33rd Sunday in Ordinary Time

November 15, 2026

What are you willing to risk for God?

GOSPEL

Matthew 25:14-30

Jesus told his disciples this parable: "A man going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one--to each according to his ability. Then he went away.
Immediately the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two. But the man who received one went off and dug a hole in the ground and buried his master's money. "After a long time the master of those servants came back and settled accounts with them. The one who had received five talents came forward bringing the additional five. He said, 'Master, you gave me five talents. See, I have made five more.' His master said to him, 'Well done, my good and faithful servant. Since you were faithful in small matters,
I will give you great responsibilities. Come, share your master's joy.' Then the one who had received two talents also came forward and said, 'Master, you gave me two talents. See, I have made two more.' His master said to him, 'Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.' Then the one who had received the one talent came forward and said, 'Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; so out of fear I went off and buried your talent in the ground. Here it is back.' His master said to him in reply, 'You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter? Should you not then have put my money in the bank
so that I could have got it back with interest on my return? Now then! Take the talent from him and give it to the one with ten. For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away. And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.'“

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REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano

We know poor people and minorities find it hard to get loans; as do nonprofit organizations, daycare centers and those seeking support for affordable housing. There is, it seems a hesitancy to take a risk lending to these groups. They don't fit into the usual financial structures. About 35 years ago a small group of young professionals in the San Francisco area saw the need and had a vision to help those who could not get financial support for their projects for the needy and support economic justice. They had experience in banking and real estate. They put up their own money, got assistance from family and friends as well as Dominican sisters in the Bay Area. They started the first community loan fund in Northern California. They lent money to build over 5000 housing units, 200 facilities for human services and created more than 700 jobs. They also offered their time and energy for local community needs. That was 35 years ago; they have been at it ever since. (Check the Northern California Community Loan Fund out on the web to learn of their commitment and success over these decades.)  In today's parable Jesus is talking about finances, investing and taking risks -- big risks. A “talent” was the equivalent of 20 years’ salary for the ordinary worker. The master puts an enormous amount of trust in his servants, and he does not give explicit directions. After entrusting the money, we are told, "Then he went away." The master did not even give them explicit instructions about what they were to do with his money. Instead, he gave them time and the freedom to use their imaginations and ingenuity to invest his money wisely. Two of them do their job very well. They make an enormous profit, 100% return. So, when the master returns, he praises their work. "Well done good and faithful servant. Come share your master's joy.” But one of the servants did not do well at all. He hid the owner’s money. The servant handed back the same amount he was given. This servant did not get it. He missed the point. He sadly misjudged the master and acted out of fear. That's not what the master wanted. Not a timid servant paralyzed by fear, but one who would take a chance -- get involved, invest the master's money wisely. And make a profit. The parable speaks to us today. In many aspects of our lives, we Christians must practice prudence and be thoughtful about the decisions we make. However, there is a "But" in the parable, reminding us of another side of Christian living: not to be afraid to be engaged in the world, practicing our faith, even when it feels risky. It reminds us of people like Mother Cabrini who started 67 institutions -- hospitals, schools, and orphanages in Italy, the United States, Europe, Central America and South America. At the time she was resisted by the Archbishop of New York.  It was a time when women were to "know their place." She took risks, tirelessly reaching out to poor immigrants. She is a model for contemporary people concerned about the welfare of minorities and immigrants in our country. When her sisters protested because Cabrini wanted to start still one more hospital for the needy, she said, "Whose work is it, ours or God's?" The parable suggests we have been given treasure and have also been given freedom and trust to do what we see we should do, not letting fear or a sense of inadequacy hold us back. People say: "Keep the faith." How? Treat it like it is fragile? Do we not have enough of it? That we will be blamed for failure? Rather, the parable does not seem to be saying, "Keep the faith," but "Practice the faith.” Engage the world and put your faith into action." It invites risk-taking, addressed to those who have feelings of inadequacy, or fear putting their faith into action. Recall what mother Cabrini said, "Whose work is it, ours or God's? God, like the master, has equipped us and trusted us to discern how we should invest ourselves. The parable is not restrictive, calling us to be cautious. Instead, it invites us to trust and, after our work in the world is done and the master returns, we too will hear, "Well done good and faithful servant." It's hard to skip over the first reading, which could sound like it is saying, "Women know your place and do it well." It is a portrait of a woman whose value goes far beyond her physical beauty or appearance. She is hard-working, trustworthy, generous to the poor, faithful to God. The reading concludes, "The woman who fears the Lord is to be praised." It reminds us that, "Charm is deceptive and beauty fleeting." It suggests physical beauty, popularity, wealth and social standing do not determine a person's wealth. Unlike the world God looks deeper and sees our generosity, our honesty, our faithfulness, and a willingness to serve others. The woman in Proverbs is not presented merely as someone to admire. She is a model for us and challenges both women and men to ask ourselves, what kind of people are we becoming? We are reminded that God does not measure our worth by our parents, wealth, status, or gender, but calls us to live lives of faithfulness, responsibility, wisdom and love. The woman in Proverbs reflects today's gospel parable showing us that God does not measure our worth by our appearance, wealth, status, or gender. It is not whether we are women or men, rich or poor, successful or struggling. The question is whether we are using our lives to bring goodness into the world. That is the kind of life worthy of praise, not only in the eyes of others, but in the eyes of God.

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

“For all of you, children of the light and children of the day.”—Thessalonians 5:5

As we approach Thanksgiving, let us give special thanks to the farm workers who toil to bring the produce to market. I give you two prayers for your reflection. The first is a blessing from the National Farm Worker Ministry: Bless the hands of the people of the earth, the hands that plant the seed, the hands that bind the harvest, the hands that carry the burden of life. Soften the hands of the oppressor and strengthen the hands of the oppressed. Bless the hands of the workers, bless the hands of those in power above them that the measure they deal with will be tempered with justice and compassion. Amen. The second prayer is from Interfaith Worker Justice that is now part of Georgetown University within the Kalmanovitz Initiative for Labor and the Working Poor: O God of seed and harvest, we pause to give thanks for the table set before us and the food that graces it. [The people gathered take turn naming the various foods on the table being blessed, by saying, “thank you for the ____” until all the foods have been named.] In a moment we will eat this food, harvested from many parts of the nation and world. It will be transformed into the flesh and blood of our bodies. Keep us mindful of the many workers who labor in field and factory to bring us this food. From the bounty and nourishment of the meal, we dedicate ourselves to work to abolish poverty, unsafe working conditions, workplace abuse, and unjust wages among those who feed us through their labor. We pray this in the name of the Creator God, who not only fed the Israelites in the desert but transformed simple folk like us into disciples for justice and peace. Amen. Consider adding these prayers of blessing, remembrance, and dedication during your Thanksgiving gathering. For all of us are children of the light and children of the day.

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Faith Book

Mini reflections on the Sunday scripture readings designed for people 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: Jesus told his disciples this parable: “A man going on a journey called his servants and entrusted his possessions to them.”

Reflection: Jesus encourages us to put all our lives on the line in his service – not just specific talents. We are to invest ourselves, serving God by serving others. Each of us baptized into Christ needs to engage in the world, conscious that the One who has “entrusted” us will be with us as we face life’s challenges as full-fledged Christians.

So, we ask ourselves:  

• How “invested” am I in my Christian life?

• What do I do to invest more of myself in responded to God’s call to me?

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Postcards to Death-Row Inmates

“Someone who says, ‘I’m against abortion’ but says, ‘I’m in favor of the death penalty,’ is not really pro-life.”—Pope Leo XIV

Inmates on death row are the most forgotten people in the prison system. Each week I am posting in this space several inmates’ names and locations. I invite you to write a postcard to one or more of them to let them know: we have not forgotten them; are praying for them and their families; or whatever personal encouragement you might like to give them. If the inmate responds, you might consider becoming pen pals.  

Please write to:

• Mikel M. Brady #1403339 (On death row since 10/28/2019)

• Tillman Freeman #0849836 (4/19/2022)

• Joshua Burgess #0949797 (6/3/2022)

Central Prison  
PO Box 247
Phoenix MD  21131

(While the prison is in Raleigh mail for inmates is processed at this address)

For more information on the Catholic position on the death penalty go to the Catholic Mobilizing Network.

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Commentary on the Gospel by Carla Works, Associate Professor New Testament, Wesley Theological Seminary

The parable of the talents is among the most abused texts in the New Testament. Contrary to what might be modeled by some best-selling televangelists, the parable does not justify a gospel of economic prosperity. Instead, it challenges believers to emulate their Master by using all that God has given them for the sake of the kingdom. The parable is located in Jesus' eschatological discourse (24:1-25:46) where he instructs his disciples to endure through difficult times and to live in anticipation of the Lord's return. Like all the parables in this section, it exemplifies the certainty of the Lord's coming and how the disciples are to live in the meantime. The teaching of the talents recalls the parable of the faithful and wise slave who continues to do the work of the master until the master comes (24:45-51). Although the master is delayed, he arrives to find the wise slave doing the tasks that have been appointed to him in the master's absence. The foolish slave, however, has neglected his work and abused his power. He receives severe punishment. Likewise, in the parable of the talents, the master entrusts his servants with his property, and punishment awaits those who have failed to carry on the master's work (24:49-51). Like the parable of the ten maidens before it, the parable of the talents portrays the kingdom of God (25:14). The kingdom is not simply likened to a man on a journey, but to the story that follows -- a story that illustrates how the disciples are to wait until the Lord comes. In this story a wealthy man prepares for a journey by entrusting his estate to his servants.  In the Lukan version of this parable (Luke 19:12-27), ten slaves receive one pound a piece to do the master's business. In the Matthean version, however, there are only three servants, and they receive shares according to their ability (25:15). Although the first receives five times as much as the last, each receives a significant sum of money. A talent is equal to about 6,000 denarii. Since one denarius is a common laborer's daily wage, a talent would be roughly equivalent to 20 years wages for the average worker. Five talents, the largest amount entrusted to any of the servants, is comparable to one hundred years worth of labor, an astronomical amount of money. Like the preceding two parables (24:45-51; 25:1-13), the return of the master is certain, but the timing is unknown. After a long absence, he discovers what each servant has done with his property. The first two slaves do business with the master's talents and double his money. Although the first slave earned more than the second, each has done remarkably well with what he has been given. They have performed according to their potential, and they have been faithful to do what the master has required of them. The master's response to each is the same. He commends the slaves for being good and faithful, entrusts them with more authority, and invites them to enter his "joy." The third servant is not so fortunate. In the response of this slave, however, the audience learns even more about the master. He is a man who reaps where he does not sow and gathers where he has not scattered seed. He aggressively seeks to expand his estate and takes whatever he can wherever he can to make a profit. He even reprimands the servant for failing to invest the money with the bankers so that he might have gained interest -- a practice forbidden in scripture (Exodus 22:25; Leviticus 25:35-38). The master's willingness to earn money at the expense of others challenges any allegorical interpretation of the parable that would directly correlate him with Jesus, who never acts in a manner to seek personal gain. That a wealthy landowner would behave in this manner, however, makes the story all the more compelling. The third slave admits that he was afraid to lose the master's money. To protect himself, he buried the talent in the ground. Although this may seem odd to audiences today, burying treasure was quite common at this time (13:44). The master is furious. He had entrusted this servant with a portion of his property in order that the slave would use his abilities -- abilities that had helped the master in the past -- in order to turn a profit for his lord. This slave, however, was too afraid to take a risk -- even though risky behavior was part of the master's business. Instead, he attempted to secure his own well-being. In the end his unfaithfulness to carry on the master's work cost him severely (25:30). The master expected the servants to continue his business, to take risks to make a profit, and to emulate his behavior. Two servants were found faithful, and they are rewarded. Their faithfulness had increased the master's wealth and expanded his estate. In its literary setting, Jesus tells this story to his disciples (24:3) to prepare them for the days ahead when their faith will be tested. This parable depicts how the disciples are to demonstrate their faithfulness as they anticipate the return of the Lord. What does faithfulness look like in a time of waiting? In Matthew's Gospel faithfulness is emulating the ministry of Jesus. Jesus has announced the arrival of God's kingdom by feeding the hungry, curing the sick, blessing the meek, and serving the least. All who would follow Jesus are to preach the good news of the kingdom to the whole world (24:14) by going about the work that the master has called them to do (24:24-51). This work includes visiting the sick and imprisoned, clothing the naked, welcoming the stranger, and feeding the hungry (25:31-46). Those who are found faithful may hear their Master say, "Well done, good and faithful servant."

