excerpted from Justice Notes in a past issue of "First Impressions”: Many young couples struggle to make their wedding plans more like the Gospel "kingdom". They want their wedding to reflect their own generosity and broad experience of the needs of the world. They know that wedding planning is big business and want to plan an event which truly reflects who they are and does not leave them in debt for years. Here is another idea: The parish resource, At Home with the Word, references the I Do Foundation, a non-profit agency which offers couples a variety of ways to share part of their wedding spending with charities. I Do Foundation links engaged couples with a host of charitable giving options at their wedding, from its gift registry to invitations and wedding favors. The I Do Foundation was created in 2002 by a group of nonprofit leaders dedicated to developing new avenues of support for charitable organizations. The I Do Foundation's mission is to help engaged couples bring a charitable focus to their marriage. It provides a variety of donation options and wedding services to help engaged couples make charitable giving a part of their wedding. The I Do Foundation supports many nonprofit organizations that are actively striving to make our communities and society more equitable and just. The I Do Foundation has made a special commitment to support organizations working for low-income and underserved populations. In addition to its recommended partners, the I Do Foundation also donates to organizations suggested by couples. What you can do: If you or someone you know is planning a wedding, let them know about www.IdoFoundation.org. It will help make the wedding a "kingdom" celebration. (Submitted by Anne and Bill Werdel, from the parish bulletin of Sacred Heart Cathedral, Raleigh, NC)

*************************

Poetic Reflection

Father Ed Ingebretzen, S.J. sees the Eucharistic banquet as our “feast of the kingdom” here on earth. Do you agree? What of yourself do you bring to the Eucharistic table?

Gather the People

What return can we make
for all the Lord has done in our lives?
We bring bread, wine, our clay dishes
and our clay feet
to this altar
and we pray that we may here
make a beginning—
that somehow in our days
we can begin to see the promises
the Lord has made us.

The promises do not always
glow with obvious light, or
overwhelm us by their obvious truth.
No matter what anyone says,
it is difficult to understand an invisible God
and belief is not always 
the easy way out.

So we gather the people
and we tell the story again
and we break the bread
and in the memory of the one 
who saves us,
we eat and drink
and we pray and we believe.

We gather, we pray, we eat.
These things are for human beings.
God has no need of them.
Yet he himself gathered the people,
prayed, broke bread
and gave it to his friends.

And so the invisible God became
visible
and lives with us.

from Psalms of the Still Country

27th Sunday in Ordinary Time

October 4, 2026

What is my contribution to the work of God’s vineyard?

GOSPEL

Matthew 21:33-43

Jesus said to the chief priests and the elders of the people: "Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey. When vintage time drew near, he sent his servants to the tenants to obtain his produce. But the tenants seized the servants and one they beat, another they killed, and a third they stoned. Again he sent other servants, more numerous than the first ones, but they treated them in the same way. Finally, he sent his son to them, thinking,'They will respect my son.'
But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and acquire his inheritance.' They seized him, threw him out of the vineyard, and killed him. What will the owner of the vineyard do to those tenants when he comes?" They answered him, "He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times." Jesus said to them, "Did you never read in the Scriptures: The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes? Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit."

REFLECTIONS ON THE GOSPEL

Commentary from Pluscarden Abbey, a Catholic Benedictine Monastery in Scotland

For the third week running we have a parable about a vineyard. Each one of these parables has been aimed against the Jewish Priests, Elders, Scribes and Pharisees who reject Jesus. Like the hired workers in the vineyard, they were envious of the divine generosity. Like the disobedient son of his Father, they professed themselves ready to do God’s will, but in fact they didn’t. And like the vineyard tenants, having rejected and murdered God’s servants the prophets, they were now planning to kill his only Son. Today’s parable, even more clearly than the others, evokes the song of Isaiah we heard in our first reading. There the vineyard is a figure of Israel. We can understand it also as a figure of God’s blessing on his chosen people, or even as this whole created world, or as the portion of life we have been allotted, given to us as the arena of blessing and salvation. God demands fruits of holiness from his vineyard; not indeed for his own benefit, but only for the benefit of his people. Yet, throughout their history, the Jews responded to the divine gift with disloyalty, and hard-hearted murmuring, and infidelity, and rebellion. According to Isaiah, a terrible punishment is to come upon the vineyard. That punishment is implicit also in the parable of Jesus. As a matter of historical fact, after the death of Jesus, a calamity befell the Jewish nation at the hands of the Romans, far greater than any that had occurred in Old Testament times. Yet this is not the only or even the chief moral of this parable. For the ways of God are not to be thwarted, and human wickedness cannot turn aside his plans of salvation. On the contrary. So the principal result of the infidelity of the Jewish leaders will be an explosion of grace and blessing. Because of their sin, gentiles and sinners who previously were outside the law will now be brought into God’s Kingdom. So our parable today is laden with irony. “Let us kill him”, say the tenants, “and take over the inheritance”. Yet killing Jesus is precisely rejecting what he came to give them. For the inheritance offered by God’s Son is not some paltry area of real estate: it’s the gift of divine life; a share in his own Sonship. “If we are Sons,” says St. Paul, “then we are also heirs, heirs of God and co-heirs with Christ” (Rm 8:17). Similarly: the great aim of the Jewish leaders was to keep the gentiles out of their Kingdom. Yet the gentiles would now be included, precisely as a result of Jesus’ saving death. The stone they had rejected became the head of the corner: Jesus is that stone which, according to the letter to the Ephesians, binds Jews and Gentiles together into one Temple for God (Eph 2:21). I tell you then, says Jesus, the Kingdom of God will be taken from you and given to a people who will produce its fruit. Wrestling with the apparent harshness of this sentence, St. Paul sternly warns us gentiles not therefore to be proud; not to sit back in self-satisfied judgement on our elder brothers the Jews. We have great cause for humility, for we have inherited such a blessing as we had no right to expect, and could never have deserved. As for the Jews: if their loss has proved so great a gain to the gentiles, cries Paul, how much greater a gain will come when all is restored to them (Rm 11:12)! Meanwhile, we have the received the mission of producing the fruits of the Kingdom. But in comparison with the Jews of the Old Testament, the stakes for us have been considerably raised. The Jews had only Moses and the prophets to guide them. The owner of the vineyard left his instructions, then went away; for it often seemed to them as if God were absent. But we have Jesus; we have the Holy Spirit; we have the Sacraments of the Church; we have the promise of eternal life. Yet we too can take Jesus, if we want, and cast him out, and attempt to kill him. We can reduce him to a practical irrelevance in our lives; we can banish him from our hearts; we can flagrantly disobey his law. As for leaders in the Christian Church: throughout history there have been found some who have proved themselves unworthy of their high calling. How terrible it is when, by giving scandal, they lead the little ones astray! Sometimes they have acted in their own interests, not those of Jesus Christ (cf. Phil 2:21). Sometimes they have been guilty of financial or sexual misconduct. And sometimes they have watered down the wine of the Gospel, or even mingled a few drops of poison in with it, when succumbing to a perennial temptation, they have accommodated themselves to the spirit of their own age. In this centenary year of Fatima we are reminded that grave warnings of calamity as a result of sin are by no means out of date. Our Lady warned of terrible afflictions for the world, and she did not fail to point even to the ultimate calamity, which is the eternal punishment of hell. Yet our Lady of Fatima, ever faithful to her divine Son, did not come in the first place to threaten. Her mission, like his, was above all to announce a great blessing, to invite us once again to great intimacy with God, to call us all once again to great holiness. And as with the parable, so in our own day: we may be confident that the purposes of God will not ultimately be frustrated. In spite of all human wickedness, or all human frailty, the vineyard of the Lord will not fail to yield its fruit. The building of the Church will continue to be raised up; God will continue to be served, and loved, and both Gentiles and Jews will continue to be called, and gathered into the Kingdom together. Our grounds for this hope are based on the pattern of history established by Jesus. First there is sin and death. Then there is resurrection from the dead. Jesus seems to be defeated. But he rises again victorious. He seems to have been killed. Yet this very act of killing brings about the outpouring of his life. So for all its apparent harshness, today’s story does have, will have a happy ending. God’s purposes will be accomplished. And every detail of the story will ultimately be a means for the pouring out of God’s benefits: for our own good, and for his glory.

*************************

Commentary on Matthew 21:33-43, 45-46

We have here a parable spoken to the unbelieving chief priests and elders of the people. It is the history of the Israelite people told in parable form. In fact, it is more of an allegory than a parable as each of the persons and incidents described point to real people and real events. Some scholars feel that what we have here is really an early Church document rather than something directly from Jesus. What seems more likely is that a parable spoken by Jesus has been modified in the light of later events. The owner of the vineyard is clearly God. The vineyard is the house of Israel, where God’s people are to be found. The tenants of the vineyard are the people of God. The servants sent to collect the harvest are abused in various ways – beaten, killed, stoned. The servants represent the prophets and other spokespersons sent by God to his people, many of whom were rejected, not listened to and even abused. Finally, the owner decides to send his son. “They will respect my son.” On the contrary, they saw that, if they got rid of the son, they could take over the whole vineyard for themselves. They could carry on without the owner. So they seized the son, threw him out of the vineyard and killed him. A clear reference to Jesus being crucified outside the walls of Jerusalem. And what will the king do then? Jesus asks. The leaders condemn themselves by answering the question: “He will bring those wretches to a wretched end” as happened when the city of Jerusalem was totally destroyed in 70 AD. Instead, the vineyard is let out to new tenants – those Jews and Gentiles, the new people of God, who believe in Jesus as Lord and Saviour. The stone rejected by the builders becomes the cornerstone. “The Kingdom of God will be taken away from you and given to a people that will produce its fruit.” (This is one of only two instances where Matthew uses the term ‘Kingdom of God’ rather than ‘Kingdom of Heaven’.) The Gentiles had for long been rejected as unbelievers and outsiders. Now, it is on them, together with those Jews who accepted Jesus, that the Kingdom will be built. The Gospel ends by commenting that Jesus’ hearers understood his message perfectly but, because of Jesus’ popularity with the people, they could do nothing in retaliation for the moment. Again and again it has happened in world history that fighters for truth and justice have been rejected, jailed, tortured and eventually found themselves the saviours of their people. Pavel in Czechoslovakia, Mandela in South Africa, Martin Luther King in the US, Gandhi in India. Let us make sure that we are listening to the right people, the people who have the message of truth, love and justice and that we follow them. Jesus our Saviour still speaks through his followers.

*************************

First Impressions by Jude Siciliano, OP

Have you ever seen a community garden? They pop up in poor neighborhoods. People with homes have backyards or can afford to buy what they need; but poor people don’t have backyards, nor can they always afford the nutritious food they need. I have preached in a Harlem parish five times. Harlem is a very dense neighborhood and, for the most part, still poor. There is a garden plot in Harlem that was a vegetable co-op – a community garden. For community gardens neighbors get together and clear the land of rubble and debris. They plant vegetables and flowers and take responsibility for attending the garden. Everyone gets to share whatever they agreed to plant. If every member is consistent and committed in their efforts, they all benefit and enjoy a shared harvest. If each does not perform their duties regularly and conscientiously the crops fail and it becomes just another weed-choked lot in the city. Community gardens: Scriptures use a similar image to communicate God’s truth to biblical people and to us. The “community garden” most mentioned in the Bible is a Vineyard – in both old/Hebrew and New Testaments. The prophet Isaiah speaks of God planting, caring for and protecting a vineyard. It is clear that the Vineyard is a symbol for the people of Israel. The Vineyard symbolizes God’s loving care for them. The people – the Vineyard – come to know God as: the Creator of all; the one who delivers them from slavery; their guide and protector in the desert –  whether a real desert, or a time of spiritual testing. People also came to know God as Israel’s partner in a community garden the people came to call – “the promise land.” Israel is to cooperate with God’s graces and produce the fruits of faithfulness, justice, integrity and holiness. When the people don’t keep up their end of the bargain God sends them prophets, like Isaiah, guardians of the Vineyard,  to remind them of what God has done; and what they should do in response to God’s gracious actions on their behalf. Today’s gospel picks up the familiar Old Testament theme of the Vineyard. The parable we hear today is an invitation to us to think about the quality of our efforts in the Vineyard. Initially, Jesus is challenging the religious leaders of his day for their failures as caretakers of the Vineyard – God’s people. The servants in the story were given much, a carefully planted and protected Vineyard. But the servants over reached in their desire to have it all. The owner provided all that was needed for a successful harvest: a protective hedge, a wine press, a tower for surveillance/security... And, as partner, asked for a share in the Vineyard. In their greed and laziness, the servants sought to make a claim on what was not theirs. Couldn’t the gospel story be applied now to our care of the planet? All creation is a gift from God, a gift God loves, has made beautiful for us. We are the privileged tenants. It’s not ours, we don’t own the planet. It has been entrusted to us, and we are privileged to use it and are to be responsible to take care of it. But our care of the planet has faltered. Resources are polluted and overused. For example, in Texas, over 700 chemicals are used in the fracking process to pump oil out of the ground, polluting underground streams in the process.  Locals have had to buy bottled water. The Sunday Dallas Morning News attributed earthquake increases to fracking. Imagine earthquakes in Texas! God continues to send us modern day Isaiahs, who speak for the care of our community garden. Our Sister’s Congregations and Religious Orders are all too familiar with the stories of our misuse of the precious gifts God has given us in our environment. They and we have heard the bad news. Let’s celebrate how God has not given up on us and sent modern-day voices calling us to be better/responsible caretakers. Our religious sisters’ congregational webpages show their response the Church’s modern call to works of justice and their care for creation. (E.g). 

https://oppeace.org/2016/06/08/dominican-sisters-of-peace-pass-corporate-stance-on-global-climate-change/?utm_source=chatgpt.com 

One symbol that needs no words has moved me. In the Vatican Conference on Climate Change there is the picture of “the Blue Marble (I am sure you have seen it) – the photo taken of the earth during Apollo 17's Luna Mission in 1972. The picture speaks an eloquent message: how would we not want to take care of such a precious gift from our Creator? Karl Rahner’s appreciation of the divine goodness in creation moved him to his optimistic teaching that: salvation was for the unbaptized as well as the baptized of all ages. Sister Elizabeth Johnson commenting on that same image of the earth – the Blue Marble  – called the network of living things on the planet “the community of creation”, that God created everything out of love. A word from our Dominican tradition:  the mystic Meister Eckhart, who lived in the 13th century, taught that, “Every creature is a word of God.” In another place he says, “If we could have known God without creation, then God would never have created the universe. – So, the created universe is central to our understanding of God, a prime source of revelation. A sign of God’s patience and forgiveness is that God never ceases sending us prophets, calling us back to be responsible tenants in the Vineyard God has planted for us. Polluted resources; global warming; shrinking rainforests; ice caps melting, over consumption.... All from lack of stewardship. We have not been good partners with the owner of the Vineyard. So, few enjoy so much from over consumption; while so many hunger for even basic nutritional needs. The Earth is our “community garden.” We, the tenants in the Vineyard are partners with God, the gift has been given, and it is our responsibility to care for it. In the ordinary daily use of resources today what role will we play in preserving, or depleting the gifts God has given us?  We pray at this Mass to be better caretakers of all God’s gifts. We celebrate the prophetic voices God continually sends to us, for God has not given up on us. Here our faith is fed through Word and Sacrament. Here our stewardship is challenged, and we are fed to fulfill our responsibilities as tenants in God’s Vineyard.

*************************

Quotable

“Care for creation therefore represents a true vocation for every human being.” — Pope Leo XIV, Homily for the Care of Creation, September 5, 2025.

*************************

Faith Book

Mini-reflections on the Sunday scripture readings designed for persons on the run. “Faith Book” is also brief enough to be posted in the Sunday parish bulletins people take home.

From today’s first  reading: (Exodus 34: 4b-6, 8-9)
The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes? The stone rejected by the builders becomes the cornerstone. Jesus himself is the clearest example: rejected, suffering, and crucified, yet raised by God and made the foundation of our faith. God can take what others dismiss, overlook, or consider useless and give it new purpose. This can give us hope when we feel rejected or when our efforts seem insignificant. God may be doing something wonderful in places and people we are tempted to overlook.

So, I ask:

• Have I ever rejected someone whom God may be calling me to recognize and value?

• Where might God be building something new in my life from what I have overlooked or rejected?

• Can I trust God to bring something wonderful out of what seems small, broken, or unwanted?

Prayer:

Lord Jesus, you were the stone rejected, yet you became our cornerstone. Help me trust your work in my life, especially when I feel overlooked or rejected.

*************************

ENCOUNTER CHRIST REFLECTIONS AND MEDITATIONS

Preparation for the Session

Adapted from Sacred Space: The Prayer Book 2025

Presence of God: Jesus, As I come to you today, fill my heart, my whole being, with the wonder of your sacred presence.  Help me to become more aware of your presence in my life, and more receptive to that presence. I desire to love you as you love me.  May nothing ever separate me from you. (1-2 minutes of silence)

Freedom: Jesus, Grant me the grace to have freedom of spirit. Keep me from being bound by desires and actions that are not good for me or others. Cleanse my heart and soul that I may live joyously in your love. (1-2 minutes of silence)

Consciousness: Where am I with God?  With others in my life? What am I grateful for?  Is there something I am sorry for, words or actions that have hurt others, and which I now regret?  I take a moment to ask forgiveness of God and of those whom I have hurt.  God, I give you thanks for your constant love and care for me. Keep me always aware of your presence in my life. (2-3 minutes of silence)

*************************

Opening Prayer

(Adapted from Sacred Space, a service of the Irish Jesuits)

I consider what it is that I think I own, Lord, and consider how it is that all good comes from you hands. So I give thanks, Lord, Every one of us has been given a vineyard by you. Our families, our communities, our work, our church, our environment are all parts of our vineyard. You do not exclude anyone from their vineyard. We exclude ourselves but not tending the vineyard we have been given. I know I am called to produce good fruits in this vineyard. Help me to use the gifts you gave me to help others.

*************************

Companions for the Journey

(Adapted from “First Impressions”  2020, a service of the Southern Dominican Province)

We read scripture through our own cultural and religious biases, and we particularly interpret parables according to those biases. For centuries in the Christian church, the prevailing interpretation of this passage was a stinging indictment of the Jews who failed to recognize Jesus and the Jesus movement. It goes like this: the vineyard is the world and in this world, God made the Jews His special people, but they strayed from God’s will, and neglected to cultivate “the vineyard” the way God wanted. So God sent prophets down to shape them up. This did not go well. Finally, in desperation, God sent Jesus to set them straight, and those Jews killed Jesus as well. God has no use for them as a people. This somewhat anti-Semitic interpretation of Matthew’s passage had its beginnings as far back as the early days of the Church, when Rome attempted to quash all of the unrest about religion in this part of the world by destroying the Jerusalem temple in 70AD. The non-Christian Jews blamed the Christian Jews for this disaster, and later that year, in Jamnia, the Jewish leaders evicted the Christians from Judaism. As you can imagine, this caused a lot of bad feelings on both sides. Throughout the intervening 2000 years, this interpretation of the parable by Christians sometimes caused or explained away the feelings of resentment against the Jews in their midst, culminating in the elimination of over six million Jews in WWII. There are several problems with this interpretation, not the least of which is the lingering anti-Semitism still present in many places and in many hearts.  The other problem is our own understanding of this parable as not having anything to do with us and our behavior. If this is only about the Jews and Jewish leaders, then we and our religious leaders are off the hook. However, if we look at the parable as just punishment for a loss of justice and righteousness in a community of God, then we need to look at where we are as a people and as individuals in this regard. This parable is illuminated by the passage from Isaiah this week.  In Isaiah, justice means fair and equitable relationships in a community that has, as its base, the justice of God. This justice is expressed through honest dealings with one another; it fails when a more powerful class of people takes advantage of the weaker. If we are in good relationship with God, then from that relationship will come fidelity in doing the works God expects of us:  works of justice in the community. The prophet suggests that failure of justice/righteousness will lead to disaster for God's people. This section from Isaiah ends with a powerful indictment its  audience must apply to itself. It stops short of actually pronouncing the judgment, implying there still is time to change and conform to God's ways. As always, you can hear the God of love, who raised up a people out of slavery, reminding the people what is expected of them if they are truly to be God's people. They must be a just people, unlike the people of other gods. In their midst the poor are to be cared for and justice is to prevail—a sure sign that this nation has a different kind of God who sees to the needs of the poor, the orphaned and the widowed. We have our modern Isaiahs, powerful prophetic voices to lead us in God's ways. Notice, for example, how frequently our Pope and bishops have spoken out against violence in the world, the arms trade, on behalf of the poor, for the care of creation, etc. For example, as we draw closer to the national elections here is a statement made by the American Catholic bishops at their national meeting in 1998: “As citizens in the world’s leading democracy, Catholics in the United States have special responsibilities to protect human life and dignity and to stand with those who are poor and vulnerable. We are called to welcome the stranger, to combat discrimination, to pursue peace and to promote the common good. Catholic social teaching calls us to practice civic virtues and offers us principles to shape participation in public life. We cannot be indifferent to or cynical about the obligations of citizenship. Our political choices should not reflect simply our own interests, partisan preferences or ideological agendas, but should be shaped by the principles of our faith and our commitment to justice, especially to the weak and vulnerable.” We church members call ourselves “God’s people,” the “vineyard of the Lord of hosts.”  The Isaian parable and the Matthean parable should certainly speak and challenge us. We trace our faith life to its origins in God, who planted the seed of the Christ-life in us; nourished it by the scriptures and sacraments; and gave us prophetic witnesses, parents and teachers. God has also protected that life within us when it was stressed and tested; renewed it when we wandered and caused it to grow at the most unexpected times. So, the first thing we do today is remember with gratitude all God has done for us as individuals and as a community. But we have to ask the Isaian question too. After all God has done for us, what fruits will God find at vintage time? “God looks for judgment, but sees bloodshed!  For justice, but hark the outcry.” We call ourselves the people of God, but in our society do our poor receive preferential option; is there discrimination in our assemblies against the aged, disabled, gays, women, the undocumented, etc? Are our laity involved in decision making? Is there open disclosure of financial matters? Are the home-bound made to feel part of our community? Do we feed the hungry, clothe the naked, visit the imprisoned? The life of Jesus is given to us today to form us into a community that puts the usual ways of judging aside. We have to be sure to practice in our lives what we profess. We have to ask ourselves what we are doing to nurture the vineyard of God which is this world, and what we are requiring of our religious and political leaders. What needs to change and how can I make that happen? What more needs to be done, and what can I do?

*************************

Living the Good News

What action can you take in the next week as a response to today's reading and discussion? Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions which follow.

Reflection Questions:

Do I realize that this parable is not just about those from long ago who rejected Jesus, but also about me?
How am I behaving as a tenant of God’s vineyard?

I am made to give glory to God, andI give thanks as I realize that the goodness of God can be seen in my life. But have I, like the tenants in the parable, sometimes prefeed to run things in my own way?

From “First Impressions”. A service of the Southern Dominican Province
Where is our place in the vineyard?  
How is the labor going?  
Does God enter into our decision making? 
Do we see the places we serve as “owned” by God?  

Which parts of this parable do I find unrealistic?  Assuming the details were put there for a reason, what does this story tell me about God? (for example, what kind of Father sends his son into certain danger?)

Do I see in this parable a message that God has entrusted me with His vineyard ( the kingdom) and it is my job to make it increase, but using my own talents and experience to do so?

Do I see in this parable a story of God’s deep down love for me and for all his creation, or do I only see God’s vengeance against those who have done wrong?

How did Jesus deal with rejection by those who he came to save and by those he counted as his friends?

Who are the modern day prophets for truth and justice have been have been rejected, jailed, tortured, maybe even been killed, but eventually recognized as saviors of the people?

We often want to live our own lives as we like, make our personal decisions in our own interest. Where does our pride and our selfishness blind us to the job we were commissioned to do?