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From “Sacred Space”. A Service of the Irish Jesuits

• Today’s gospel makes it very clear that far more is expected of us. We are expected to make an active and positive contribution to the work of the Kingdom and to the Christian community as the Body of Christ. In practice, that might mean taking an active part in our Church, in our parish, volunteering for social justice initiatives etc . So, it is important for us to spend some time reflecting on what are my unique ‘talents’ or gifts or abilities and then to ask to what end I am using them?

• The gospel suggests there is an urgency about this - as we do not know when our ‘employer’ is coming back to check his accounts with us. In this time of prayer do I have a sense of where I am being drawn to use my talents?

• This parable is more than an exhortation to use well our qualities. It is about the Kingdom, which is entrusted to us as the Master leaves for a long journey. When he returns, he expects his servants to have put to work the riches he had entrusted to them. The first two risked and doubled what they had been given. They were praised for their commitment to their master, to the Kingdom. The third servant, who was afraid of the master, lost even the one talent he had.

• Do I risk the many things and qualities I have been given for the growth of the Kingdom, or I am happy with what I have, making sure I do not lose it, happy enough with a respectable existence? What will the master tell me when he calls me to account?

• The key to open a prayer approach with this scripture lies in a deep feel sense of thanksgiving in realising the greatness of the gift, especially the sense of one’s personal gifts, those used for the growth of ourselves and the benefit of others. To bury a treasure is a form of abuse and leads to a form of self hurt because of refusal to develop one’s talents. Our thanksgiving guards us and helps us to develop a lovely relationship with God the donor. 

• When God’s gifts go unused, God’s goodness comes to be doubted. I ask that I be better able to recognise how I might serve God and others with all the opportunities that I notice.

• Fulfilling God’s will takes a different shape for each of us as our blessings and situations vary. I pray that I become neither vain not despairing, but am able to be fully alive to every opportunity that presents itself.

• My talents: in thanksgiving I dwell on my gifts, firstly looking at them in wonder – my life, my health, my faith, and especially the persons that fill my life and who have made me who I am. I then reflect on the gratuity of all this, and ask God for the grace to know how to be grateful by respecting the talents of others.

• I ask myself whether I am like the first two, who worked hard to make their talents bear fruit; or like the third one who was more concerned not to lose what he had, and ended up losing everything. Probably I am a bit of both, so I ask for the grace of inner freedom to be able to express my gratitude through the way I live.

• Focus firstly on all those servants who did a fine job for their master. Their reward? To enter into the joy of their master. You can imagine all sorts of celebrations, gifts, sense of fulfilment and general happiness all around. A “talent” was a huge amount at the time of the Gospels, so the master was entrusting a great deal to his servants. He must have been delighted with their work. Except for the one who only received one talent. There’s no reason to believe that he was a bad man. But he opts for security and not for risk.

• As Pope Francis put it about those who live a “tomb-psychology” in the church: "Let us not allow ourselves to be robbed of the joy of evangelisation! Disillusioned with reality, with the Church and with themselves, they experience a constant temptation to cling to a faint melancholy, lacking in hope, which seizes the heart like “the most precious of the devil’s potions”. Called to ra¬diate light and communicate life, in the end they are caught up in things that generate only dark¬ness and inner weariness, and slowly consume all zeal for the apostolate. For all this, I repeat: Let us not allow ourselves to be robbed of the joy of evangelisation!" (Evangelii Gaudium I, 3; II, 83) 

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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)

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Opening Prayer

Teach me to go to this country beyond words and beyond names.
Teach me to pray on this side of the frontier, here where these woods are.
I need to be led by you.
I need my heart to be moved by you.
I need my soul to be made clean by your prayer. I need my will to be made strong by you.
I need the world to be saved and changed by you.
I need you for all those who suffer, who are in prison, in danger, in sorrow.
I need you for all the crazy people.
I need your healing hand to work always in my life.
I need you to make me, as you made your Son, a healer, a comforter, a savior.
I need you to name the dead.
I need you to help the dying cross their particular rivers.
I need you for myself whether I live or die.
It is necessary.
Amen.

We ask you, God, to give us the courage to go beyond our normal boundaries and be more open to your plans for us and those around us.

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Companions for the Journey

(From “First Impressions” 2023, a service of the Southern Dominican Province)

Today’s parable is of a rich man going on a long journey who entrusts his servants  with money, according to each one’s ability. They are not to be idle while the master is gone. The money left them was an enormous amount. The “talent” was a coin of the highest denomination: think millions of dollars. The master did not leave instructions to the servants. He presumes they will know what they are to do with the money he has left them. The banking system in Jerusalem offered excellent rates of interest to merchants who entrusted their money it. The Romans had made trade routes safe from pirates and thieves, so trade was profitable. The third servant, afraid and cautious, didn’t have to bury what was given to him. The banks would have been a safe place to put the money, so the master had reason to be upset. The servant should have put the money in the bank where, at least, it would have earned interest. He was harsh on the third servant and takes away any trust he initially had in him. Jesus told this parable to his disciples and may have used it to condemn those Jewish religious authorities who were like the third servant. They may have kept the tradition that was entrusted to them pure and secure. But, when Jesus came, they were not open to the new situation and circumstances he presented. They refused to hear his message and take it to heart. Were they afraid to take a chance on him? Jesus is continuing the theme of preparedness he began in last Sunday’s gospel (Mt 25:1-13). Remember the delay of the bridegroom: the virgins were waiting for the one who would bring all things to conclusion. This week’s parable focuses on how disciples use their time waiting for the one who has promised to return. Notice the trust the master has in his servants. He gave each of them a significant amount and left it up to them to know what to do with it. The man returns and the behavior of the third servant underlines the importance of preparedness and initiative. He tries to justify his failure to earn a profit by saying he was intimidated by the master’s demanding reputation. The servant is called “wicked and lazy” and his master takes the one talent he has away from him. Despite his safe and fearful behavior the servant winds up with nothing. We may be waiting for the Lord’s return, but we are not to be passive, or inactive, because we fear engagement with the world. Playing it safe does not get rewarded in our parable Matthew was writing for a church in the 80's. They were learning the lesson of the parable: how to wait wisely for the Lord. The religious authorities were supposed to be guides for the people, but they had buried the truth to keep it “pure”; not open to the new ideas Jesus was preaching. In effect, they were destroying the treasure God had entrusted to them. The parable is an attempt to wake the disciples to the urgency of the moment Jesus was placing before them. Note that the parable has been called a “crisis parable.” It also speaks to us: “Wake up and see the opportunity God is presenting to you this day.” Responding to what Jesus asks of us may take risk. Like speaking up when a person, or people, are abused; resisting the allure of money and its false promises; staying the course, even when we are tempted to give up on our church; not giving into compromise at work, or school; staying by the side of a needy family member, etc.. The Lord has left us with the promise of his return. Meanwhile, he has given us gifts, or “charisms, to use for the benefit of the community. Using these gifts can be risky; we may face persecution, isolation, even death, or just chilled rejection. We cannot “play it safe” like the third servant, fearing negative possibilities, letting those gifts be unused, or underused. Haven’t we known people who are like the first, or second servant? They seem to have a focus and energy that has helped them respond to God’s grace by using their talents wisely and for the benefit of others. I know of a lawyer who gave up her profitable career to be a legal advocate for the poor. She seems tireless, hardly resting, but joyful. She has discovered a treasure that she wants to use for the benefit of others. She is also like the “ideal wife” in today’s Proverbs reading, using her time in a responsible and altruistic way to serve others. How did things between God and us begin? They began at creation and continue with God generously bestowing gifts upon us to be used serving God throughout history. We are partners with God for the good both now and into the future. The servants were trusted to use their own ingenuity and energy, one might even say boldness in their use of the funds. Being faithful is not a fixed state of life. The parable urges energy and risk. Perhaps we know what we should do, what changes we need to make, but are not doing it, not risking leaving a comfortable napping place to face what is asked of us these days. At this Eucharist we hesitant disciples pray for wisdom, direction and boldness to be disciples living this parable—a “parabolic people.” Think of the generosity our God revealed from the beginning of the Scriptures. We can trust that God will extend a hand towards us to give us what we need to live this parable as good and faithful stewards.

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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:

List some gifts or "talents" you have.  Do you consider them to have been given or to have been lent?  
What is the difference?
Do you use your talents for your own aggrandizement and success, or do you put them at the disposal of those who need help in some way?

If you were told to lay your biggest accomplishment thus far before God, what would it be? 
What does this tell you about yourself?

This parable might not be about some specific talents we might use for God. It could be about committing all that we have. Is there anything I am holding back out of fear, greed, selfishness?  
Are there people in our community who are giving way more than is expected of them?

What is God’s “property” that has been entrusted to me—the natural world itself, my loved ones, the poor and downtrodden, my career, for example?
Are the talents I have been loaned by God for this life His property or mine?

Why do you think the master rewards the man with two talents the same as the man with five talents?

What does it mean to ”reap what you do not sow” and “gather where you did not scatter seed”?”
The master is also willing to earn money at the expense of others… does this sound like God to you?
In your mind is Jesus more like the exacting master or more like a shepherd?

What was the final servant’s motive for being so cautious?
Did he see his job as basically to do the master’s bidding, or something else?  

In what ways am I too tentative or too cautious in working for the kingdom?
In what ways do I bury my “talent” so that it doesn’t get in the way of my real life?
Am I risk-averse?

Have I been so preoccupied with my own life (family, fears, health, relationships, money, etc) that I lost track of my mission on this earth?

We think of talents as natural gifts, but in this time and in this parable, it means something of value. Could one’s reputation be a “talent”?

We speak of gifts of the Spirit. (Charisms). How might these be talents?

Do I see the word “talents” as opportunities God has given me? 
For what purpose?
Have I seen any opportunities that have come my way to enhance the Kingdom?

Are these opportunities always recognized, or always welcomed? 
Can bad luck be an opportunity?
Do I control my opportunities or does God?

Do I sense any urgency in the choices I make?

Do the talents I possess make me careless or arrogant? 
What “talents” have I been given to use for the good of God’s kingdom? 
What, in fact IS my true vocation?

If the word “talent” were a metaphor for the servant’s true vocation and he buried it so no one could see it, how might that relate to my own life?

We are either trading with our talents or burying them in the ground. What do I chose?

Have I ever kept some of what I have been entrusted with as something for my own gain, my own use?

What, exactly, is the “joy” we are promised? (Satisfaction, good luck, success, feeling of a mission accomplished, etc.)

By Jude Siciliano, O.P.
Do I treat my faith as something fragile, keeping it close and protected as if it will break if brought out into the open?
In my daily life, how venturesome before others am I with my faith?

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Closing Prayer

From Ray Stedman, a well-known 20th century Christian preacher: Lord Jesus, have I ventured anything for you? Have I risked my life for your sake? Or have I but transferred my ambition from the world of business or sport to the world of religion, still busy seeking self-aggrandizement, self-exaltation?  Lord, teach me to risk, to abandon, to cast away what would minister only to myself and mine. For your name’s sake. Amen

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For the Week Ahead

Weekly Memorization
Taken from the gospel for today's session: Well done, my good and faithful servant.

Meditations

A Meditation in the Dominican Style/Asking Questions
Read Psalm 112: 
Alleluia! 
Blessed the man who fears the Lord, who takes great delight in his commandments.
His descendants shall be powerful on earth; the generation of the upright will be blest.
Riches and wealth are in his house; his justice stands firm forever.
A light rises in the darkness for the upright; he is generous, merciful, and just.
It goes well for the man who deals generously and lends, who conducts his affairs with justice.
He will never be moved; forever shall the just be remembered.
He has no fear of evil news; with a firm heart, he trusts in the Lord.
With a steadfast heart he will not fear; he will see the downfall of his foes.
Openhanded, he gives to the poor; his justice stands firm forever. His might shall be exalted in glory.
The wicked sees and is angry, grinds his teeth and fades away; the desire of the wicked leads to doom.
Compare the behavior that is the outcome of fear of the Lord in this psalm with the behavior of the  last servant in the parable of the talents.  Here are two different meanings of the word "fear".   In many ways, these differing attitudes are the result of how I think of God: Am I visioning a God who asks me to risk wildly for the sake of the kingdom, or am I visioning a God who is primarily the judge who tallies up my sins?  My answer also depends on my culture, my personality, and my worldview:  If I see the world as a treacherous place luring me into sin, and if I would prefer not to risk making mistakes, I have one view.  On the other hand, if I see the world as full of opportunities to grow personally and opportunities to make a difference, if I think it is a failure never to risk failure by stretching myself, then I have another view. When you think of your relationship with God, which of these meanings fits your own personal behavior? What are the advantages and disadvantages of each?

A Meditation in the Ignatian Style/Imagination
I imagine that I am on the three-person finance team of a very wealthy investor. He is about to leave the country, sailing around the world on a sabbatical. He is a tough and exacting boss, and it is surprising that he says he does not want to be disturbed on this sabbatical for anything but the most dire emergency. Depending on our seniority, he gives us each a portion of his portfolio to manage while he is away. I am the most junior, so I get the least. Less responsibility for me, I think. The three of us are more often rivals than colleagues, so it is no wonder that we do not consult with one another about our investing choices. I really am afraid of losing my job, and want to be sure I do no lose any of my  boss’s money, so I simply leave it in a savings account. In that way the FDIC will cover any losses that the bank incurs up to $250,000. The interest is almost nothing, but the risk is non-existent—especially since my boss only gave me about $250,000 to work with. While the boss is gone, the market has endured ups and downs, and I wonder what the others have done. I eventually learn that one of the team put the share he was entrusted with into an investment portfolio with medium risk, and the other put his into a real estate investment. When the master returns, I realize how much more the other investments made compared to mine, but expect to be thanked for not risking my boss’s money. Well, as you might guess, I was fired for my timidity and I still wonder why. What would have happened if the others lost their boss’s money? In this story I can see myself on one of the three members of the finance team, except that the “portfolio” I have been given are my talents, my education, my situation in life, my place in the community and the Church. Am I a risk-taker; do I sometimes act without thinking of negative consequences? Or am I so risk-averse that I coast along, expecting the minimum out of life and not making any waves, even if I am confronted with evil? Do I look over my shoulder, worried that others are catching up to me in the race for success or spiritual perfection? Am I proactive or reactive? What, exactly, are the motives behind the choices I make in my family, at work or in the larger culture I inhabit? I look at what risks I am willing to take for the sake of my own soul, but especially for the good of the Kingdom here on earth. What have I risked for those I love?  What have I gained or lost?  What have I risked for God?  

A Meditation in the Franciscan Style/Action
This parable is more than an exhortation to use well our qualities. It is about the kingdom, which has been entrusted to the disciples and thence to us, as Jesus embarked on his journey away from earthly life.  When Jesus returns, he will expect his servants to have put to work the riches he has entrusted to us. How has the Catholic Church done in this regard? What events or people, especially, have mirrored the mission of growing the Kingdom? What events or people have not? In our own individual lives, we have inherited this command from Jesus. How do I interpret this commission Jesus left me with?   What actions are required of me in this world here and now? When my master comes for me, how will I answer?

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Poetic Reflection

How does this poem by Thomas Centollella, a former Stanford Stegner Fellow, capture the urgency of this parable’s message?

Big Rec
A few hours spent in the dry rooms of the dying
Then the walk home, the sudden rain
Comes hard, and you want it coming hard,
You want it hitting you in the forehead
Like anointment, blessing all the days
That otherwise would be dismissed
As business as usual. Now you’re ready
To lean upon the rail above the empty diamonds
Where, in the summer, the ballplayers wait patiently
For one true moment more alive than all the rest.
Now you’re ready for the ancient religion of dogs,
That unleashed romp through the wildness, responding
To no one’s liturgy but the field’s and the rain’s.
You’ve come this far, but you need to live further in.
You need to slip into the blind man awhile,
Tap along with his can past the market stalls
And take in, as if they were abandoned, 
The little blue crabs which in an hour will be eaten.
You have to become large enough to accommodate
All the small lives that otherwise would be forgotten.
You have to raise yourself to the power of ten.
Love more, require less, love without regard
For form. You have to live further in.

—Thomas Centollela, from Lights and Mysteries

32nd Sunday in Ordinary Time

November 8, 2026

We must not limit the idea of being ready to welcome the Lord to only at the moment of death.

GOSPEL

Matthew 25:11-13

Jesus told his disciples this parable: "The kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones, when taking their lamps, brought no oil with them, but the wise brought flasks of oil with their lamps. Since the bridegroom was long delayed, they all became drowsy and fell asleep. At midnight, there was a cry, 'Behold, the bridegroom! Come out to meet him!' Then all those virgins got up and trimmed their lamps. The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.'
But the wise ones replied, 'No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.' While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked. Afterwards the other virgins came and said, 'Lord, Lord, open the door for us!' But he said in reply, 'Amen, I say to you, I do not know you.' Therefore, stay awake, for you know neither the day nor the hour."

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

This parable doesn’t sound very Christian, does it? Didn’t Jesus teach us to provide for the need, to take what we have and share it with those who have less? Jesus taught us about sharing in other ways, too. Remember the parable of the Last Judgment, when Jesus separates the sheep from the goats? The sheep were those who fed the hungry, clothed the naked, and visited those in prison. The goats did none of these things and, as a result, were cast away. We know that parable – but this isn’t that parable. Jesus has something else to say to us here. What an unusual parable! What is all this about ten virgins carrying lamps and waiting for the bridegroom? And why does he arrive at midnight to claim his bride? That doesn’t sound like any of our church weddings, does it? In those days, fathers arranged marriages and signed marriage contracts. Sounds like a business deal, doesn’t it? Where’s romance? Once the contract was signed, the bride remained in her family home for a year or more, until the groom came to take her to his home. The ten young women would have been friends and relatives of the bride’s family. Along with the bride, they would go to the groom’s house, where the wedding feast would begin. Now that sounds like a wedding! But the parable raises still more questions. Where would those five unprepared maidens find oil to buy at midnight? Jesus has something to say to us, so let’s allow him to tell the story in his own way. Our task is to listen, learn, and gain wisdom for our lives. What is wisdom, anyway? Is it another name for knowledge? Does having wisdom mean knowing all the answers or earning honors in school? Does it mean making a fortune on the stock market? A woman I know who teaches religious education was consulting the books on her desk to find a definition of wisdom. She decided to turn to an expert for a fresh perspective: her eleven-year-old daughter. The girl replied, “Wisdom means knowing right from wrong. A wise person knows what is right and does it.” It sounds as though she had been reading this parable! Back to the parable. Five maidens recognized what the occasion required and came prepared. The other five faced the same occasion but failed to prepare. They let time slip away. They thought, “Someone else will take up the slack.” The moment of truth seemed far off. But in the parable, the opportunity eventually passes. The time for deciding is gone. The time for acting has passed. All ten maidens were imperfect. All ten fell asleep. Like us, they were fallible. We, too, doze off and let things slip by. Even in the Garden of Gethsemane, those closest to Jesus fell asleep. So, this parable is a grace for us. It is a wake-up call. It challenges us to reflect and gives us time to make changes. It asks us: What steps do I need to take to be ready for the unexpected? What must I do now, before life surprises me? The truth is that we are neither completely foolish nor completely wise. Both are part of us. The wise part of us says, “There is something I have been wanting to change in my life.” Or “There is someone who needs my help – a sick person, someone in prison, or a hungry person who comes looking for food.” Or perhaps, “There is something troubling me, and I need to seek counsel and direction.” That is the wise part of us speaking. Wisdom calls us to act. Remember what the eleven-year-old said: “A wise person knows what is right and does it.” The foolish part of us delays. It procrastinates. We say, “There is still time to make that change,” or “I can always seek advice later.” We tell ourselves, “Someone else will step in and take care of that problem.” There is time. There is someone else. But perhaps there isn’t. The challenge comes at midnight, at the darkest hour. A crisis catches us by surprise, and suddenly there is no time to make up for what we have neglected. In the parable, the foolish maidens return after the opportunity has passed, only to find the door locked. It is too late. Can you hear that door shutting and locking? Remember the religious education teacher’s daughter who said, “A wise person knows what is right and does it”? Her mother went back to her and asked, “How does a person become wise?” The girl replied, “I guess you have to ask God for it.” We cannot buy wisdom, nor can we find a book that guarantees we will acquire it simply by reading its pages. Yet we urgently need wisdom throughout our lives. We are constantly called upon to make choices and act in situations that can be confusing and difficult. Without wisdom, we can make serious mistakes. Without wisdom, we may fail to recognize God’s presence in our lives. Wisdom is a gift from the Holy Spirit. God is not stingy with this gift, nor does God withhold it to test whether we deserve it. Wisdom is available to us through prayer and openness to God’s guidance. We need it whenever life challenges us – when, in the middle of the night, we hear an unexpected knock at the door and must decide whether and how to respond to the need or challenge before us.

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

“Resplendent and unfading is wisdom, and she is readily perceived by those who love her, and found by those who seek her.” —Wisdom 6:12

Sometimes I think that people today do not seek after wisdom as much as they did in the past. For Christians seeking wisdom, one must read the signs of the times, be open to various opinions, ponder informed views, and then discern the best path, one that Jesus would have taken. For instance, annually, the week before Thanksgiving is National Hunger & Homelessness Awareness Week (11/15-21, 2026) and was first held at Villanova University in 1975. This year, more than 700 colleges, high schools, and community groups across the country will come together during this week. This event is promoted by the National Student Campaign Against Hunger and Homelessness, an organization committed to ending hunger and homelessness by educating, engaging, and training college students to directly meet individuals’ immediate needs while advocating for long-term systemic solutions. Hunger & Homelessness Awareness Week; About Us | National Student Campaign Against Hunger and Homelessness. In seeking wisdom over the problem of hunger and homelessness, this is a time to question why we have hungry homeless people in our midst, then share our compassion, and work toward a world where no one must experience hunger or homelessness. The wisdom of Jesus is one of compassion and solidarity with the poor. Furthermore, wisdom says, “Being hungry and/or homeless is not a crime.” Let us begin our journey to create a world free of hunger and homelessness with these words from Pope Leo XIV: We cannot aspire to a more just social life if we are not willing to rid ourselves of the apathy that justifies hunger as if it were background music we have grown accustomed to, an unsolvable problem, or simply someone else's responsibility. We cannot demand action from others if we ourselves fail to honor our own commitments. By our omission, we become complicit in the promotion of injustice. We cannot hope for a better world, a bright and peaceful future, if we are not willing to share what we ourselves have received. Only then can we affirm — with truth and courage — that no one has been left behind (8). Wisdom teaches us that we can make a better way. To help with hunger and housing ministries at our parish, contact: socialconcern@hnojnc.org.