Have I ever had an experience having a project I lovingly developed fall apart because those entrusted to make it happen lost interest or even sabotaged it?  
What did I do?

What have I done to further the kingdom of God in this world?
How have I treated anyone who called me to account?

From ”First Impressions”:
Has there ever been someone in my life who has been a persistent voice urging me to change?
Is it possible in that person’s persistence, God is telling me to make the necessary changes in my life?

How do we make sure we are listening to the right people, the people who have the message of truth, love and justice?

*************************

Closing Prayer

Don’t forget to provide some prayer time at the beginning and at the end of the session (or both), allowing time to offer prayers for anyone you wish to pray for.

(Adapted from Thomas Merton, in New Seeds of Contemplation,pp.44-46)

Jesus, keep me from loving money, in which there is hatred, from avarice and ambition which suffocate my life. Stamp out the serpent covetousness that kills all joy; untie my hand and deliver my heart from envy. Set me free from the laziness that goes about disguised as activity, when activity is not required of me, and from cowardice which follows the lead of others in order to escape discomfort. Give me the courage to stand firm in the face of popular opinion and help me to understand that in your will is my joy and peace.

*************************

For the Week Ahead

Weekly Memorization
Taken from the gospel for today's session: Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.

Meditations
A Meditation in the Dominican Style/Asking Questions:
Many people experience God as a Deus Absconditus—A God who has deliberately hidden himself from humanity, a God who is not present in our everyday lives, in our everyday troubles, our everyday pain and sorrow.  We have become a “post-religious” world, that is, we seem to function as a society without reference to our creator, our redeemer, our sustainer.  How hard is it for you to maintain a relationship with a largely silent God?   How do you do so?    Where do you find God—in the natural world?  In art or music? In the people people you love?  In innocent children? Have you ever had a time in your life when your distinctly felt God’s presence?  God’s absence?  How did you deal with the experience?   What do you think is your role in bringing an awareness of God’s grace and presence into the lives of others?   Why is it that when people try to bring God into the conversation, it is usually as a corrective for another’s behavior?   What does that tell me about our image of God in our own minds and hearts? How can we enlarge those minds hearts to imagine the kind of God who cares so much for the Kingdom that he would send his own Son to us?

A Meditation in the Franciscan Style/Action:
(Taken from Sacred Space) Every one of us has been given a vineyard by God. Our families, our communities, our work, our church, our environment are all parts of our vineyard. God does not exclude anyone from their vineyard. People exclude themselves by failing to tend the vineyard they have been given. I am called by God to produce good fruits in this vineyard. In this time of pandemic, how am I using the gifts he gave me to help others? What more can I do?

A Meditation in the Franciscan Style/Action:
(From “First Impressions” 2020) [The Lord of Hosts] looked for judgment, but see, bloodshed! For justice, but hark, the outcry!—Isaiah 5:7
In Isaiah 5, the vine is a metaphor for the people of Judah and because of their social injustice, they clearly failed God’s intention and threaten its destruction. Fast forward eight centuries to Jesus’ time and Matthew writes of another vineyard where God expects a harvest of righteous fruits and will not tolerate injustice. Jesus is speaking to the chief priests and elders and, through the story, tells them because of their injustice the kingdom of God will be taken away from them and “given to a people that will produce its fruit (Matthew 21:43). Fast forward again to the present time. The 2019 U.N. Human Development Report argues that the unrest and protests in the world are about more than disparities in income and wealth, but are driven, also, by inequalities in opportunity and power that leads to lack of access to jobs, healthcare, education and social mobility. Pope Francis has identified inequality as a moral problem, saying in Evangelii Gaudium, “Inequality is the root of social ills.” The vineyard again is in danger of being destroyed because of social injustice. Now, is the time of reckoning. The Compendium of Social Doctrine of the Church #83 says that the human conscience is called to recognize and fulfill the obligations of justice and charity in society. But, more is needed than just fulfilling obligations. Pope Francis provides this wisdom, “In every age, humanity experiences injustices, moments of conflict and inequality among peoples. In our own day these difficulties seem to be especially pronounced. Even though society has made great progress technologically, and people throughout the world are increasingly aware of their common humanity and destiny, the wounds of conflict, poverty and oppression persist, and create new divisions. In the face of these challenges, we must never grow resigned. . .we know that there is a way forward, a way that leads to healing, mutual understanding and respect. A way based on compassion and loving kindness” (11/29/17). When you come to the vineyard to clear the social injustice that has grown there, bring all of your gifts and your love. To learn more about inequality around the world and what can be done to narrow the staggering economic inequality that so afflicts us in almost every aspect of our lives, explore inequality.org a project of the Institute for Policy Studies. —Barbara Molinari Quinby, MPS, Director, Office of Human Life, Dignity, and Justice Ministries Holy Name of Jesus Cathedral Raleigh, NC

*************************

Poetic Reflection

How does this poem from Thomas Merton capture our need to listen for the voice of God in our vineyard?

In Silence
Be still
Listen to the stones of the wall.
Be silent, they try

To speak your
name.
Listen
To the living walls.
Who are you?
Who Are you? Whose
Silence are you?

Who (be quiet)
Are you (as these stones
Are quiet). So not
Think of what you are
Still less of What you may one day be
Rather
Be what you are (but who?) be
The unthinkable one
You do not know

O be still, while
you are still alive
And all things live around you
Speaking I I do not hear)
To you own being,
Speaking by the Unknown
That is in you and in themselves.

"I will try, like them
To be my own silence:
And this is difficult.  The whole
World is secretly on fire, The stones
Burn, even the stones
They burn me,  How can a man be still or 
Listen to all things burning?  How can he dare
To sit with them when
All their silence
Is on fire?

26th Sunday in Ordinary Time

September 27, 2026

What does it mean to say “yes” to Jesus?

GOSPEL

Matthew 21:28-32

Jesus said to the chief priests and elders of the people: "What is your opinion? A man had two sons. He came to the first and said, 'Son, go out and work in the vineyard today.' He said in reply, 'I will not,' but afterwards changed his mind and went. The man came to the other son and gave the same order. He said in reply, 'Yes, sir, 'but did not go. Which of the two did his father's will?" They answered, "The first." Jesus said to them, "Amen, I say to you, tax collectors and prostitutes
are entering the kingdom of God before you. When John came to you in the way of righteousness, you did not believe him;
but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him."

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

There is plenty of room in our readings from Ezekiel and Matthew. Room for what? Spacious room to change. In Ezekiel, God challenges the complaint that God is unfair. The prophet points out that there is plenty of room in God’s heart for the person who turns away from wrongdoing and begins to live rightly. That person, God says, “...shall preserve their life; they will surely live, they shall not die.” Similarly, in today’s passage from Matthew’s Gospel, the first son refuses his father’s command: “Son, go out and work in the vineyard today.” He says, “No,” but later changes his mind and goes. The father then approaches the second son and gives him the same command. The son says, “Yes, sir,” but does not go. Jesus shifts our attention from words to actions. One son said “No,” but eventually followed his father’s wishes and went to work. The other said “Yes,” but did not. For our Christian community, the readings from Ezekiel and Matthew call us to shift our attention from words to actions. This is an important examination for us. When we gather, we say and do the right things: we profess our faith, attend worship, and speak about the values of compassion and justice. But the Gospel asks whether our lives and our community actually embody what we profess. We are invited to examine our “Yes.” Is it possible to say the approved prayers, come to Mass, belong to parish groups, and speak about faith, yet fail to do the works of the Gospel? On the other hand, someone whose faith has been weak, or whose path has been troubled, can turn around and begin to live a Gospel life with sincerity. God leaves the door open for conversion. The parish, therefore, should not become a community that labels people according to their past. We are called to be a community where people can change, begin again, and discover that God’s mercy is always calling us forward. The question is not simply, “Have I said ‘yes’ to God?” It is, “Where is my ‘yes’ taking shape in the way I live?” The connection between Ezekiel and Matthew becomes especially clear when we see that both readings are about conversion: turning our lives around and putting our faith into action. Jesus is challenging our community. Are we merely saying “Yes” to God, or are we actually going into the vineyard? This suggests a reflection for our Eucharist today. We need to ask the Spirit to guide us: “Where is the vineyard I need to enter, and once there, what work am I being asked to do?” There is good news here. Jesus does not say that the person who once said “No” is beyond hope. What matters is the willingness to change and then act. The Christian community is not a community of people who have always said and done the right thing. It is a community continually learning to turn around, hear God’s call, and put faith into practice. The question for us is not simply, “What do we say we believe?” but “What are we doing because we believe it?” I confess that I do not always pay enough attention to the Responsorial Psalm. So, following the spirit of what I have said above, I would like to stop and reflect on today’s selection from Psalm 25. The Psalm gives us a prayer that naturally flows from the Ezekiel reading: “Teach me your paths, O Lord… Guide me in your truth and teach me, for you are God, my Savior.” The Psalmist does not claim to already know the right path. Instead, the Psalmist asks God to show the way and lead them along it. That is precisely the attitude Ezekiel calls for. Conversion is not simply feeling sorry for the past. It is turning and choosing a new direction. There is also a beautiful connection in the Psalm’s emphasis on God’s mercy: “Remember that your compassion, O Lord, and your love are from of old.” Ezekiel’s message might initially sound severe: our choices have consequences. But Psalm 25 shines light on the other side of that message: God is merciful and willing to teach, guide, and forgive. We are never trapped by our past. There is always room to turn around. There is always room to change. And, in the heart of God, there is always room to begin again.

*************************

Quotable

“God makes us courageous people who, by confronting evil, build up the good.” —Pope Leo XIV, April 16, 2026

*************************

Justice Bulletin Board by Barbara Molinari Quinby, MPS, Director Office of Human Life, Dignity, and Justice Ministries, Holy Name of Jesus Cathedral, Raleigh, NC

Humbly regard others as more important than yourselves, each looking out not for his own interests, but also for those of others.—Philippians 2: 3-4

Back in 1987, I had my first intense encounter with a truly financially challenged family when I agreed to re-draw plans for a Habitat for Humanity home to accommodate their family of eight. They were living in a rundown rental house in Wake County that had no running water, a leaking roof, and a single front door. Yet, Dorothy, the mom, had the most expansive, joyful personality. As a mother myself, I don’t know if I could have been so optimistic in her circumstances. She changed the trajectory of my life when I realized that she had the same hopes and dreams for her children as I had for mine. Accompanying others beyond my immediate family brought a joy and fulfillment as a Christian that I could not have imagined. Actions to bring God’s just kingdom to the world is both an attitude and a practical response based on the principle that everyone should look at another person as another self. Solidarity with others at every level is a way of accomplishing this. Solidarity takes many forms: “solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples” (CCC, no. 1941). In the Joy of the Gospel (Evangelii Gaudium, 201), the late Pope Francis echoes this teaching: No one must say that they cannot be close to the poor because their own lifestyle demands more attention to other areas. This is an excuse commonly heard in academic, business or professional, and even ecclesial circles. While it is quite true that the essential vocation and mission of the lay faithful is to strive that earthly realities and all human activity may be transformed by the Gospel, none of us can think we are exempt from concern for the poor and social justice. Evangelical author Shane Claiborne states, “The great tragedy in the church is not that rich Christians do not care about the poor, but that rich Christians do not know the poor.” Are you a Christian that does not know a poor person? Join one of the social justice ministries at HNOJ Cathedral and be a friend to someone outside your box. It will change the trajectory of your life.

*************************

Faith Book

Mini-reflections on the Sunday scripture readings designed for persons on the run. “Faith Book” is also brief enough to be posted in the Sunday parish bulletins people take home.

From today’s Gospel reading: A man had two sons. He came to the first and said, “Son go out and work in the vineyard today.” He said in reply, “I will not,” but afterwards changed his mind and went. The man came to the other son and gave the same order. He said in reply, “Yes, sir,” but did not go. Which of the two did his father’s will?” They answered, “The first.”

Reflection: Did you notice in today’s parable there is no mention of how things turned out when the first son changed his mind and went into the vineyard? How hard of a worker was he when he finally got to the vineyard to work? Did he do what was expected of him? There are no standards or measurements of success laid out for us in this story.  The emphasis is just on someone who changed his mind; who in the end, responded to an invitation. Maybe that is what is pleasing to God: our desire to serve and our attempts, if at times feeble, to respond–while we leave plenty of room for God to step in and fill in the gaps. The big ones and the small ones.  

So, we ask ourselves:  

• Shall we pray today for healing from past hurts caused by those who lied to us or disappointed us? 

• And shall we ask for the ability to forgive them?  

*************************

Benedictine Reflection

Monks in the Benedictine Tradition say that a good monk is “obedient”. What does that mean, “obedience?” To some, it means that we are to do as we are told. To others, it means that we are supposed to wait until we have asked what should be done. I can humorously picture a monk running through an Abbey to the Abbot about every little detail. “The root of obedience is the Latin word which means “to hear.” In fact, the first word in the Rule of St. Benedict is “Listen,” as in “listen to the ear of your heart.” To live a Christian life, it is important to be obedient to God. Yet, what does this “obedience” look like? Obedience is important to the understanding of this passage from the Gospel of Matthew. The parable that is painted of the two sons, one who says he will, but doesn’t and the one who says he won’t, but does. Just for popularity, Jesus points to the people who are supposed to be the leaders of the “chosen people”, and says, “you are the ones who say yes, but don’t follow through.” It is the equivalent of, “here! Let me stick my finger in your eye. ”Clearly, the second son was listening but not obedient. The first son, it seemed like he was not listening, but then an amazing thing happened. His heart became involved. The words of the Father, after a time of disobedience, began to sink into his heart. The first son was cut to the heart and realized that he was actively disobedient to his father. He was disrespectful to his father by saying no to his face. He was rude, arrogant and unappreciative of the help that his father needed. This is not to mention the disrespect of all that the father provided him. How would his dad feel about this? What kind of frustration must it have left the father in to think his son would just leave him hanging high and dry in the father’s day of need? What was the motive? Love, guilt, duty? What? The second son gives lip service to get the honor and the status, but then rejects his father and lives out the disrespect that the first son just could not upon thinking about it. The second son is the one who is selfish, self-serving, self-centered and the greater disappointment. There are several observations that need to be made here. Both of the sons are, well, sons. They are beloved of a father, a Father in Heaven, who created them and gives them life. God loves us all. I have said to you over and over again to remember that passage from the Sermon on the Mount in Chapter 5, which says, “[the Father] makes the sun rise on the evil and on the good and sends rain on the just and the unjust.” We are not dealing with favorites. There are no favorites for God: he loves us all.  They are children who have been called upon by their Father to give help in the vineyard of life, to go and spread the word of the love of God. The job of spreading the word of God to all was given to the Chosen People and Jesus is saying that their leadership is not getting it done at that time. It is a lesson for our time. The Father in Heaven needs the word, his Word, spread more than ever. We need people to answer the calling to get out and go. The work in the vineyard is needed and you just might be asked by the Father to go and work it. The point should be made that the second son was disobedient, but so was the first. There are none who complete the word of God. None of us are perfect. None of us have been good all our lives. We all sin. Just like we should take note that God does not play favorites, we should do well to remind ourselves that all of us have failed God. Yet, what this also means is that, just like the first son, who blew it with his mouth, there is always a chance to repent. We CAN turn it around. We CAN read our Bibles for once. We CAN pray a little prayer everyday. We CAN invite our friend to church we have neglected for so long. There is never a time when we CANNOT start working in the vineyard for Jesus. The question is, how do we get to the vineyard, and the answer is in the Benedictine concept of “obedience.” Hear what the Benedictine Rule says,  “Listen, carefully, my son, to the master’s instructions, and attend to them with the ear of your heart.”  It means that if the Father tells you that the intent is to bring more people into the Church, then you are to do the loving thing, the kind thing that exhibits hospitality and welcoming others like that person is Christ. It does NOT mean that you would make people feel like they are outsiders and ostracized, lacking the love of God. Let me be clear, I am not advocating everything goes, by no means! I am advocating that we treat everyone with the same love with which God loves them. Does God send sunshine or rain on some, but not others? No, of course, not. Our approach is not to make everyone keep every jot and tittle of the law like we cannot do. It is to invite them to think of what the Father is asking of us, let it sink into our hearts and then invite them to turn from the way they were living and moving to a life that is in love with the Father. It is an invitation to a life that respects the Father and his requests. It is an invitation to a life of love of the other. It is a life that desires to love perfectly. All of these things are at the heart of what love is about. When Jesus was asked which of the commandments was the greatest, he answered that upon one commandment hung all the law AND the prophets: to love God, and the second was like it, to love your neighbor.  To be obedient to God is to ask in every situation, what is the loving thing? What is the thing that shows the greatest concern and care for the person standing right in front of me? Sometimes that means giving a little more mercy than is called for. Sometimes it means standing sadly and lovingly firm. Whatever it is, it is to love. The point of this parable is that we are to serve God out of love, not out of a sense of weaseling out of what we don’t want to do for the Father who loves us so. The point of the parable is that we don’t want to be like THAT GUY. Are you? Are you “THAT GUY?”In the coming week I challenge all of us to think of two things. First, wake up every day and realize that God loves us like he loves everyone. There is no one who is more valuable than us. We are no more valuable than anyone else. Second, what is it that God is asking you to do this day that you have been neglecting to do? Do it. He loves you, start to do it now. Amen? Amen.

*************************

Commentary on Matthew 21:28-32

It helps to be aware that today’s Gospel reading follows immediately on yesterday’s when the authority of Jesus was called into question. Today Jesus offers the religious leaders a parable. It is about two sons who were asked by their father to go and work in his vineyard. One refused to go, but later repented and went. The other son said he would go, but did not. The question is then: “Which of the two did the will of his father?” The parable can be read on two levels. On a more general level, it is the common theme of the Gospel that doing is more important than mere words. “It is not those who just say, ‘Lord, Lord’ who will enter the Kingdom…” The important thing is actually to carry out the will of God in our daily lives. On a more particular level, the parable points to the situation which Jesus was facing.The religious leaders and many of the apparently religious people, who believed they were following God’s ways, refused to believe in John the Baptist and, after him, Jesus himself. On the other hand, people who were rated as deeply sinful and violators of the Law – tax collectors and prostitutes, responded to the call of John to repentance. They were deeply moved by John’s preaching, changed their ways and were baptised by him in the Jordan. Even after that, the religious leaders still made no move. When Jesus came, again the religious leaders refused to see God’s hand in all he was doing, while huge crowds gathered round him.The religious leaders are like the son who said ‘Yes’ to the Lord’s word but did not follow it out in their lives. They were experts in the wording and interpretation of the Law. The sinners, tax collectors and prostitutes, who had constantly violated the Law of God, repented and changed their ways. It is clear which group is finding its way into the Kingdom. Of course, we are not reflecting on these readings just to know how proud and arrogant the chief priests and elders were. They are for us to reflect on for our own lives. Do we think that because we are practising Christians we are in a privileged and untouchable position? Do we spend a lot of time praying in church but not doing much loving outside of it? Do we find ourselves speaking in a critical or condescending way of less devout Christians or of people who do not seem to be very moral by our standards? We have said Yes to God by our baptism and membership of the Church but can we say that we always carry out what God is asking us to do? Probably, after some honest reflection, we would have to admit that we are not really in a position to sit in judgment on others. Given the gifts and graces we have received as Christians, we may not be doing very well compared with those who have never enjoyed the support of a Christian faith and a Christian environment. As Christmas approaches, let us be followers of the Lord in deeds as well as words.

*************************

From Matthew 20:17 to Matthew 21: 28

There is, as you can see, a gap between the gospel of the 25th Sunday and the Gospel of the 26th Sunday. In Chapter 20,on the 25th Sunday, we left Jesus speaking to his disciples about the laborers in the vineyard, trying to teach them that God’s economy is different from the world’s. At that point Jesus started what we now know was his final journey to Jerusalem. A lot of these events show up elsewhere in the liturgical cycle or are found in other liturgical cycles. He made his third and final prophecy of the passion; the mother of the sons of Zebedee made a request on their behalf that her sons get preference in the coming kingdom (we know how THAT turned out) and this led him to make remarks to the other 10 disciples about the importance of leaderships with service. Leaving Jericho, they met two blind men sitting by the side of the road who shouted a plea to Jesus to cure them. Out of pity , he did so. Chapter 21 opens with the approach of Jesus and disciples to Jerusalem. These stories show up in the Holy Week narratives, and include Jesus sending disciples to obtain a donkey, which He rode into Jerusalem (miming the entrance of the Roman soldiers from another gate, on large horses, with all the trappings of power). We see the enthusiastic greeting of the crowds, a story recalled in the Palm Sunday liturgy. Once in Jerusalem, Jesus proceeds to the temple and drives out the money changers, excoriating them for their greed and disrespect. After staying overnight in Bethany, Jesus returns to Jerusalem. On the way, he curses a barren fig tree for being useless, and it withers and is thrown into the sea. This event I s followed by Jesus teaching the temple, where his authority to do so is challenged by the chief priests and elders.  He refuses to tell them by what authority he has been preaching, and this is the place here we pick up today’s story. The parable of the two sons seems to have been addressed to those in authority at the temple and the Jewish leadership writ large. It is all about lip service versus actual engagement, and strikes at the hypocrisy of those who pretend to be more obedient to God than they really are.

*************************

ENCOUNTER CHRIST REFLECTIONS AND MEDITATIONS

Preparation for the Session

Adapted from Sacred Space: The Prayer Book 2025

Presence of God: Jesus, As I come to you today, fill my heart, my whole being, with the wonder of your sacred presence.  Help me to become more aware of your presence in my life, and more receptive to that presence. I desire to love you as you love me. May nothing ever separate me from you. (1-2 minutes of silence)

Freedom: Jesus, Grant me the grace to have freedom of spirit. Keep me from being bound by desires and actions that are not good for me or others. Cleanse my heart and soul that I may live joyously in your love. (1-2 minutes of silence)

Consciousness: Where am I with God? With others in my life? What am I grateful for? Is there something I am sorry for, words or actions that have hurt others, and which I now regret? I take a moment to ask forgiveness of God and of those whom I have hurt. God, I give you thanks for your constant love and care for me. Keep me always aware of your presence in my life. (2-3 minutes of silence)

*************************

Opening Prayer

Lord, help me to remember that the kingdom of heaven is not promised to the charmers, but to those whose life would make no sense if God did not exist. Help me to examine my behaviors and  focus on the times I have failed to live up to promises I have made. Keep me focused on my behavior and my lapses, rather than the failures and lapses of others. You see into my heart, and know what is there. Help me to fill my heart with love for you and others so that I may have the courage and the energy to follow through on promises I have made. 