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Faith Book

Mini reflections on the Sunday scripture readings designed for people 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: [Jesus said to his disciples] "Therefore, stay awake, For you know neither the day nor the hour."

Reflection: Our daily routine can be shattered by the unexpected and sudden demands life puts on us and our loved ones. Will we be ready to respond? It depends on how well we have tended to our "oil" supply. 

So, we ask ourselves:

• What helps me "stay awake" and alert to God’s entrance into my daily life?

• Is there a practice of prayer, or reflection, I can adopt to help me better respond to Christ each day?

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“Someone who says, ‘I’m against abortion’ but says, ‘I’m in favor of the death penalty,’ is not really pro-life.”—Pope Leo XIV

Inmates on death row are the most forgotten people in the prison system. Each week I am posting in this space several inmates’ names and locations. I invite you to write a postcard to one or more of them to let them know: we have not forgotten them; are praying for them and their families; or whatever personal encouragement you might like to give them. If the inmate responds, you might consider becoming pen pals.  

Please write to: Women on death row, 1034 Bragg St, Raleigh, NC 27610. Females are housed at NC Correctional Institution for Women

Moore Blanche #0288088 (On death row since 11/16/1990)
Carlette Parker #0311386 (4/1/1999)

For security reasons, use this address for mailing: Central Prison, PO Box 247, Phoenix MD  21131

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First Impressions by Jude Siciliano, OP

Every culture and religion has its own way of celebrating weddings. Each also has its risks getting things wrong. Weddings were a very big deal in Jesus’ day. Even more than now. Then, weddings could last the whole week! They might start late, well into the night, because the families had to negotiate the dowry before the wedding could begin. A long negotiating was a compliment to the bride; she was a treasure. Finally, when the dowry was settled, the groom would come and all would go out to meet him. They would need oil. Lots of oil. The feast would begin and, remember, it could last a week! Christians hearing the parable would liken the bridegroom to Christ. He was expected to return and begin the messianic banquet. They would also liken the foolish girls to less fervent Christians. Christians suffered for their faith and they were tempted to disappointment. Why doesn’t Jesus come and set things right? What’s taking him so long? We are attempted to ask the same questions these days. There’s a lot wrong with the world -- so much suffering! Ukrainians, Jews and Palestinians, and let’s not forget young Russian soldiers too. What to do? The parable speaks of vigilance, preparedness and watchfulness; especially in the face of such tragedies. We must not limit the idea of being ready to welcome the Lord to only the moment of death. That is not what the parable is saying. The kingdom of heaven begins here and now. Christ comes into our life every day, in many ways. But are our eyes and ears open to perceive his presence? Are we alert to welcome him and to respond to his invitation, “Follow me”? How might we be prepared when he does come? The kingdom of heaven is present when “kingdom activity” is taking place: the hungry are fed, the thirsty given water; the sick and imprisoned visited; homeless given shelter; refugees protected and the oppressed set free. We do not have to wait for death to experience the kingdom of heaven. The bridegroom Jesus comes to us to form us and lead us to the full life which has been made possible by his death and resurrection. This parable is the second of four stories Jesus tells about how we are to live until he comes. We might conclude from it that the virtuous are those who stay constantly alert. But note that all the virgins “became drowsy and fell asleep,” because the bridegroom was delayed. The difference between the wise and foolish virgins is that the wise ones are prepared and have brought extra oil to see them through their waiting for the bridegroom. He is delayed, but that does not mean that he will not come. It’s only when he comes that the celebrating begins. So, we are being asked to live in hope that what Jesus has promised will come to be, but for now we wait and hope. The parable contrasts wisdom and folly; being sensible and being silly. It’s an invitation to us. Which would we rather be? Ready, or distracted? The oil is a symbol for readiness, not just at the end of our lives, but now. Ready for any surprise, good or bad, which we must face in our lives. “Stay awake” --  Jesus’ advice to us today, especially at the key moments, the turning points, in our lives. Be prepared, be wise, then go ahead. What can help us stay awake, keep us alert to what’s happening in our lives now? The parable suggests what we already know: we need to learn patience. This is particularly true with God. God keeps us waiting. The bridegroom, Jesus Christ, arrives late and because he does, we might not 
be prepared. The wise ones in the parable are prepared for the delay. We could enter into the parable and say something like: “I thought I brought enough oil to get me through the wedding. But the bridegroom is in charge, not me. My task is to be ready and prepared, even for the delay.” We are a fast-moving society. We don’t like delays. They are working on 
the highway near us and people, myself included, complain about the delay the work causes. I was at a retreat center a while back and the internet was slow. I didn’t like waiting for the information I was looking for on my browser. So we ask ourselves: what is the oil I have in my lamp as I wait for the Lord to come? What do I need that will sustain me during the delay? As I look around at those who are “awake” in my faith community they seem to sustain themselves by a regular habit of prayer; worship with others; works of mercy; acts of justice and forgiveness. Is it any wonder that the wise virgins cannot share their oil. We can not share the spiritual reserves that keep us prepared to meet the Lord when he comes. A word about our second reading. Paul’s first letter to the Thessalonians, the first written and official document of our Christian 
faith. It was written about 20 years before the first gospel was written. It is important because it shows, from the beginning, that the faith of Jesus’ original disciples was not only in Jesus’ resurrection, but of our own as well. Believers in Jesus’ resurrection will share in his risen life. So our faith did not come from a long process of development and theological refinement as did, for example, the doctrine of the Trinity. Our belief in the resurrection and our share in it was there at 
the very beginning. That is why Paul tells us we must, “not grieve like the rest, who have no hope.” Those who have “fallen asleep” ahead of us, will be given life by God and so shall we, as Paul advises, “console one another with these words.”

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

“For taking thought of wisdom is the perfection of prudence.”—Wisdom 6:15

We could use more people seeking after Lady Wisdom these days. It would take those who would be willing to not rush to judgement. The perfection of prudence means the ability to govern and discipline oneself by the use of reason, or the skill and good judgment in the use of resources. For example, we need more everyday people to understand violence in its 
various forms and then, be willing to advocate peacefully for change. In his book, “Spiral of Violence,” the late Archbishop of Recife in Brazil, Dom Helder Camara, Servant of God, speaks to a reality that happens repeatedly in our world and, as we see easily in hindsight, in the U.S. Jim Crow era. Camara tells us that, “There are three kinds of violence. The first, mother of all the others, is institutional violence. It legalizes and perpetuates domination, oppression, and exploitation. It crushes and eliminates millions of people in its silent and well-oiled cogs.” This primary, basic, number 1 violence is the everyday effect of structurally ingrained social injustice. For example, our now defunct U.S. Jim Crow laws had Black Americans sitting at the back of buses, going to separate schools, only using designated bathrooms and drinking fountains, only being allowed to live in certain areas, red-lining real estate to prevent mortgage approval, and so forth. Camara then states that this generates the second: “The second is revolutionary violence, which is born of the will to abolish the first.” This is a reactionary revolt by the oppressed or the young. The violence here is not necessarily from the oppressed. The Civil Rights Movement was a nonviolent movement against Jim Crow Laws where demonstrators were hosed, beaten, burned, or bombed. This becomes Camara’s third violence. Camara explains: “The third is repressive violence, which stifles the 
second, by making itself the helper and accomplice of the first violence---the one that causes all the others.” Thus, institutional injustice (violence #1) is maintained through repression (violence #3) by those who hold the power. As Camara finally states, “There is no worse hypocrisy than only calling the second ‘violence,’ while pretending to forget the first one, that gives it life, and the third, that kills it.”It is my hope that you, the reader, will seek wisdom on this issue of violence in all its forms in today’s world. As Camara wisely declares, “Without justice and love, peace will always be a great illusion.”

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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: [Jesus said to his disciples] "Therefore, stay awake, For you know neither the day nor the hour."

Reflection: Our daily routine can be shattered by the unexpected and sudden demands life puts on us and our loved ones. Will we be ready to respond? It depends on how well we have tended to our "oil" supply.

So we ask ourselves:

• What helps me "stay awake" and alert to God’s entrance into my daily life?

• Is there a practice of prayer, or reflection, I can adopt to help me 
  better respond to Christ each day?

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Reflection on Matthew 25:11-13 from Sacred Space: A Service of the Irish Jesuits

Trying to stay focused in the here and now is not an easy thing to do in modern living. There are many distractions and a lot of media buzz and hype that aim to drag our attention hither and thither. It was taking their eye off the ball that distracted the foolish virgins and meant that they were very ill-prepared for any unexpected happenings that might take place as they waited for the wedding feast to begin. We are well advised to look for God’s presence all around us on a regular basis, as signs and sightings of his presence – when noticed – are a wonderful grace that help us to achieve our aims. No matter when the groom arrives, if he has been part of my usual activities, I trust he will show himself to me along the way. 

Further Reflection: This is a parable that can be undone by focusing on what seems like "selfishness" in the prepared bridesmaids. I need to ask the help of the Holy Spirit who inspired Jesus to speak in this way to help me to listen and humbly to learn. Jesus tells us that there is a right time and a time when it will be too late. I ask God's help that I may realise what it is I might do now, how I might recognise the approaching bridegroom and welcome him. Jesus, you were in Jerusalem, close to the showdown with your people. Many of them would be like the foolish virgins, caught unawares by the Messiah. The wise virgins would be those who recognised and followed Jesus. For me, millennia later, this speaks of the moments of grace and opportunity: as when a great love comes into my life, or a chance of reconciliation, or an unexpected blow. It comes unexpectedly, as a shock, and can find me fumbling. -Lord, give me the grace today to find you in every encounter. Make me ready to recognise you. The lamp is given us by God and our prayer or time given to God is the oil. All of God's action in our lives is his gift, but it needs our openness and welcome. Prayer builds up our 'supply of oil', which can give light and fragrance to the rest of our lives.

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Commentary on Matthew 25:1-13, from Living Space, a service of the Irish Jesuits

The second chapter of the Eschatological Discourse consists of three long parables, all of which are familiar to us. They have the common theme of preparation for the final coming of the Lord, whenever that will be. Today’s reading is the parable about the wise and foolish bridesmaids. The story likely reflects common wedding customs of the time. The bridesmaids who attend on the bride are waiting for the bridegroom to come. The time of his arrival is not known. Perhaps, at that time, it was his way of asserting his male authority from the very beginning of their marriage. In the story there are 10 bridesmaids altogether. Of these we are told five were “wise” and the others were “foolish”. The “wise” young women all brought an extra supply of oil with them while the “foolish” ones only had their lamps. The lamps consisted of oil-soaked rags at the top of a pole and needed to have oil added every 15 minutes or so. The bridegroom was long in coming. The implication is that he was taking much longer than expected. In fact, he was so long in coming that the bridesmaids all fell asleep. Suddenly, in the middle of the night, the call went up: Look! Here is the bridegroom! Come out to meet him. Immediately the young women got ready and trimmed their torches. The charred edges had to be cut away and the rags soaked in more oil. The foolish ones immediately realised they were running out of oil. They ask their companions to share some of their oil. These refused on the grounds that there was not enough to go round and none of them would have enough. The foolish ones were told to go off and buy some more for themselves. However, while they were still away, the bridegroom arrived. Those who were ready went into the marriage celebration with him and the doors were shut. When the foolish bridesmaids finally arrived with their new supply of oil, they found the doors closed in their face. They cried out: Lord, lord, open to us. But the bridegroom answered: Truly I tell you, I do not know you. Again this is a parable warning us all to be ready when the Lord comes. In the early Church, he had at first been expected to come in the very lifetime of the early Christians. This belief is reflected in the First Letter to the Thessalonians (read during the weekdays of the Cycle 1 First Readings), which is the earliest writing of the New Testament. But Jesus did not come and, by the time Matthew’s Gospel appeared, people were beginning to realise that his coming could be in a more distant future. It is in this context that today’s parable gives a warning. If the Lord was not going to come soon, then some people might begin to take things easy and become lax in their living of the gospel. Today’s passage suggests that that is not a very wise way of behaving. The bridegroom may not have come when expected, but he did come. And, when he came, half of the group were not ready. In other places, Jesus has warned that the: ..day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. (Matt 24:36) Because: the day of the Lord will come like a thief in the night. (1 Thess 5:2) The only policy is constant readiness. If we are not ready and he does come, then we may find the doors closed and hear what are perhaps the most chilling words in the whole Gospel: …I do not know you. In John’s Gospel, Jesus says that, as the Shepherd, he knows his sheep and they know him. Not to be known by Jesus means to have broken our relationship with him through sinful and loveless behaviour. To be in that state when he comes is truly tragic. The choice is ours, as we have been given adequate warning. While the Gospel is speaking about the final or eschatological coming of Jesus as King and Lord, it would be very complacent of us to think that there are no signs of its happening in the near future. That would put us in the same category as the foolish bridesmaids! While the final coming may still be far off, our own rendezvous with the Lord can be at any time. For all practical purposes, that is the time for which we must be prepared. Our news media is full of reports of lives being cut short by accident, illness or violence. Any of us could be one of those victims, young and in perfect health with a whole life before us. But the Lord calls when he calls. Will I have ‘oil in my lamp’? That is, what would I be able to show the Lord in terms of gospel-centred living? Maybe we think the “wise” young women in the story were selfish not to have shared their oil, but there are some things which we have to bring to the Lord on our own. We cannot borrow the good life that someone else has led. It has to be totally ours. Clearly, the best way to prepare is not to think anxiously of the future, but to concentrate on the here and now. Let us learn to live totally in the present, to seek and find God there. If we can do that, then all the rest will take care of itself. And, whether the Groom arrives early or late, it will not matter. Because he has been constantly part of our everyday lives. And, apart from the insurance that it gives, is it not by far the best way to spend our days?

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ENCOUNTER CHRIST REFLECTIONS AND MEDITATIONS

Preparation for the Session

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)

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Opening Prayer

Teach me to go to this country beyond words and beyond names.
Teach me to pray on this side of the frontier, here where these woods are.
I need to be led by you.
I need my heart to be moved by you.
I need my soul to be made clean by your prayer. I need my will to be made strong by you.
I need the world to be saved and changed by you.
I need you for all those who suffer, who are in prison, in danger, in sorrow.
I need you for all the crazy people.
I need your healing hand to work always in my life.
I need you to make me, as you made your Son, a healer, a comforter, a savior.
I need you to name the dead.
I need you to help the dying cross their particular rivers.
I need you for myself whether I live or die.
It is necessary.
Amen.

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Companions for the Journey

From “First Impressions” 2011. A service of the Southern Dominican Province

We shouldn't be distracted by the "unreal" details of the parable in today's gospel. Why didn't the maidens, who had oil, share with those who didn't? Where could those in need ever find a market to buy oil at midnight? Why did they cry out with the special title "Lord, Lord" to the bridegroom? Why didn't he recognize them (after all, they were in the wedding party)? We have to allow Jesus, the storyteller, the creative license to include details that will help him paint a picture to give us insight into, what he describes as, "the kingdom of heaven." We know that in Jesus' time marriages were arranged by the families of the couple. Fathers arranged the marriage, while mothers set the terms. First, there was the betrothal period of a year or so after the terms of the marriage were set. Then the bride was transferred to the husband's home. These marriage practices may help explain the delay in the groom's coming. Today's parable is the second in the sequence of three that emphasize preparedness while we await the Lord's Second Coming. Like the others, the parable of the ten maidens, emphasizes the need to be vigilant and ready NOW for the Lord's return. There are choices we must make NOW in the light of our hope and as we wait. We do what we can to nourish our spirits, form our minds and fortify our wills -- NOW. We can't put off for tomorrow decisions that show our fidelity to God and commitment to Jesus and his ways. If we delay doing that, isn't that a sign of our lack:  of faith in Christ's presence NOW, as well as our hope in his final coming? We can't prepare for the in-breaking of Christ into our lives at the moment he comes. The parable urges a more constant vigilance and state of preparation. Nor can we rely on the vigilance and preparedness of others. No one can take responsibility for us, we must do that for ourselves -- ready to greet Jesus each day of our lives and then when he comes at the end. What is clear in this parable is that when the critical moment of Jesus's entry into our lives arrives, it will be decisive. Preparation time is over. If we have lived vigilant lives we will enter the wedding feast with Christ our bridegroom. The foolish maidens arrived after the door was locked and when they knocked the door was not opened. It was too late. Poor choices were made, the time for preparation was over. The parable has allegorical features. For example, the wise maidens trimmed their lamps when the bridegroom's arrival was announced. Psalm 119 refers to God's Word as "a lamp unto my feet." Hearing the Word of God will illumine us and help us recognize the Lord when he arrives. The light of the Word will also sustain us until he does. For some this is a welcome parable; for others it is an ominous one. For those whose lives have been lived actively seeking and doing God's will, their light will shine bright and the door will be opened for them. Those who have lived by false lights and indifference to their future fate will find the door barred. "What's taking so long?". We live in an impatient world. Someone got angry the other day at the supermarket. We were on the "Express lane--10 items or less," the sign said. But the man in front of me had 12 purchases. The woman behind me challenged his "lack of consideration." "Can't you read the sign," she told him sternly, "10 items not 12!" In light of today's parable we too might express some impatience and ask, "What's taking the Lord so long?" But we know we don't have to wait till our deaths or the Second Coming for the Lord's arrival. The kingdom Jesus brought about in word and deed comes into our lives every day in a variety of ways. The parable reminds us to be alert and prepared for it. Meanwhile, during our waiting time, the Lord has taught us that we can welcome the kingdom's arrival by feeding the hungry, clothing the naked, giving drink to the thirsty, sheltering the homeless and setting free the oppressed. So, while we wait for the final arrival of Christ we have plenty to do, because he comes daily in disguised and surprising ways. Wisdom is a key virtue for our gospel today. It helps us stay vigilant and guides us in the practical choices of daily life. And so we pray, "Come Spirit of Wisdom."  "Come Spirit of Vigilance."  "Come Spirit of Preparedness."

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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 does it mean to live in the moment?
What does it mean to live now as if Jesus were already here?

Are there times in my life when I have been wise?
Are there times in my life when I have been foolish?
Which times define me?

Are there people that we know of, say someone diagnosed with a terminal illness, who might make  a different choice about what they do and how they live based on this diagnosis?  
Why do we not do so as well?

Why does every age seem to have people who predict the end of the world as we know it?

Until the second coming arrives, what are we to do meanwhile?

Did you know that there are still people who profess that if you are not Catholic you cannot get into heaven?
Is being in the right religious group important for our salvation?

Why do we keep referring to the kingdom of heaven as if it were heaven itself?

“He will come again to judge the living and the dead”.  What does this mean for you?

Matthew uses the phrase: ”weeping and gnashing of teeth” six times, Luke once, and Mark not at all… How do you react to Matthew’s emphasis on the final judgement?

How does our emphasis on reward and punishment (Heaven or Hell) as motivators for good behavior fly in the face of real love for God?
Can you love what you fear?

How does focus on the “selfish” maidens miss the point of the story?
How or why do we lose focus on what is really important in our lives?

Do I believe that Jesus is present in our world right now, or only at end times?

One commentary suggested that the response of the wise virgins to the foolish virgins was to illustrate that you have to have your own faith, that someone else cannot believe for you. How do you react to that?

Is our putting off until tomorrow decisions that show our commitment to Christ due to laziness, denial, or lack of faith?  
Can others actually help us with this task?

Henri Nouwen had a completely different viewpoint: …worrying about the next life seems a false preoccupation.  When my clear goal is the eternal life, that life must be reachable right now, where I am, because eternal life is life in and with God, and God is where I am here and now.  Does that liberate us or scare us?

Father Jude Siciliano said in a commentary on this gospel:  People will desire it; many will believe God’s promise; many will commit themselves to wait for its realization. But only a few will find their desire, their belief, and their commitment in ample supply. Time and the flame of the weary, mundane ordinariness of life will try to lick dry our desire for the Kingdom and our belief in God’s promise.  
Does this play out in my own life?

If this parable is read as a Wisdom teaching, then what is the wise thing for me to be doing today?  
Am I doing it, or do I live in denial?

Why is it that we tend to think we need more “stuff” (as in more oil) in order to be prepared for the worst in our lives?

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Closing Prayer

If you are in a group that is meeting this week (several are) some group prayer time at the beginning and at the end of the session, allowing for each person to offer personal prayers, if he or she wishes to. (If you are doing these reflections individually, simply say all the parts…) From this week’s letter from Paul to the Thessalonians:

Leader: Brothers and sisters, we do not want you to be unaware about those who have fallen asleep, so that you may not grieve like the rest, who have no hope.  

Speaker 1: For the Lord himself, with a word of command, and with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first.

Speaker 2: For whom among those who have gone before us should we pray? (responses from group members)

Speaker 3: Then we who are alive, who are left, will be caught up together with them in the clouds to meet the. Lord in the air.

Speaker 4: For whom among us, who might need  lifting up should we now pray? (responses from group members)

Leader: Thus we shall always be with the Lord… therefore, console one another with these words.

All: Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

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For the Week Ahead

Weekly Memorization
(Taken from the gospel for today's session)
Therefore, stay awake

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Meditations

A Meditation in the Dominican Style/Asking Questions:
This parable, at first glance, would seem to suggest that the virgins were foolish because they did not come prepared with enough oil. Another possibility is that their mistake was assuming that having oil was preferable to staying around to greet the bridegroom. So what if they did not have enough oil? It would not have been great, but at least they would have been there to welcome the bridegroom and to join in the festivities. They took the focus off the bridegroom and put it on lighted lamps and the oil for those lamps, assuming that having perfectly lit lamps was absolutely necessary to be part of the celebration. This parable really speaks to the worriers and the perfectionists among us, those who think we need to be sinless to be loved by God and to be welcomed into God’s kingdom. The kingdom of God is not about our imperfections, our mistakes and our sins, but about our right relationship with Jesus the bridegroom. I take some time to reflect on my relationship with Jesus, looking especially on what habits of the heart I can cultivate to make that relationship stronger—mercy, forgiveness, generosity, concern for the poor that results in actually trying to do something to mitigate their pain. For example, I pray for the wisdom to discern what is important in my life and what needs to change for me to participate joyfully in the wedding feast that is God’s presence in my life.