********************

Companions for the Journey

From “First Impressions“ 2008, a service of the Southern Dominican Province:

Remember index cards? I still use them and I notice some public speakers and preachers do too. Here is an index-card exercise. Think of the times people said they would do something for you—and didn't. Include the people who said they would do something, were sincere about it, but then changed their minds or, their hearts turned away from you.   Remember your disappointment? Write each time on a different index card. Warning: this can be a painful exercise. Then stack the cards in front of you. Are there a lot of cards in that stack? This will bring to mind incidents going all the way back to childhood when a friend made a promise with words and gesture, "cross my heart and hope to die." When a group of friends said they would get you through a difficult period or trial in your life and then, after initial responses, drifted away and got distracted by their own activities. A loved one dies and at the funeral home a cousin or sibling promises, "I will be there for you," and they weren't. A first date promised, but never called back and dropped off the face of the earth. I think we would have preferred outright rejections, a "No, I can't do that for you," is much more honest than a "Yes," that turns out to be a "No." When someone we trust or seems honest, gives us a "Yes" and doesn't follow through, we get blind-sided. We are caught off guard and are vulnerable, since we invested ourselves in their initial "Yes."  We thought we could fall back on their word; that we could rely on them when we needed them, but they never showed up; never even followed through to tell us why they weren't there for us when we needed them. "But you said...," we want to protest. They aren't there to hear our disappointment. There are some very serious moments in life when a person has given a "Yes" with solemnity and profundity. That kind of "Yes" is so serious it is placed in the context of a ceremony. Someone promises to love and be there in "good times in bad, in sickness and in death, till death do us part." But we come to discover that, even with all those words and ritual, the "Yes" was an empty one. Or, it was half-hearted. Or, after a while, a heart chilled, turned away and the "Yes" became a "No." How could we not be affected till this present moment by those disappointments? As we look at the index cards of empty promises, who would blame us for locking our heart in a box—locking it up and never again giving it away or entrusting it to another's promise? We look on those index cards with heavy hearts, scarred by the disappointments they represent. But we need to also acknowledge the times we too have said our "Yes"—and not followed through. Our "Yes" has become a ‘No." Do we remember? Should we write those occasions on another stack of cards to examine them and reflect on the effects those unfulfilled promises have had on others? We tried to please someone and said "Yes," but meant "No." We said "Yes," to avoid a confrontation—we were less than honest. We too gave our share of half-hearted "yeses."  People thought they heard commitment behind our "Yes," but our heart wasn't in it and it never left home; it stayed back in fear or indifference. Those who trusted our "Yes" were disappointed. Those of us who took vows, may have become less than committed, while not unfaithful, still not given a whole-hearted and responsive "Yes." We may have taken another for granted; let things slide; become unwilling to invest ourselves again when the going got tough. Through our baptism and the subsequent renewals of our baptismal promises, we have said our "Yes" to Jesus many times. But has that "Yes" now become a "No?" Have our religious practices become merely ritualistic?  Do we give the impression of being committed to our faith—but we know better. We may just be following the routine made firm by years of repetition. Our hearts aren't really in it; our "Yes," truth be told, is really a "No." We suspect that if we wanted to make an authentic "Yes" to Christ and his service, we would have to make some serious changes in our lives and we have decided not to do that. We might be well aware of our deep-down resistance to God. We may be like people who go to a twelve-step program, listen to the witness of people who have been helped; hear what will be required of us to make a similar change, and decide to just go along pretending to what is not true—our words don't measure up to the reality of our actions.  We say a public "Yes," but we know our hearts aren't in it. To this Sunday’s Eucharist we bring both stacks of index cards. We bring our hearts that have been wounded by the disappointments and betrayals we have experienced in our lives. We bring the hurts caused by promises made to us, that went unfulfilled. We ask for healing, so that our hearts, once hardened by betrayals great and small, might be softened by the Christ who is present to us in this sacrament and who knows himself the wounds of betrayal caused by those closest to him. We ask for healing. We also ask for forgiveness for those we have disappointed with our empty or half-hearted "Yeses." They put trust in us, perhaps at their most vulnerable times, and we did not follow through and were not there when we promised we would be. What I find interesting in today's parable is that there is no mention in it of how things turned out. How hard of a worker was the first son when he finally got to the vineyard to work?  Did he meet his quota; do what was expected of him? There are no standards of measurements laid out for us in this story.  The emphasis is just on someone who changed his mind; who in the end, responded to an invitation. Maybe that is what is pleasing to God: our desire to serve; our attempts to respond—while we leave plenty of room for God to step in and fill in the gaps. The big ones and the small ones.  

*************************

Living the Good News

What action can you take in the next week as a response to today's reading and discussion? Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions which follow.

Reflection Questions:

What are the subtle ways in which a “yes” becomes a “no”?

Have I ever said “yes” to someone or to a group but really meant “no”?  

Have I ever said “yes” but somehow never got around to living out that “yes”?
What were the reasons—to keep the peace in the moment; to avoid public embarrassment; to avoid conflict, laziness or forgetfulness for example?
Did it change my relationship to the person or to the group?

Did I ever acknowledge my failure to follow through or did I just ignore it, hoping no one would notice?
How did it work out?

It is easy to give words of assent, and harder to follow through with time, effort and attention. With which of these two sons do I identify myself? 
Which am I—the smooth but unreliable daddy-pleaser, or the guy who, even with a bad grace, does the job?

How many times did someone in my life say he or she would do something, and then did not?
How did I feel?  
Did it alter our relationship?

Has my response to such a disappointment been an unwillingness to trust anyone again, or an unwillingness to take a risk?

What is the difference between a casual promise to do something and a solemn promise to do something (a dinner date or a vacation plan vs marriage vows, religious vows, a confidentiality promise, a legal agreement)?

Who, in today’s world, would be the ones society considers “righteous ones”?
Today, who are the “prostitutes” and the “publicans” who say: “I do not want to”, but who end by doing the will of the Father?

Jesus, on his last journey to Jerusalem, makes it clear to the important religious leaders within his hearing that He considers them people who practice lip service, but whose hearts are far from God. Again, He states a preference for those the world deems unworthy or sinful, but who change their hearts and minds to do God’s will. How comfortable am I with that idea?

Have I ever been complacent about my relationship with God?
Have I ever fallen away, even a little, from my commitment to Jesus and the gospel?   

In other words, Have I ever said “yes” to God, but failed to keep my promise? 
What were the reasons?
Can I recommit?  
Why or why not?

Do I see in this gospel a message that it is never too late to turn back to doing what God wants?

Conversion is a lifetime process, so where am I in the process of conversion?

*************************

Closing Prayer

Don’t forget to provide some prayer time at the beginning and at the end of the session (or both), allowing time to offer prayers for anyone you wish to pray for: 

Lord, help me to say yes when I am supposed to and no when I have to—discerning what my answer should be through prayer and reflection. May your will be done, and may I be a manifestation of that will. Help me to be honest and true, faithful and giving without strings attached…Please show your kindness and understanding to those who were not able to follow through, who failed you for one reason or another.  Help me to be an instrument of your kindness and understanding to those ion my life who have failed me or failed themselves.

*************************

For the Week Ahead

Weekly Memorization
Taken from the gospel for today's session: Which of the two did the Father’s will?

*************************

Meditations

A Meditation in the Augustinian Style/Relationship:
I think of those people in my life who have disappointed me in one way or another.  Have I forgiven them?  Was that forgiveness extended in such a way that I was able to use it as way of reminding them how they failed me in the past? Was it a revisiting  of the sense of betrayal I felt so they could feel guilty all over again?   How could I forgive people for failing me without dredging up those failures?  Can I forgive myself  for the times I have failed another, or failed God?   What does that process look like?

A Meditation in the Dominican Style/Asking Questions:
Often, when people are attracted to a certain religion or when people who are repelled by the same, there has been an experience with a person who mirrored for them a certain notion of religion.  People who encounter scandalous, indifferent, ignorant, judgmental or intolerant Catholics are going to be repelled. People who encounter joyful Catholics who believe and can be honest with their joys and struggles might be attracted and even converted. So the challenge is this: Can you give an account of your faith?  Can you avoid defensiveness and “church-speak” when discussing your religious views? Are you a welcoming and understanding person?  Are you re-making the Church and God in your own image and presenting that image as truth? Are you slapping quick and uncompromising theological answers on some really painful dilemmas people have?  Are you listening for what is not being said?  Are you mirroring Jesus as he talked to tax collectors and sinners? Is your version of Church always right, or can you enter into dialogue? In your interactions this week try to reflect on the version of Catholicism you are presenting to those you meet. It really matters!

A Meditation in the Ignatian Style/Imagination:
(From “Sacred Space,” A service of the Irish Jesuits)
Jesus says to me: ”What do you think”? Do I take time out to think about where I stand in relation to God? Do I give my soul an opportunity to catch up? I ask the Lord to help me to give time to thinking about things that really matter…I review the statements and declarations I have made; I ask God to help me abide by them and accept God’s forgiveness for where I have fallen short…Jesus speaks this parable to me. I avoid applying it to others right now and simply accept Jesus’ warmth as he sees how I have served. I listen for his invitation as he shows me where I hold back…To live in the kingdom is to be ready to rub shoulders with all kinds. God’s love is given freely and is accepted by many. I pray  for a heart that is open to those who are not like me…

*************************

Poetic Reflection

This poem by e.e.cummings demonstrates the complacency of those who are sure they do no wrong, are sure that they have always said “yes”, but who have often said “no” to what matters, like humility, caring for others, not bad-mouthing or gossiping about others, listening to the voice of God in their lives, etc.

the Cambridge ladies who live in furnished souls
are unbeautiful and have comfortable minds
(also, with the church's protestant blessings
daughters, unscented shapeless spirited)
they believe in Christ and Longfellow, both dead,
are invariably interested in so many things-
at the present writing one still finds
delighted fingers knitting for the is it Poles?
perhaps. While permanent faces coyly bandy
scandal of Mrs. N and Professor D
....the Cambridge ladies do not care, above
Cambridge if sometimes in its box of
sky lavender and cornerless, the
moon rattles like a fragment of angry candy

25th Sunday in Ordinary Time

September 20, 2026

God’s notion of fairness is different from ours.

GOSPEL

Matthew 20:1-16a

Jesus told his disciples this parable: "The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. After agreeing with them for the usual daily wage, he sent them into his vineyard. Going out about nine o'clock, the landowner saw others standing idle in the marketplace, and he said to them, 'You too go into my vineyard,
and I will give you what is just.' So they went off. And he went out again around noon, and around three o'clock, and did likewise. Going out about five o'clock, the landowner found others standing around, and said to them, 'Why do you stand here idle all day?' They answered, 'Because no one has hired us.' He said to them, 'You too go into my vineyard.' When it was evening the owner of the vineyard said to his foreman, 'Summon the laborers and give them their pay, beginning with the last and ending with the first.' When those who had started about five o'clock came, each received the usual daily wage. 
So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, 'These last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.' He said to one of them in reply, 'My friend, I am not cheating you.  Did you not agree with me for the usual daily wage? Take what is yours and go. What if I wish to give this last one the same as you? Or am I not free to do as I wish with my own money? Are you envious because I am generous?' Thus, the last will be first, and the first will be last."

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

What businessperson would not find today’s parable intolerable? What about people who work for nonprofits, or church folk – hard-working, responsible people like us? Who wouldn’t find this parable unfair? Do we side with the workers who were hired first, those who worked all day? They were hard workers, and they grumbled. Can you blame them? “These last ones have worked only one hour, and you have made them equal to us who bore the day’s burden and the heat!” Or, to put it more simply: “It’s not fair!” How would you rewrite this story? After all, we were taught to be hard workers and to expect fair pay for the work we do. Isn’t that the way we live? Isn’t that what we teach our children? Don’t hard-working students stand out in school and receive top grades? Don’t good workers receive better evaluations and promotions? Maybe we should put our hands over our children’s ears when they hear this Gospel! Otherwise, all our lessons about fairness might go right out the window. So, how would we rewrite the story? The foreman is charged by the landowner to, “Summon the workers and give them their pay.” These days, we might give the foreman a calculator. “Let’s see: a full day’s work – 100 percent pay. Nine hours – 75 percent. Three hours – 25 percent. And those who worked only one hour? Well, let’s give them 15 percent of a day’s wage. Just to be generous. After all, we are Christians, aren’t we?” But think about those people out there waiting to be hired. Think of the day laborers who stand outside places like Home Depot, hoping that a pickup truck will arrive looking for workers. Those hired first could be proud. They were the strongest and most able-bodied. Being chosen was a lucky break. They worked hard and earned their day’s wage. They had families at home who depended on them. So why did they grumble at the end when they saw that the last workers received the same pay? Didn’t they have any sympathy for those others who also had families depending on them? Didn’t those latecomers have the same desperate needs? And who were those hired last? The landowner asks them, “Why do you stand here idle all day?” “All day”—waiting to be chosen. Who doesn’t get hired right away? Who is left standing at the end of the day? Perhaps the elderly, the widows, the infirm, people with disabilities, injured workers, foreigners, or others who cannot compete with the strongest and healthiest. They may not be able to work as hard or as long as others, but they still need the money. They still have mouths to feed and families depending on them. Do we recognize ourselves in those disgruntled workers? We Americans have hard work and competition in our bones. We have learned to measure ourselves in relation to others: Who has more? Who does more? Whose clothes are the latest fashion? Whose computer is the newest model? Mark Twain once said, “It is not what I don’t understand about the Bible that bothers me; it’s what I do understand.” This is an easy parable to understand – and one of the most uncomfortable to hear. How often have we thanked God for our good fortune – for being born at this time, in this country, into our particular families; for our jobs, our homes, and the schools our children attend?We express gratitude, but lurking behind that gratitude can be the conviction that we deserve what we have. After all, we are the all-day laborers. We have worked for it. Mark Twain was right. Sometimes it is what we understand in the Bible that bothers us. What kind of God emerges from this parable? A persevering God—a God who goes out again and again, five times, and never gives up inviting people into the vineyard. A generous God—a God whose generosity goes beyond our sense of fairness and justice. A universal God – a God who calls everyone to work, including those whom others might consider the least capable or least deserving. What rule of measurement does God use with us? According to this parable, God is guided by grace. Grace is a free, undeserved, unearned gift. It can seem unfair, unsettling, illogical, and completely unexpected. But for those of us who come here week after week to hear the Scriptures, God’s ways should not come as a complete surprise. We have heard other stories in which God acts in the same way. A shepherd leaves the ninety-nine sheep in the wilderness to search for the one who is lost. A woman who has ten coins loses one, searches all day until she finds it, and then calls her friends and neighbors to celebrate. A father welcomes home a son who has squandered his inheritance in dissolute living. He embraces him, barely gives him time to apologize, and throws a party for him. What kind of behavior is that? It doesn’t make sense – not according to ordinary human calculations. When I lived in Raleigh, North Carolina, I visited death row. I became friends with a man named Henry. When he was younger, Henry had lived a very dissolute life. But during his later years, he began reading the Bible and praying. Cynics sometimes suspect such “prison conversions.” A couple of years before he died, Henry became Catholic. I heard his confession on the day he was executed. So many years of his life had been wasted, unlike the lives of those who had worked faithfully and responsibly. Yet at the end of his life, Henry was offered mercy – and he seized it. In a manner of speaking, he was one of those hired at the last hour. But he got in. Who knows what the next life is like? Use your imagination. Jesus is there. Peter is there. Mary is there. Catherine and all the well-known saints are there. And perhaps, among them, is Henry. How do we know? We don’t. But this parable invites us to trust in the incalculable mercy of God. It reminds us that we cannot measure God’s grace in terms of wages, merit, or our human notions of justice. God’s generosity colors every divine thought, word, and deed. Lest we get the impression that we can simply sit back, do the minimum, and expect a generous reward at the end, the parable calls us to something more. We were created in the image and likeness of God. Therefore, our lives should reflect that image to the world: persevering in goodness, welcoming the least, and being generous beyond measure and in unexpected ways. That is the God who created us. That is the God who shines through these parables. And that is the God who invites us into the kingdom and says: “Have a good look around. See how I treat the least. Observe how I act with generosity in unexpected ways. Now go and do likewise – whether you think they deserve it or not.”

*****************************************************************

Quotable

At the center of any work dynamic there should be neither capital, nor market laws nor profit, but the person, the family and their well-being.” — Pope Leo XIV, December 18, 2025

*****************************************************************

Justice Bulletin Board by Barbara Molinari Quinby, MPS, Director. Office of Human Life, Dignity, and Justice Ministries, Holy Name of Jesus Cathedral Raleigh, NC

Only, conduct yourselves in a way worthy of the gospel of Christ. —Philippians 1:27

In four different letters, Paul advises Christian followers on proper conduct. In Colossians 1 and Thessalonians 4, he names a list of ways the Christian should be, including “in every good work bearing fruit and growing in the knowledge of God” (Col. 1: 10) and “aspire to live a tranquil life” (1Thess.4: 11). This flies in the face of modern society that urges us on for more stuff, more extreme actions, more emphasis on the superficial, more, more, more… Are you caught up in this kind of world?There is another way. It is called contemplative living, and anyone can choose to live this peaceful way, just as you choose to live in a frenetic way of more and more. We have a group called Just Pray-ers that uses Bridges to Contemplative Living with Thomas Merton. Thomas Merton converted to Roman Catholicism while a student at Columbia University. He entered the Abbey of Gethsemani, a community of Trappist monks , and that led him to profound changes in his self-understanding. This ongoing conversion impelled him into the political arena and he became a strong supporter of the nonviolent civil rights movement of the 1950’s-1960’s, which he called "certainly the greatest example of Christian faith in action in the social history of the United States." The Bridges series leads participants on a journey toward spiritual transformation. Inspired by the monastic tradition, Bridges is specifically formatted for the lay person through prayers, readings and questions. Come away to a world God envisions. We have just started the series again, once a month on the third Wednesday, 7-8:30PM. You do not need to study ahead or even have the booklet. The tranquil life is possible amidst the hustle and bustle of daily life. To join in these stand-alone sessions, contact: socialconcern@hnojnc.org .To whet your appetite for a contemplative way, think about these words from Thomas Merton: Either you look at the universe as a very poor creation out of which no one can make anything, or you look at your own life and your own part in the universe as infinitely rich, full of inexhaustible interest, opening out into the infinite further possibilities for study and contemplation and praise. Beyond all and in all is God. (July 17, 1956).

*****************************************************************

Faith Book

Mini-reflections on the Sunday scripture readings designed for persons on the run. “Faith Book” is also brief enough to be posted in the Sunday parish bulletins people take home.

From today’s Gospel reading: What if I wish to give this last one the same as you? Or am I not free to do as I wish with my own money? Are you envious because I am generous? “ Thus, the last will be first, and the first will be last."

Reflection: God’s generosity is not measured by our calculations. God does not give love, mercy, or grace according to what we think someone deserves. The parable reminds us that God’s goodness is not a limited supply that we have to compete for. Another person’s blessing does not diminish ours.

So, we ask ourselves:

• When have I found myself comparing what I receive with what someone else receives? What does this reveal about my attitude toward God?

• Is there someone whose good fortune or blessing I find difficult to celebrate? Can I ask God to free me from envy?

• Who are the “last” people in my community or in my life? How might Jesus be inviting me to see and treat them differently?

*****************************************************************

The Narrative Section of the Fifth Book of the Gospel

(from the USCCB)

The first part (Mt 19:1–20:34) has for its setting the journey of Jesus from Galilee to Jerusalem; the second (Mt 21:1–23:39) deals with Jesus’ ministry in Jerusalem up to the final great discourse of the gospel (Mt 24–25). Matthew follows the Marcan sequence of events, though adding material both special to this gospel and drawn from Q. The second part ends with the denunciation of the scribes and Pharisees (Mt 23:1–36) followed by Jesus’ lament over Jerusalem (Mt 23:37–39). This long and important speech raises a problem for the view that Matthew is structured around five other discourses of Jesus (see Introduction) and that this one has no such function in the gospel. However, it is to be noted that this speech lacks the customary concluding formula that follows the five discourses (see note on Mt 7:28), and that those discourses are all addressed either exclusively (Mt 10; 18; 24; 25) or primarily (Mt 5–7; 13) to the disciples, whereas this is addressed primarily to the scribes and Pharisees (Mt 23:13–36). Consequently, it seems plausible to maintain that the evangelist did not intend to give it the structural importance of the five other discourses, and that, in spite of its being composed of sayings-material, it belongs to the narrative section of this book. In that regard, it is similar to the sayings-material of Mt 11:7–30. Some have proposed that Matthew wished to regard it as part of the final discourse of Mt 24–25, but the intervening material (Mt 24:1–4) and the change in matter and style of those chapters do not support that view.

This, in its entirety, is Chapter 19, which is skipped the current liturgical cycle A  (probably because it is covered by year B or C)

Marriage and Divorce.

1* When Jesus* finished these words,* he left Galilee and went to the district of Judea across the Jordan.
2Great crowds followed him, and he cured them there.
3a Some Pharisees approached him, and tested him,* saying, “Is it lawful for a man to divorce his wife for any cause whatever?”
4* b He said in reply, “Have you not read that from the beginning the Creator ‘made them male and female’
5c and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’?
6So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.”
7* d They said to him, “Then why did Moses command that the man give the woman a bill of divorce and dismiss [her]?”
8He said to them, “Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so.
9e I say to you,* whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.”
10[His] disciples said to him, “If that is the case of a man with his wife, it is better not to marry.”
11He answered, “Not all can accept [this] word,* but only those to whom that is granted.
12Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage* for the sake of the kingdom of heaven. Whoever can accept this ought to accept it.”

Blessing of the Children.*

13f Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them,
14g but Jesus said, “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.”
15After he placed his hands on them, he went away.

The Rich Young Man.*

16h Now someone approached him and said, “Teacher, what good must I do to gain eternal life?”*
17He answered him, “Why do you ask me about the good? There is only One who is good.* If you wish to enter into life, keep the commandments.”
18* i He asked him, “Which ones?” And Jesus replied, “ ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness;
19honor your father and your mother’; and ‘you shall love your neighbor as yourself.’”
20* The young man said to him, “All of these I have observed. What do I still lack?”
21j Jesus said to him, “If you wish to be perfect,* go, sell what you have and give to [the] poor, and you will have treasure in heaven. Then come, follow me.”
22When the young man heard this statement, he went away sad, for he had many possessions.
23* Then Jesus said to his disciples, “Amen, I say to you, it will be hard for one who is rich to enter the kingdom of heaven.
24k Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.”
25* When the disciples heard this, they were greatly astonished and said, “Who then can be saved?”
26l Jesus looked at them and said, “For human beings this is impossible, but for God all things are possible.”
27m Then Peter said to him in reply, “We have given up everything and followed you. What will there be for us?”
28* n Jesus said to them, “Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.
29And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.
30* o But many who are first will be last, and the last will be first.

Commentary:
* [19:1] In giving Jesus’ teaching on divorce (Mt 19:3–9), Matthew here follows his Marcan source (Mk 10:2–12) as he does Q in Mt 5:31–32 (cf. Lk 16:18). Mt 19:10–12 are peculiar to Matthew.

* [19:1] When Jesus finished these words: see note on Mt 7:28–29. The district of Judea across the Jordan: an inexact designation of the territory. Judea did not extend across the Jordan; the territory east of the river was Perea. The route to Jerusalem by way of Perea avoided passage through Samaria.

* [19:3] Tested him: the verb is used of attempts of Jesus’ opponents to embarrass him by challenging him to do something they think impossible (Mt 16:1; Mk 8:11; Lk 11:16) or by having him say something that they can use against him (Mt 22:18, 35; Mk 10:2; 12:15). For any cause whatever: this is peculiar to Matthew and has been interpreted by some as meaning that Jesus was being asked to take sides in the dispute between the schools of Hillel and Shammai on the reasons for divorce, the latter holding a stricter position than the former. It is unlikely, however, that to ask Jesus’ opinion about the differing views of two Jewish schools, both highly respected, could be described as “testing” him, for the reason indicated above.

* [19:4–6] Matthew recasts his Marcan source, omitting Jesus’ question about Moses’ command (Mk 10:3) and having him recall at once two Genesis texts that show the will and purpose of the Creator in making human beings male and female (Gn 1:27), namely, that a man may be joined to his wife in marriage in the intimacy of one flesh (Gn 2:24). What God has thus joined must not be separated by any human being. (The NAB translation of the Hebrew bāśār of Gn 2:24 as “body” rather than “flesh” obscures the reference of Matthew to that text.)

* [19:7] See Dt 24:1–4.

* [19:9] Moses’ concession to human sinfulness (the hardness of your hearts, Mt 19:8) is repudiated by Jesus, and the original will of the Creator is reaffirmed against that concession. (Unless the marriage is unlawful): see note on Mt 5:31–32. There is some evidence suggesting that Jesus’ absolute prohibition of divorce was paralleled in the Qumran community (see 11QTemple 57:17–19; CD 4:12b–5:14). Matthew removes Mark’s setting of this verse as spoken to the disciples alone “in the house” (Mk 10:10) and also his extension of the divorce prohibition to the case of a woman’s divorcing her husband (Mk 10:12), probably because in Palestine, unlike the places where Roman and Greek law prevailed, the woman was not allowed to initiate the divorce.