A Meditation in the Ignatian Style/Imagination:
Let us imagine the scenes of this parable, then translate it to our own times.  In the  wedding ceremonies of Jesus’ time, the actual wedding began with a formal betrothal, under the  special bridal tent(Huppah). Here, the groom would give the bride money or a valuable object such as a ring, and a cup of wine was customarily shared to seal their covenant vows. In this public ceremony under the huppah, the couple entered into the betrothal period, which typically lasted for about a year.  Although they were considered married, they did not live together or engage in sexual relations.  This was as binding as a marriage itself.  On the wedding day, the groom would take the bride from her father’s house to her own, but only after all of the negotiations (What dowry the bride’s father pays, what property the groom’s family bestows on the bride, etc.) were completed.   It is surprising that this was not all done before the actually wedding day, but it seem that this was not always the case.  So depending on how the negotiations went, the arrival of the bridegroom and his bride was an ever-moving target. Therefore, the guests and the lamp bearers (the 10 young women) went to the groom’s house and waited for the party to start.  Someone in the groom’s entourage might go ahead and alert the guests that the bridal couple was coming, but only after they had actually set out from the bride’s house.  As we look at this parable of the poor young women who ran out of oil, and the five wise ones who brought enough, we try to find who we might be in this story.  Translating it to real times, what am I waiting for?   Is it  Happiness? Family? Financial security? God? Death?, the Second Coming?  Am I willing to wait even though what I am waiting for seems to take a very long time?  Can I trust myself to the unknown and develop  the patience  needed?   Do I focus too much on the future, with its fears and rewards, instead of living fully in the present?  If someone were to ask me for spiritual or material help on their particular journey, how would I respond? Where does generosity and love come in?  I talk to Jesus about entrusting myself to the unknown, asking for his wisdom and his help in the waiting room we call life.

A Meditation in the Franciscan Style/Action:
Justice Bulletin Board (as appeared in “First Impressions”)
Amen, I say to you, I do not know you.—Matthew 25:12

It would be pretty scary that when we meet our God, who has counted every hair on our head, that we might be unknown. Since today's Gospel is about a wedding, I thought about how our lives could be fashioned as a memorable cake in God's eyes. Feel free to add your own special ingredients.

The Compassionate Life Cake
Ingredients
4 lb. of compassionate love
1 lb. of mercy
1 lb. of tenderness
1 lb. of humbleness
½ lb. of justice
½ lb. of grace
¼ lb. of forgiveness
¼ lb. of good humor
1 pint of laughter
1 cup of common sense
2 tsp. of adversity
1 oz. of spirit
. . .and a sprinkle of beauty

Put your compassionate love, mercy and tenderness into action together. Combine humbleness, justice and grace and mix well with forgiveness and good humor. Don't forget the laughter! Be sure to include common sense and season with a touch of adversity and a dose of spirit. Combine all the ingredients and sprinkle with the beauty of wisdom. Take a lifetime to perfect your creation. May you live your life compassionately and with passion.

—Barbara Molinari Quinby, MPS, Coordinator of Social Justice Ministries, Sacred Heart Cathedral, Raleigh, N.C.

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Poetic Reflection

Read the following poem by Mary Oliver. How does it capture the sense of what we should be focusing on as we prepare to meet Jesus?

Making the House Ready for the Lord
Dear Lord, I have swept and I have washed but
still nothing is as shining as it should be
for you. Under the sink, for example, is an
uproar of mice—it is the season of their
many children. What shall I do? And under the eaves
and through the walls the squirrels
have gnawed their ragged entrances—but it is the season
when they need shelter, so what shall I do? And
the raccoon limps into the kitchen and opens the cupboard
while the dog snores, the cat hugs the pillow;
what shall I do? Beautiful is the new snow falling
in the yard and the fox who is staring boldly
up the path, to the door. And still I believe you will
come, Lord: you will, when I speak to the fox,
the sparrow, the lost dog, the shivering sea-goose, know
that really I am speaking to you whenever I say,
as I do all morning and afternoon: Come in, Come in.

Solemnity of All Saints

November 1, 2026

What does it mean to be blessed?

GOSPEL

Matthew 5:1-12a

When Jesus saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him. He began to teach them, saying:

"Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
Blessed are they who mourn, for they will be comforted.
Blessed are the meek, for they will inherit the land.
Blessed are they who hunger and thirst for righteousness, for they will be satisfied.
Blessed are the merciful, for they will be shown mercy.
Blessed are the clean of heart, for they will see God.
Blessed are the peacemakers, for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness, for theirs is the Kingdom of heaven.
Blessed are you when they insult you and persecute you and utter every kind of evil against you falsely because of me.
Rejoice and be glad, for your reward will be great in heaven."

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

I am a college sophomore attending Mass on the feast of All Saints at our University chapel.  I hear the assigned Scriptures for the day and I am puzzled. I wish I could say my confusion was about a profound theological issue. But I’m 19 years old, not the age when I, or my classmates, pondered serious spiritual, or theological questions. After hearing the reading from the Book of Revelations I’m confused by the response to the question put by the elder about the identity of the innumerable people dressed in white robes: “from every nation, race, people and tongue.” The elder answers his own question: “These are the ones who have survived the time of great distress, they have washed their robes and made them white in the Blood of the Lamb.” There is the source of my question: how can you wash robes in blood and have them come out white? It was not until years later that I decided to satisfy the quandary the  reading raised in my sophomore mind. Revelation presents us with several visions of the heavenly court. Earlier (chapter 4) it gave a vision of God sitting on a throne, surrounded by 24 elders. They are beholding the image of the slain Lamb of God, who has “power and wealth and wisdom and might and honor and glory and blessing” (5:12). In today’s reading a vast number of people have joined the audience, “From every nation, from all tribes and peoples and languages” (v. 9). It is a white-robed throng holding palm branches. Their white robes are given them because they were martyred. Their palm branches are celebratory, signs of a  feast. They are innumerable and the language that identifies them is apocalyptic, “These are the ones who survived the time of great distress.” That is how their robes were washed in the blood of the Lamb. They were martyred during the great persecutions for their faith in the Lamb of God. Now these “witnesses” (that’s what “martyrs” means) are saved from pain, hunger, thirst and persecution. Are they the people Jesus describes in the Beatitudes who, despite present afflictions for their faith in him, “will be comforted… will inherit the earth...will be satisfied, etc.”? Originally, All Saints Day celebrated those who had died as martyrs in persecutions. In the early church, and some churches today, “saints” was the name for Christians (Cor. 1:2; 14:33). Today we remember, celebrate, and assure one another, “See what God can do among ordinary people! Just as they are saints, so shall we be.” Correction –  “So are we now! Praise God!” If we are in church today (or, possibly live streaming) what will we see? Of course, the Book of the Scriptures catches our attention during the first part of the Mass. After hearing God’s Word, we turn to the altar and the bread and wine we will offer for consecration. But, as our eyes turn towards the altar, perhaps our gaze will fall on the images of the saints that surround us in statutes, paintings and mosaics on the walls. There they are, those Beatitude people described in today’s gospel: once poor in spirit, mourning, lowly, justice-seekers, persecuted, martyred for their faith, merciful, peacemakers – God’s children whose lives reflected the animating and faith-sustaining presence of the Spirit. After such reminders of God’s great works in the lives of the saints, we have reason to give thanks. The presider will introduce the Eucharistic Prayer, “Let us give thanks to the Lord, our God.” And we will respond, “It is right and just.” True enough, but there is more to include in our thanks, more saints, not from the past. but those who are among us now. Who are they?  How do their lives reflect the holiness of God? Thank you God for their witness to your presence among us, doing what you have done through your Son and his saints through the ages. On my desk I have a reminder of God’s active and inclusive Spirit. It is Robert Ellsberg’s book, “All Saints” (New York: Crossroad, 1998). Ellsberg includes biographical sketches of those named saints by the Catholic Church. He also includes Christians from other denominations, as well as Muslims, Jews and even those without membership in any faith tradition. It is what the Book of Revelation reminds us today: “After this I had a vision of a great multitude, which no one could count, from every nation, race, people and tongue.” The feast of All Saints is a feast of the Holy Spirit.  The second person of the Trinity took flesh to save us. The third person, the Holy Spirit, is God acting among us, bringing God’s plan for us humans to fulfillment. The Spirit works in many ways, but one sign of the Spirit’s presence is the creation of a community of life. The Spirit is God’s communication of grace, pouring the life of God into us limited humans, who often go astray, forming us into a people who are enabled to walk in God’s ways. As the visionary of the Book of Revelation tells us today: “After this I had a vision of a great multitude which no one could count, from every nation, race, people and tongue.” The Spirit links all humans through the universal love of God. How do saints come about? Through the limitless work of the Spirit. Where and when does this happen? In every land and every age. Through the Spirit we are, even now, being united to God and connected to one another. I like the tradition in some churches and denominations that begins prayer by greeting the gathered community with, “Good morning saints!” And isn’t that what we celebrate today, the Spirit’s ongoing work of grace that forms us into a holy community, a community of saints?

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Quotable

“A Church that sets no limits to love, that knows no enemies to fight but only men and women to love, is the Church that the world needs today.” —Pope Leo XIV

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

Beloved: See what love the Father has bestowed on us that we may be called the children of God. —1 John 3:1

All Saints’ Day is an opportunity to reflect on what it means to live as children of God. And what better way than to look at the lives of saints through the lens of some themes of Catholic social teaching. The following quotes come from the book, Saints and Social Justice: A Guide to Changing the World by Brandon Vogt (Our Sunday Visitor, 2013).

LIFE AND DIGNITY OF THE HUMAN PERSON--St. Peter Claver--Born in Spain in 1580, he would spend his life in Columbia serving African slaves. Yearly, ten thousand Africans arrived despite Popes Paul III and Urban VIII condemning slavery. Peter “sensed that while he couldn’t suppress this great injustice, he could at least alleviate the suffering by promoting the dignity of the slaves” (30).

OPTION FOR THE POOR AND VULNERABLE--Blessed Pier Giorgio Frassati--“Applying his gifts as a layperson, Pier Giorgio knew that followers of Jesus “should always prefer the needs, concerns, and desires of the poor and vulnerable above their own” (79).

DIGNITY OF WORK AND RIGHTS OF WORKERS--Servant of God Dorothy Day--She and Peter Maurin launched The Catholic Worker in 1933.”The paper aimed to put Catholic social teaching in ordinary terms and to promote the transformation of society--especially the sphere of work. . . It called readers to make a personal response” (111).

SOLIDARITY--St. John Paul II--The term “solidarity” was birthed when the Pope visited Poland in 1979 and flowered with a national labor union of the same name. “The group [80% of Poland’s workforce] never resorted to violence, but through strikes and protests, they opposed the Soviet Regime. A deep spirituality fueled the Solidarity movement. . .and [the Pope] regularly sent financial aid and spiritual materials. . .writing strong letters. . .” (120-121).

CARE FOR CREATION--St. Giles--Orphaned at an early age, he gave away his inherited wealth and aimed to become a hermit in the woods. This man of the mid-seventh century “shunned the unnecessary domination of animals. . .saw the land as a gift from God meant to be shared and cultivated rather than property to be owned, exploited . . .” (137). 

Child of God, how are you living and loving?

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Faith Book

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

From today’s Book of Revelation reading: “After this I had a vision of a great multitude, which no one could count, from every nation, race, people and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands.”

Reflection: There are saints, not from the past, but those who are among us now. Who are they?  How do their lives reflect the holiness of God? Thank you God for their witness to your presence among us, doing what you have done through your Son and his saints through the ages.