* [19:11] [This] word: probably the disciples’ “it is better not to marry” (Mt 19:10). Jesus agrees but says that celibacy is not for all but only for those to whom that is granted by God.

* [19:12] Incapable of marriage: literally, “eunuchs.” Three classes are mentioned, eunuchs from birth, eunuchs by castration, and those who have voluntarily renounced marriage (literally, “have made themselves eunuchs”) for the sake of the kingdom, i.e., to devote themselves entirely to its service. Some scholars take the last class to be those who have been divorced by their spouses and have refused to enter another marriage. But it is more likely that it is rather those who have chosen never to marry, since that suits better the optional nature of the decision: whoever can…ought to accept it.

* [19:13–15] This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36.

* [19:16–30] Cf. Mk 10:17–31. This story does not set up a “two-tier” morality, that of those who seek (only) eternal life (Mt 19:16) and that of those who wish to be perfect (Mt 19:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Mt 19:22) to enter the kingdom (Mt 19:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Mt 27:57). But only the poor in spirit (Mt 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one’s possessions. The Twelve, who have given up everything (Mt 19:27) to follow Jesus, will have as their reward a share in Jesus’ (the Son of Man’s) judging the twelve tribes of Israel (Mt 19:28), and all who have similarly sacrificed family or property for his sake will inherit eternal life (Mt 19:29).

* [19:16] Gain eternal life: this is equivalent to “entering into life” (Mt 19:17) and “being saved” (Mt 19:25); the life is that of the new age after the final judgment (see Mt 25:46). It probably is also equivalent here to “entering the kingdom of heaven” (Mt 19:23) or “the kingdom of God” (Mt 19:24), but see notes on Mt 3:2; 4:17; 18:1 for the wider reference of the kingdom in Matthew.

* [19:17] By Matthew’s reformulation of the Marcan question and reply (Mk 10:17–18) Jesus’ repudiation of the term “good” for himself has been softened. Yet the Marcan assertion that “no one is good but God alone” stands, with only unimportant verbal modification.

* [19:18–19] The first five commandments cited are from the Decalogue (see Ex 20:12–16; Dt 5:16–20). Matthew omits Mark’s “you shall not defraud” (Mk 10:19; see Dt 24:14) and adds Lv 19:18. This combination of commandments of the Decalogue with Lv 19:18 is partially the same as Paul’s enumeration of the demands of Christian morality in Rom 13:9.

* [19:20] Young man: in Matthew alone of the synoptics the questioner is said to be a young man; thus the Marcan “from my youth” (Mk 10:20) is omitted.

* [19:21] If you wish to be perfect: to be perfect is demanded of all Christians; see Mt 5:48. In the case of this man, it involves selling his possessions and giving to the poor; only so can he follow Jesus.

* [19:23–24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.

* [19:25–26] See note on Mk 10:23–27.

* [19:28] This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

* [19:30] Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God.

*****************************************************************

Four Things the Poor Are Not

From a homily delivered at Memorial Church Sunday Mass.

In the wake of the parable everybody loves to hate, (The Laborers in the Vineyard, remember?) there were a lot of discussions this week about the vineyard owner. Was he just? It depends, I guess, on how you define justice. Distributive justice asserts that the community has an obligation to provide the basic necessities of life to all who need them, unless there is an absolute scarcity of resources. If there is an artificial scarcity because too few have too much at the expense of those who have too little to survive and thrive, then this is a violation of justice. In a country built on meritocracy, this theory of distributive justice is not only annoying, it hits at the heart of what we have been conditioned to believe. For most of us, the questions are real and difficult: Does someone have a right to a share in the wealth of this country simply because he or she lives in it? Who, exactly, owns the earth or its water or oil? Well, the parables of Jesus constantly walk around the issue of justice, often in ways that startle, confuse or anger us. Jesus had quite a bit to say about individual selfishness, and about political and social structures in which the rich prey on the poor. For Jesus, justice was not necessarily about giving people what they deserve, but what they need. One way to distance ourselves from the changes we ought to make is to distance ourselves from those who deserve better, just because they are humans like us. What follows are reflections that force us to look at the poor more honestly: The poor are not always needing only charity, but are needing justice. Charity is a great first step. It bridges the gap between what is and might be. It rescues people from hunger, homelessness and despair. Justice, however, insists on fidelity to relationships, and those relationships are with all of our fellow human beings, not just those closest to us.  Justice, unlike charity, is not something we do out of the kindness of our hearts; it is something we do because we are obliged to respect the dignity of all human persons and to work to change unjust political, social or economic structures which keep the poor in poverty.

 The poor are not always very visible

We must go out of our way to find those who need assistance. Often, those who lack the basic necessities of life are so ashamed of their condition that they try to look like everyone else. For every person who begs outside of a grocery store, there are perhaps ten times that number who sleep in their cars, or send their children off to school without breakfast, or who go without medical attention or prescription drugs, or a warm coat or shoes that actually fit. The vast majority of the poor suffer and worry alone. Helping the poor is not always rewarding: When you read Charles Dickens, you sometime might get the impression that the poor are universally noble, so it comes a a shock to the system to discover that reality is not like novels. Sometimes people who live in poverty are angry. Sometimes they have just given up. Sometimes they are dishonest and take advantage of the system. But most are not like that. Often we use the few bad examples as an excuse to do nothing. Bishop Kenneth Untener put it this way "When you help the poor you always receive more than you give--but it may not seem that way at the time." The poor are not different from us: They laugh and cry, get angry and rejoice, worry and love, just we do. They care for their families just as much as we do. The following is a poem written by a woman living in poverty with her children:

My Name is not “ Those People”
I am a loving woman, a mother in pain, giving birth to the future
where my babies have the same chance to thrive as anyone.

My name is not “Inadequate.”
I did not make my husband leave us—he chose to,
And chooses not to pay child support.
Truth is though, there isn’t a job base for all
Fathers to support their families.
While society turns its head, my children pay the price.

My name is not “Lazy, Dependent Welfare Mother.”
If the unwaged work of parenting, homemaking and community
building was factored into the gross national product, my work
would have untold value. And I wonder why my middle-class sisters
whose husbands support them to raise their children are
glorified—and they don’t get called lazy and dependent.

My name is not “Ignorant, Dumb, or Uneducated.”
I live with an income of $621 with $169 in food stamps. 
Rent is $585. That leaves $36 a month to live on. I am such a genius
At surviving that I could balance the state budget in an hour.

My name is not “Lay Down and Die Quietly.”
My love is powerful and my urge to keep my children alive 
will never stop. All children need homes and people who love them.
They need safety and the chance to be the people
they were born to be.
The wind will stop before I let my children become a statistic.
Before you give in to the urge to blame me,
the blame that lets us go blind and unknowing
into the isolation that disconnects us, take another look.
Don’t go away.
For I am not the problem, but the solution.
And my name is not “Those People.”
—Julia Dinsmore

“Unless you love, the poor will not forgive you for the bread they take from you.” —St Vincent de Paul

*****************************************************************

ENCOUNTER CHRIST REFLECTIONS & MEDITATIONS

Preparation for the Session

Adapted from Sacred Space: The Prayer Book 2025

Presence of God: Jesus, As I come to you today, fill my heart, my whole being, with the wonder of your sacred presence.  Help me to become more aware of your presence in my life, and more receptive to that presence. I desire to love you as you love me. May nothing ever separate me from you. (1-2 minutes of silence)

Freedom: Jesus, Grant me the grace to have freedom of spirit. Keep me from being bound by desires and actions that are not good for me or others. Cleanse my heart and soul that I may live joyously in your love. (1-2 minutes of silence)

Consciousness: Where am I with God?  With others in my life? What am I grateful for?  Is there something I am sorry for, words or actions that have hurt others, and which I now regret?  I take a moment to ask forgiveness of God and of those whom I have hurt.  God, I give you thanks for your constant love and care for me. Keep me always aware of your presence in my life. (2-3 minutes of silence)

*****************************************************************

Opening Prayer

From the First Reading for the 25th Sunday A 

Isaiah On Authentic Fasting That Leads to Blessing

Is this not, rather, the fast that I choose:
releasing those bound unjustly,
untying the thongs of the yoke;
Setting free the oppressed,
breaking off every yoke?
Is it not sharing your bread with the hungry,
bringing the afflicted and the homeless into your house;
Clothing the naked when you see them,
and not turning your back on your own flesh?
Then your light shall break forth like the dawn,
and your wound shall quickly be healed;
Your vindication shall go before you,
and the glory of the LORD shall be your rear guard.
If you lavish your food on the hungry
and satisfy the afflicted;
Then your light shall rise in the darkness,
and your gloom shall become like midday;
Then the LORD will guide you always
and satisfy your thirst in parched places,
will give strength to your bones
And you shall be like a watered garden.

*****************************************************************

Companions for the Journey

Adapted from “First Impressions” 2011

“I will give you what is just.” Each of the laborers would need a day's pay to feed their families. Each day, as day laborers, they would have gone out looking for work—day by day—standing around, hoping to get hired, needing to get hired—all along, thinking of the hungry mouths back home. So what pay would be “just”? These are tough economic times. We have many unemployed and those who do have jobs are working very hard every day. But even if the times weren't as difficult, still we admire hard workers. We don't admire shirkers, for we seem to have an innate sense of what's fair. If a person has a job to do, they should, we believe, do it properly and then receive fair compensation. So today, when we hear the parable of the vineyard workers we tend to identify with and take the side of the "all-day workers." These are they who say, "We bore the day's burden and the heat." Who hasn't worked like that or, right now, has a job that feels like that? When those, in Jesus' parable, who worked the whole day, see what the latecomers have received, the same pay but for only an hour's work, they go to the owner of the vineyard and make their complaint. "These last ones worked only one hour and you have made them equal to us." It's as if the owner broke a contract he made with them and they are indignant. I think there was a contract—it was in the owner's mind all along. Because, as the day wore on and he kept going out to hire still more laborers, he stopped naming the salary he would give them. He tells the first group, hired at dawn, that he would pay the "usual daily wage." When he told the next group to go and work in his vineyard, he doesn't mention the pay, but merely says, "I will give you what is just." After that, for the next groups, again the pay isn't mentioned, just the instruction, "Go into my vineyard." So, there are hints early in the parable that something different is afoot. I think the owner planned all along to pay all the workers a full day's pay because they were day laborers. All were needy and vulnerable were some standing around, still waiting for work towards the end of the day? We are not told that they were the lazy ones who casually came out late in the day looking for a little work. Probably they were still without work because the strongest and youngest would have been hired first. Those not hired earlier would have been the  elderly, disabled, children and women too -- except perhaps, for the very strongest. In our world there is the dictum, "A fair day's pay for a fair day's work." At most of our workplaces there are work evaluations done periodically and the productivity of an employee is reviewed regularly. Raises are based on merit. Often there is a union scale and minimum wage to protect workers. When it works, you get just pay for an honest day's work. But Jesus isn't talking about our labor and pay policies. It's not a parable about how we are to treat employees. He isn't telling us to pay people for doing only a little work. Rather, he is describing how God acts towards us; how things are in the "kingdom of heaven" where God's influence is felt and God's power is at work. In the kingdom of heaven, judging from today's parable, the guiding principle is generosity and it is given with no little element of surprise. How could those minimal workers have even hoped for a full-day's pay? You arrive at a friend's house for dinner, ring the doorbell and when the door is opened a crowd of your closest family and friends are there to shout, "Surprise!" It's your birthday. That's not something you planned for; maybe you don't think you deserve all the fuss. But there it is a party for your benefit, "Surprise!" I don't know about you, but I'm not a superstar performer for the Lord. The bottom line is that while I try to do my best, I don't want to be judged just by my accomplishments. There are days of hard work with their successes.  But there are other less-satisfying days, when I would not like a measure taken of the day's achievements for the Lord. Some days I invest less effort in what I must do and there are times, I know, I could have done a lot better. What about those other times in our lives we would like to forget, when we should have made different and better choices? But we didn't. How is all that going to be evaluated at the end of our lives? We are the recipients of such generosity from God. Jesus first of all paints a concrete picture of what grace is like. If we, who hear this parable today, are awake to what is being offered us again at this Eucharist, then we would have to conclude, "How can I be as generous to others, as God has been to me?" A woman was interviewed on television. She was chosen as a "heroic mother," who single-handedly raised a large family. All her children did very well in life and turned out to be good adults with good jobs and families of their own. Hers was a story worth acknowledging and celebrating. The person interviewing her, as if to get some formula that others could imitate to achieve successful families, commented, "I suppose you loved all your children equally, making sure they all got the same treatment." "No," she said, "I love them. I love them all, each one of them. But not equally. I loved the one that was down till he got up. I loved the one that was weak until she got strong. I loved the one that was hurt until he was healed. I loved the one that was lost until she was found."  What's it like in God's world? What is the kingdom of heaven like? It's like a mother who loves all her children according to their need, and loves them until they become who they were created to be—and then continues to love them. We have asked God for forgiveness and believe we have received it today—whether we think we deserve it or not. The parable has taken flesh in our lives. We who have experienced love may think we are not worthy of it, but we are blessed by it nevertheless. The parable has taken flesh in our lives. We have done a small deed for someone, or some group, and the good effects in their lives are out of proportion to our efforts for them. We have known the parable in our lives. Late in our lives we awake to God's presence and goodness. We wish we hadn't let so many years go by unconscious to the God we have now come to know. We have known the parable in our lives. If we have a notion that God thinks and acts like us, today's parable should dispel that thought. But the God Jesus reveals didn't begin to exist with the opening verses of the New Testament. Our Isaiah reading should convince us of that. The prophet makes it quite clear that God does not act or judge the way we do.We tend to cling to past wrongs done us and keep a mental list of those who have offended us.  We conclude that God will treat them similarly—it's only fair, we proclaim. But God's graciousness, Isaiah tells us, is unbounded and beyond human reckoning.  While we might conclude that God measures out grace and forgiveness according to our standards of justice, by what we determine a person deserves, the prophet reveals a God who shatters human standards beyond all our reasoning and expectation. We ourselves might not feel deserving of such a bountiful God, still, today's scriptures invite us to put aside any false humility we might have and become truly humble by saying "Yes" to our generous God's offer of forgiveness and love. With empty hands we come receptive to the generous gift God is offering us at this Eucharist; a meal that unites us in love with our God, the source of all life and holiness, unearned but nevertheless present at this moment to us.