So, we ask ourselves:

• Who are the everyday saints we know and meet in our lives?

• What about their lives displays the living presence of God to us?

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You’re Blessed

This insight titled “God Wills Our Happiness” is found in The Message Devotional Bible, a special edition released in 2018.

In Matthew 5, Jesus is training us to live not in reaction to our sin and guilt, not in response to people stronger than we are, not in desperation by any means at hand, not to survive in a sea of cynicism and malice, and certainly not to live egocentrically with the self as center and master. He is training our minds and emotions to live in response to the realities inherent in the kingdom of God: to live by faith and love.  When Jesus came and began teaching his generation what is involved in a world ruled by God (not by a king or emperor or general), he picked up the great word blessed—“happy, fortunate.” God wills our happiness. He blesses. There is no question about that. Read along as publisher Don Pape and members of the NavPress team share the Scripture.  

When Jesus saw his ministry drawing huge crowds, he climbed a hillside. Those who were apprenticed to him, the committed, climbed with him. Arriving at a quiet place, he sat down and taught his climbing companions. This is what he said:
“You’re blessed when you’re at the end of your rope. With less of you there is more of God and his rule.
“You’re blessed when you feel you’ve lost what is most dear to you. Only then can you be embraced by the One most dear to you.
“You’re blessed when you’re content with just who you are—no more, no less. That’s the moment you find yourselves proud owners of everything that can’t be bought.
“You’re blessed when you’ve worked up a good appetite for God. He’s food and drink in the best meal you’ll ever eat.
“You’re blessed when you care. At the moment of being ‘care-full,’ you find yourselves cared for.
“You’re blessed when you get your inside world—your mind and heart—put right. Then you can see God in the outside world.
“You’re blessed when you can show people how to cooperate instead of compete or fight. That’s when you discover who you really are, and your place in God’s family.
“You’re blessed when your commitment to God provokes persecution. The persecution drives you even deeper into God’s kingdom.
“Not only that—count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. What it means is that the truth is too close for comfort and they are uncomfortable. You can be glad when that happens—give a cheer, even!—for though they don’t like it, I do! And all heaven applauds. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble.

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All Saints

Commentary from Living Space, a service of the Irish Jesuits on Revelation 7:2-4,9-14; 1 John 3:1-3; Matthew 5:1-12

The Solemn Blessing prayed during the Mass for today’s Feast of All Saints is: God’s holy Church rejoices that her children are one with the saints in lasting peace. As we come to the end of the Church year we celebrate this great feast of All Saints. It is important to emphasise from the beginning what we mean here by ‘saints’. Normally we apply the word to people of extraordinary holiness who have been canonised or beatified by the Church. Among them, each one has their favourites: St Francis of Assisi, St Therese of Lisieux, St Anthony, St Joseph, St Jude and so on. But today’s feast uses the word ‘saints’ in a much wider sense. It refers to all those baptised Christians who have died and are now with God in glory. It also certainly includes all non-Christians who lived a good life sincerely in accordance with the convictions of their conscience. While we do not know how many people we are talking about, we know it is a very large number. Putting it another way, there is no way we can decide which people have made an irrevocable choice of rejecting what is true and good and have chosen to be alienated from God forever. But hopefully, their number is much smaller. There is a third group which we will remember tomorrow, and they are those who have died, but still need a process of purification before they can come face to face with the all-holy God. The Gospel chosen for today’s feast is interesting. It gives us what we know as the Eight Beatitudes from the beginning of the Sermon on the Mount. It is, in fact, a charter for holiness. When many people think of holiness, they think of keeping the Ten Commandments and perhaps some other requirements of the Church like going to Mass on Sundays or fasting during Lent. What we often tend to forget is that the Ten Commandments really belong to the Old Testament and are part of the Jewish law. Of course, they are still valid and Jesus said clearly: Do not think that I have come to abolish the Law or the Prophets; I have come not to abolish but to fulfill. (Matt 5:17) We might say that the Beatitudes are an example of that fulfilling. The Beatitudes go far beyond the Ten Commandments in what they expect of a follower of Christ, and yet the sad thing is that one hears of relatively few Christians saying that they base their lives on the Beatitudes. When we go to confession it is the Ten Commandments we normally refer to and not the Beatitudes. And this is sad, because it is clear from their position in Matthew’s Gospel that the Beatitudes have a central place. They are a kind of mission statement saying what kind of person the good Christian will be. Let us look at them briefly, but first we need to clarify a few of the terms used. The word ‘blessed’ is sometimes translated ‘happy’. It might be more accurate to translate it as ‘fortunate’. In other words, people who have these qualities are really in an envious position. All of these beatitudes are indications that we belong to the ‘Kingdom of Heaven’. This is to be understood not as a place, still less as referring to life after death. It rather describes the kind of society that exists when we live according to these values—a place of truth and love, of compassion and justice, of peace, freedom and sharing. The general message is that those are really blessed when they know their dependence on God and on their sisters and brothers—when they commit themselves totally to the Way that Christ invites them to follow. The Gospel says that particularly blessed are:

• Those who are poor in spirit: They are those who are aware of their basic poverty and fragility and of how much they need the help and support of God as opposed to those who foolishly claim independence and full control of their lives.

• Those who are meek: These are the people who reach out to others in care and compassion and tenderness, who constantly are aware of the needs of others.

• Those who mourn: Those who are in grief or sorrow for whatever reason will be assured of comfort from the loving community in Christ they have entered.

• Those who hunger and thirst for righteousness: Whatever the price, these people will work that everyone will be given what is their due to live a life of dignity and self-respect. The price they may have to pay could be high, very high, even life itself.

• Those who are merciful: They are the ones who extend compassion and forgiveness to all around them.

• Those who are pure in heart: This does not refer to sexual purity, but rather to a simplicity and total absence of duplicity, prejudice or bias. Not surprisingly, they are described as being able to see God. For such people, God’s presence is all too obvious in every person and experience.

• Those who are peacemakers: This is perhaps one of the most beautiful of the Beatitudes. These are people who help to break down the many barriers which divide people—whether it is class, occupation, race, religion, gender or anything that creates conflict between individuals or groups. Not surprisingly, these people are called “children of God”. God sent Jesus among us precisely to break down the barriers between God and his people and between people themselves.

• Those who are persecuted for the sake of righteousness: Persecution of itself is not a pleasant experience, and may result in loss of life. But blessed indeed are those who have the strength and courage to put the values of truth and love and justice for all above their own survival. Among the saints we most honour today are the martyrs, those who gave their lives in the defence of truth, love and justice.

This is the kind of Christian we are all called to be. It is these qualities which made the saints and which will make saints of us too. They go far beyond what is required by the Ten Commandments. If taken literally, the Commandments can be kept and not with great difficulty. Many of them are expressed in the negative, “You shall not…” So we can observe them by doing nothing at all! “I have not killed anyone… I have not committed adultery… I have not stolen…” Does that make me a saint? Being a Christian is a lot more than not doing things which are wrong. The Beatitudes are expressed in positive terms. They also express not just actions, but attitudes. In a way, they can never be fully observed. No matter how well I try to observe them, I can always go further. They leave no room for smugness, the kind of smugness the Pharisees had in keeping the Law. The Beatitudes are a true and reliable recipe for sainthood. The Second Reading reminds us today: See what love the Father has given us, that we should be called children of God, and that is what we are. Saints are not self-made people. They are people who have responded generously to the love of God showered on them. And the completion of that love is to be invited to share life with God forever in the life to come. The Second Reading also says:…what we will be has not yet been revealed. We do not know, and have no way of knowing, what that future existence will be like, and it does not help very much to speculate. In fact, some of the conventional images of heaven are not terribly exciting! Kneeling on clouds and playing harps for eternity—partly derived from a too literal reading of the book of Revelation—is not exactly a turn-on! It is better to go along with St Paul who says that life face to face with God is something totally beyond our comprehension. Let us rather concentrate on the life we are leading now and let it be a good preparation for that future time. Indeed, the First Reading from the book of Revelation presents an apocalyptic vision of those who have died in Christ. They are numbered at 144,000—a number taken literally by some Christian sects. However, the number is clearly symbolical. It consists of the sacred number 12, squared and multiplied by another complete number, 1,000. It simply represents the total of all those who have died faithful to Christ their Lord. They represent “every nation, from all tribes and peoples and languages”, for access to Christ is open to all. They are dressed in white robes with palms in their hands. They are the robes of goodness and integrity. The palms of victory are a reference to the joyful Jewish feast of Tabernacles, for these are the ones invited to live in God’s tent or tabernacle. Together with them are the angels, the 24 elders (perhaps representing the 12 patriarchs and the 12 Apostles) and the four living creatures (a very high rank of angels), all prostrate in adoration before the glory of God. The song they sing has been magnificently set to music by Handel in his “Messiah”. Praise, glory, wisdom, thanks, honour, power and strength are seven attributes of perfect praise. And who are these people in white robes? These are they who have come out of the great ordeal…In other words, they are those who have been through persecution, particularly the persecution of Nero, which occurred about the time this book was written. And, paradoxically:…they have washed their robes and made them white in the blood of the Lamb. It is the blood of Jesus Christ which brings salvation, but only to those who have united with him in sharing its effects. Many of them, of course, are martyrs and they have mingled their own blood with that of Jesus. It is a picture of total victory, and the end of all the pains and sorrows they endured in this life. It is not a newspaper reporter’s description of heaven! Today’s feast is first of all an occasion for great thanksgiving. It is altogether reasonable to think that many of our family, relatives and friends who have gone before us are being celebrated today. We look forward to the day when we, too, can be with them experiencing the same total happiness when:

They will hunger no more and thirst no more;
the sun will not strike them,
nor any scorching heat,
for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life,
and God will wipe away every tear from their eyes.
(Rev 7:16-17)

Today is a day also for us to pray to them—both the canonised and the uncanonised—and ask them to pray on our behalf that we may live our lives in faithfulness so that we, too, may experience the same reward.

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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)

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Opening Prayer

(adapted from Unfolding Light, by Steve Garnaas-Holmes courtesy of Lourdes Alonso)

Rejoice in the Lord always… I shall say it again: rejoice! Your kindness should be known to all… The Lord is near. Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus

For the empty seat, we hold silence. Love, have mercy.
For the two hundred thousand, we weep. Love, have mercy.
For the homes incinerated, we mourn. Love, have mercy.
For the rule of law, we lament. Love, have mercy.
For kindness and nonviolence, we pray. Love, have mercy.
For those who stand and speak on behalf of those who cannot, we pray. Love, have mercy.
For those who act out of a pure heart and soul, we pray. Love, have mercy.
For faith in one another, we pray. Love, have mercy.
For justice that dismantles oppression, hope that overcomes despair, for faith that overpowers dread, for love that defeats fear, for joy that will not be taken from us, we pray. Love, have mercy.

For what else shall we pray?

Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now and ever shall be… world without end. Amen.

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Companions for the Journey by Jean Shively, Lecturer in New Testament Studies, St Andrews, Scotland

Context
The beatitudes introduce the Sermon on the Mount, a collection of Jesus' teachings. Matthew places the Sermon at the beginning of Jesus' public ministry, emphasizing that Jesus is the authoritative teacher of God's people. Jesus breaks into the public arena proclaiming, "repent, for the kingdom of heaven has come near" (Matthew 4:17). He calls his first disciples from the task of fishing for fish to the task of fishing for people (verses 18-22).
Then, he shows the disciples just what this new kind of fishing looks like by preaching the good news of the kingdom of heaven to people and manifesting its power by healing every kind of disease and affliction (verses 23-25).  The presence of this kingdom of heaven liberates. Then, Jesus climbs a mountain with the crowd he has so excited and sits down in the posture of a teacher encircled by his newly-called disciples. They are the primary targets of his instruction in the principles of life in the kingdom of heaven. 