*****************************************************************

Living the Good News

What action can you take in the next week as a response to today's reading and discussion? Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions which follow

Reflection Questions:

Do I see this parable as a story of human need or as a story of rank unfairness?

I think of a time when I was bothered or annoyed by a situation in which someone was unfairly the recipient of generosity.
Have I ever been criticized for giving someone else a break?

Have there been times when I have considered myself more deserving than others?
Have I ever felt unappreciated by those around me?

We live in a meritocracy. How does our culture conflict with this parable?

What does this parable say about the day laborers in Jesus’ time, about what would be a payment “that is right”
What does this parable say about God?
I describe God’s sense of fairness as Iunderstand it.

What is the economic situation for day laborers in our current society?
Have I ever been one or hired one?

What is the state of economic security, food security, health security and education security in our country right now?

Do I measure a person’s worthiness by how educated she is, how hard she works, how long he has been in this country, whether he has earned my respect or forgiveness?

Do I know of anyone who takes no joy in work, finds no dignity in work, works only for the money it produces to supply what she or her family needs to live?   
What in our society contributes to this joylessness?

What does it do to a person’s dignity when he cannot work, especially in this country?

What effect does social injustice have upon the world?  
How do I see social justice principles affecting our national policies toward the poor in our country and in other parts of the world?
What is the difference between charity and justice?  
Is one more important than the other?

How is the kingdom of God different from the systems/values we encounter on earth? 
Do I want always to be judged according to strict justice? 
Or do I want to leave room for mercy? 

Do I ever feel like the workers who were hired at dawn and had worked all day? 

What do I do with my resentments? 

Does it bother us more when bad things happen to good people or when good things happen to bad or undeserving people?

From Fr Daniel Harrington, S.J.:
Have you ever been the recipient of someone’s unexpected generosity? 
How did you respond?

Do most of us make God over in our own image, and do we have problems when God’s actions or words as translated through Jesus do not match the image we have created? Examples (The Prodigal Son, Mary and Martha, lost sheep, etc.) ?

Do I think of the “kingdom of God” as something we earn after death through sacrifice and good deeds?
Do I think of the “kingdom of God” as God himself who is pure love and nothing else?
Do I think of the “kingdom of God” as the world’s values transformed by love and compassion for others?
How has my religious tradition influenced my understanding of the term “kingdom of God”?

Are there “bad” people in heaven?

*****************************************************************

Closing Prayer

Don’t forget to provide some prayer time at the beginning and at the end of the session (or both), allowing time to offer prayers for anyone you wish to pray for.  

From New Seeds of Contemplation, by Thomas Merton:
Kyrie
Keep me, above all things, from sin.
Keep me from loving money, in which is hatred
From avarice and ambition that suffocate my life.
Keep me from the deadly works of vanity
And the thankless labor for pride, money and reputation

*****************************************************************

For the Week Ahead

Weekly Memorization
Taken from the gospel for today's session: Are you envious because I am generous?

*****************************************************************

Meditations

A Meditation in the Dominican Style/Asking Questions:
I consider the problem of envy. The older brothers of Joseph, Cain, the elder son in the parable popularly known as the Prodigal Son, countless wicked stepmothers--all suffered from envy. Envy begrudges another what we think we lack or feel we deserve. It has a terrible and sometimes paralyzing effect on us. We cannot think rationally, we cannot act rationally.  Sometimes we cannot act at all, but seethe with resentment. Other times the corrosive emotions of anger and despair drive us to harm the object of our envy in some way. As a child, we may have struck another or taken something from him that he loved and destroyed it.  As older and more subtle adults we use the weapons of gossip, criticism, cynicism and indifference to wound those we envy. I think about someone in my life of whom I was envious. Why? Was it deserved? Were frustration and despair a part of the picture? Did I have trouble admitting that my feelings toward this person were caused by envy?  Did I feel inferior to this person? Unfairly treated by life? Defeated by my own limitations? Did I devalue in my own mind what this person had in order to make myself feel better? How did I resolve the problem? Was I ever the object of anyone else's envy?  Did I feed into it in any way? I pray to God for the clarity of vision to recognize and root out envy in myself, and to recognize and change behaviors which may cause people to envy me.

A Meditation in the Ignatian Style/Imagination:
)Adapted from “First Impressions”, a service of the Southern Dominican Province, by Fr. Jude Siciliano) Listen…I want to tell you a story…My name is Benjamin. I was there—I was in the vineyard that day…hired at the last hour, I could not believe the blessing! How could he have known how desperate I was, walking the marketplace since dawn in the heat, praying that I would not have to go home to my children empty-handed. But no one would hire me…Please forgive me for what I am about to tell you, but you see, I used to be a tax collector. It was despicable work, cheating my own people, and over the years I came to despise myself, although the money fed my children and family. But I can no longer hurt my people, and two weeks ago resolved to seek honest work. How I regretted my past then! No one would hire me…they spit in my face and laughed at my need.  My children are hungry, and today I promised my wife that if I did not find work I would relent and return to my shameful employment. And so you cannot imagine my joy when the owner of the vineyard gave me a chance.  And to be paid a full day’s wage! This is beyond my dreams. It has been salvation for me and for my family.  And now I must go to them…What might have happened if the other, resentful laborers had known this story? What if they had bothered to come close enough to ask Benjamin and the other latecomers why they had been in the marketplace all day—and learned it was “because no one hired us”? Can you picture them wanting to help this brother who is trying to start a new life—and spontaneously reaching into their pockets to share their hard-earned wages? Perhaps they would even realize that their “usual daily wage” is neither “usual” nor “theirs” at all—but is a gift from the ever-generous vineyard-owner…a gift to be shared. Their resentment could turn to rejoicing that they and their fellow workers really have been given all they truly need. How easy it is for us, initially, to identify with those disgruntled, angry laborers. After all, we live in a culture that teaches us: “Survival of the fittest!  It’s mine, I earned it! I worked hard for this, I have a right to it!” We live in a world torn by the violence of competition and misunderstanding, as we battle over money and power, land, culture, images of God. We worry about our national security, our economy, and we too easily turn to violence to protect what we grasp. My possessions. My land. My God. It is easy to feel threatened by the “other”— the foreigner, the different, the marginalized.  Matthew’s community was apparently no different in this regard.  A Jewish community only recently joined by Gentiles, they had to learn that their generous God welcomed the outsider, the latecomer, and called the stranger to be brother and sister to the community laboring in the vineyard of the kingdom. The Gospel invites them, and all of us, to allow our God who knows all hearts to open our heart to the other—and to transform our perception. From entitlement to gratitude…from resentment to rejoicing…from anger to understanding. Thich Nhat Hahn, a Vietnamese Buddhist monk, tells us: “When you understand, you cannot help but love. You cannot get angry. To develop understanding, you have to practice looking at all living beings with the eyes of compassion. When you understand, you love. And when you love, you naturally act in a way that can relieve the suffering of people.” What would our world be like if we responded to God’s invitation to know and welcome the stranger? If we each could reach out and come close enough to know the stories of the marginalized people in our church, our workplace, our society? What stranger, what latecomer are you invited to open your heart to, today?  And what mystery of transformation might our generous God work in that sharing?

A Meditation in the Franciscan Style/Action:
For a lot of time in the Church, this parable about the laborers in the vineyard was NOT about laborers at all, but about who was reallly a true Christian in the early Church, or about God’s mercy towards those who repented of their sins later in their lives, or about converts who came into the Catholic Church as older adults, or even about “deathbed coversions”.  We were told very forcefully that these people would get into heaven eventually, after having paid the price for their sins in purgatory. The message was that we were not to be resentful that these latecomers would be in heaven, because God’s justice made sure that everything was “fair”. Apart from the theological problems inherent in that theory, there is the big problem that we were ignoring the real social justice issues that Jesus was referring to, mostly because it was uncomfortably political. Even though Pope Leo XIII wrote an encylical in defense of laborers, that was a minority melody compared to the emphasis on getting into heaven. I remember a pastor who was sent to minister to Stanford before we were allowed to function on campus, and his assignment was a sort of punishment for the fact that he was a political activist, openly supporting the farm workers.  The priests in El Salvador during their civil war were severly disciplined if they got involved in politics on the side of the rebels. In more recent years, there has been a renewed understanding of our obligations in justice to those who lack the resources they need to thrive. The question for each of us is whether we retreat into the comfortable threoretical question of who is worthy of God’s love (which actually requires little of us but tolerance) as opposed the uncomfortable questions about economic fairness and economic justice also inherent in this story: Who is worthy of enough to live on? Who is worthy of  migrating here in search of work and becoming an American? What does a wealthy society like the USA actually owe to underdeveloped nations? What, in a capitalistic society, do the owners (shareholders) owe the workers? What do we have to give up in time, talent or treasure to ensure social justice for those less fortunate? Each of us has to figure this out for ourselves. After praying with this gospel, where do you stand?

*****************************************************************

Poetic Reflection

Some of us may need an attitude adjustment about how we value money and others’ needs for basic necessities. This poem by Wendell berry, a former Stanford Stegner Fellow who just died a few weks ago, is a wake-up call.

We Who Prayed and Wept
We who prayed and wept
for liberty from kings
and the yoke of liberty
accept the tyranny of things
we do not need.
In plenitude too free,
we have become adept
beneath the yoke of greed.

Those who will not learn
in plenty to keep their place
must learn it by their need
when they have had their way
and the fields spurn their seed.
We have failed Thy grace.
Lord, I flinch and pray,
send Thy necessity,

—from Selected Poems