Content
A key principle of embracing this life is "blessedness." This is a refrain that runs throughout verses 5-10: those are blessed who are poor in spirit, who mourn, who are meek, who hunger and thirst for righteousness, who are persecuted. The word "blessed" does not mean "holy," and neither does it mean "happy" in the sense of being in a good mood. Rather, the word, "blessed" refers to a fortunate state of life. Jesus is saying that those who are poor in spirit are fortunate! It may surprise us that he speaks these words about those whose present circumstances seem so unfortunate. Jesus can speak such words because he is revealing a kingdom perspective.  The first and the last of the nine beatitudes extend his proclamation of the good news by applying the presence of the kingdom of heaven to the poor and persecuted (verses 3, 10). These beatitudes act like bookends for the rest of them, indicating that the kingdom of heaven is the controlling concept of the section. It is so because those who possess the kingdom are "blessed." "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (verse 3). "Blessed are those who are persecuted... for theirs is the kingdom of heaven (verse 10). The verbs in these two verses are in the present tense: "theirs is the kingdom of heaven."  The kingdom that Jesus proclaims infiltrates the present condition of the unfortunate and transforms it. Jesus had begun his public ministry announcing that the kingdom of heaven has come near.  Later, when Jesus sends his disciples out to preach and heal, he tells them to make the same announcement as they go (10:1, 5-8). The kingdom of heaven breaks into the world with the words and work of Jesus. The present conditions of the unfortunate are variations on the same theme.  The language of each beatitude reflects Old Testament language: Those who are poor in spirit, who mourn, who are meek, and who hunger and thirst for righteousness suffer because of their faithfulness to God, and they trust in God to vindicate them (Isaiah 61:1-2; Psalm 24:3-4; Psalm 37, especially verse 11; 42:1-2). While those who oppress God's people may be fortunate for a moment, they who trust the Lord will be fortunate forever. Jesus calls those who would be his followers to the same radical commitment and hope. After listing the beatitudes, Jesus says, "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account" (verse 12). The kingdom of heaven belongs to those who suffer because of their faithfulness to Jesus. But Jesus is also calling them to follow his own way, since he himself will suffer for his faithfulness to God, trusting that God will vindicate him. While Jesus affirms the present experience of the kingdom of heaven in verses 3 and 10, he promises future vindication for the unfortunate in verses 4-9.  While the verbs in the second half of the beatitudes in verses 3 and 10 are in the present tense, the verbs in the second half of the beatitudes verses 4-9 are in the future tense. The promise of future vindication does not mean, however, that the focus is entirely future. Jesus insists that God has the final word, bringing assurance into the present. This is why he can say, "Blessed are those who mourn...blessed are the meek...blessed are those who hunger and thirst for righteousness...blessed are the merciful...blessed are the pure in heart...blessed are the peacemakers." Jesus gives his followers eyes to see that the future is certain and this transforms the present.

Claim
Jesus calls us to join a radical kingdom. He gives us a radical vision to match, that the kingdom of heaven infiltrates our present. We can continue fishing for people, proclaiming the good news of the kingdom at great cost to ourselves, fighting oppressive powers in Jesus' name. We can suffer for the sake of Jesus and the gospel, with the assurance that God has the last word. When we see people receiving the word of God, and finding healing and freedom in Jesus' name we can announce, "the kingdom of heaven has drawn near." 

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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 do you think the word “blessed” means?
Are you “blessed”?

What does it mean to be poor in spirit? What is its opposite?
If I am poor in spirit, what will my focus be on?
If I am poor in spirit, what will be my attitude toward God?

What is the kingdom of heaven, if it is not heaven itself?

The Greek word for mourning can mean both sadness cause by conditions of one’s life, but it can also mean an inner agony—an attitude-- that can lead to repentance… Which do you think Matthew is referring to here?
What are some things that hinder us from mourning?
What/who comforts us? In what way?

How does the world define meekness?
How does Matthew seem to define meekness?
How was Moses meek?
How was Jesus meek?

What am I hungering for?
What are some biblical examples of hungering and thirsting for righteousness?
How will it characterize my life if I hunger and thirst for righteousness?
How do I get there?

What is mercy? 
What does a merciful person look/act like?
What are some biblical examples of mercy?

If we realize that “heart” in scripture really refers to our thinking, what does it mean to be pure of heart?
Where do ostentatious practices of religiosity/piety fit into this beatitude?

What groups or individuals were persecuted in Matthew’s time?
What groups, religious or otherwise, are persecuted today?
If I am persecuted, what might be my usual response? 
What would be a proper response?

What people are insulted today?
Have I ever, wittingly or unwittingly, insulted a person?
Is it sometimes easier to insult and denigrate groups of people who do not share the same political or religious values as I do—especially if this is done from afar?

There is an argument from some quarters that the beatitudes enable a victim mentality… Do I agree?

The Irish Jesuits, in” Sacred Space” wrote that the beatitudes are not a set of regulations, but a blueprint for personal or spiritual happiness… Do I agree or disagree?

Which beatitude irritates me? Comforts me? Challenges me?
Do I know of anyone who embodies one of these beatitudes?

Which of the “be-attitiudes”  telll me of the kind of person I ought to be?

Who are the ordinary saints we meet in our everyday lIves?

Do I consider myself a saint? (In the early Church, all Christians were sometimes referred to as “the saints”)

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Closing Prayer

From Thomas Merton:

Teach me to go to this country beyond words and beyond names.
Teach me to pray on this side of the frontier, here where these woods are.
I need to be led by you.
I need my heart to be moved by you.
I need my soul to be made clean by your prayer. I need my will to be made strong by you.
I need the world to be saved and changed by you.
I need you for all those who suffer, who are in prison, in danger, in sorrow.
I need you for all the crazy people.
I need your healing hand to work always in my life.
I need you to make me, as you made your Son, a healer, a comforter, a savior.
I need you to name the dead.
I need you to help the dying cross their particular rivers.
I need you for myself whether I live or die.
It is necessary.
Amen

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For the Week Ahead

Weekly Memorization
Taken from the gospel for today's session:
Rejoice and be glad, for your reward will be great in heaven.

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Meditations
A Meditation in the Dominican Style/Asking Questions:
What would be the beatitudes for the real world people live in everyday? 
Blessed are the rich and famous, for they shall have what they want.
Blessed are the powerful, for their wills will be done.  
Blessed are the strong and young for they shall draw a lot of attention to themselves.  
Blessed are the white and well educated for they shall own the earth. 
Blessed are Americans for they shall have the earth’s riches at their beck and call. 

These beatitudes, or something like them, seem to reflect the way our world is run.  They are what a lot of people in world value and would call “blessings.”  They may make us wince, but haven’t we been encouraged to live by them, in one way or another, since we were young?  Their values were passed on to us by our parents, in school, through advertising—all the sights and sounds we see on TV ads present these worldly beatitudes by showing us the successful, young and powerful who seem to lack for nothing. Which of the world’s beatitudes is a particular temptation for you? How do you deal with it? Which of Jesus’ beatitudes do you find the most comforting? Why? Which do you find the most annoying? Why?  Which beatitude do you have the most difficulty living out? Why? Imagine Jesus saying these beatitudes to you directly and looking straight into your heart. Pray for the openness to hear what He says to you.

A Meditation in the Dominican Style/Asking Questions:
The first thing Jesus does here is issue a series of statements, that are very short and repetitive, like a litany or a poem; they each start with the Greek word makarioi, which means blessed or happy or fortunate. For us, because “blessed” has become church language, it might help to substitute the more familiar word “fortunate” and see how it makes us feel. That might help us get closer to the counter-intuitive feel of these statements. Recite the beatitudes, using the word “fortunate” instead of “blessed”. How difficult do you find these statements? 

A Meditation in the Ignatian Style/Imagination:
(From Songs of Life: Psalm Meditations from the Catholic Community at Stanford, by Ann Marchand Greenfield)  In considering the first beatitude (blessed are the poor in spirit—Isaiah 61:1-3), I need to understand that poverty of spirit means that I am utterly dependent upon God’s grace… this leads to humility and repentance. I read the parable of the Pharisee and the tax collector (Luke 18:9-14). I place myself in the events of this little story. What does the temple look like?  Where is each man standing? What is the posture and manner of the Pharisee? How about that of the tax collector? With whom do I identify more: the man who did what he was supposed to, prayed regularly, gave to the poor, and was an honest, good person; or the tax collector, who preyed on the weak and the helpless, extorting monies from them they could little afford and raking off a profit for himself? When we try to be good people, is it hard not to be a little smug at times? I try to put myself in each man’s shoes. First I look at the part of me that loves and honors God and tries to be a good person.  Do I unconsciously measure my goodness against that of others around me? Isn’t that a natural thing to do? Now I look at the part of me, like the tax collector, that has done some things for my own advancement that I am not too proud of—a sleazy little lie here, a little shameless flattery there, perhaps a little character assassination to top it off. Which side do I emphasize when I pray? I speak to Jesus about both sides of my nature, and pray for the understanding to know when I have been wrong, for humility which does not allow for personal pride in my own goodness and for the wisdom to know that both the understanding and the humility are gifts of God.

A Meditation in the Franciscan Style/Action:
It must be noted that included in Jesus’ blessings are those who have been victimized by society. Make no mistake here: He is not telling his disciples to become victims. Some may interpret the passage in that way. As we shall see, those who are victimized—struck on the cheek, have a shirt taken, forced to go a mile (5: 39- 41)—are not to be victims. Instead, they are to take the initiative and choose to turn the cheek; give not only the shirt but the cloak as well; go the extra mile. You may be victims to brute force, Jesus seems to be saying, but you don’t have to think like victims. Those who hear the blessings at the beginning of the Sermon on the Mount know with certainty of the ultimate victory of God’s reign and so receive the blessings and assurance they convey. Beatitude people do not have to serve power, scheme or join the many ways the world has of taking care of itself. That having been said, stop and reflect on any situations in which you have been complicit in the ways the anawim (the poor, the lost, the forsaken) are ignored or taken advantage of in this society of ours or in the world in general. For Jesus is not telling people to seek to be poor, grieving, mocked and persecuted, and he is not giving us license to ignore social injustice because, after all Jesus calls those anawim “blessed”… So, what is one small thing you can do to alleviate the situation of someone who is hated, bullied, imprisoned because of poverty, mourning the loss of a loved one or the loss of justice for a loved one, in pain, mentally ill, discriminated against because of religion, skin color or sexual orientation?

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Poetic Reflections
This poem is from a book called Dimestore Saints: Sonnets from the Gospel of St. Matthew by David Craig. David Craig was a professor of literature and creative writing at the Franciscan University of Steubenville for more than 30 years. Note: A poustinik (see line 7) is someone who is an anchorite or a hermit, who is called by God to live a life of fasting, prayer, and solitude while remaining radially available to serve their local community.

For Father Pelton, Madonna House Spiritual Director
The poor in Spirit don’t own their shirt, or their back.
They love downtown, might have a little dog.
Their music comes from a plastic radio, a stack
Of LP’s. They eat in soup kitchens—adjust in fog.
No one knows if they’re guests or community workers.
Blessed are those who mourn, What else can they do?
They are poustinikis (or Communists). Or shirkers,
Though how they’re perceived only matters in Saturday’s pew.
Blessed are the meek. They alone will stock the earth.
They’ll play cards by the old kitchen word-burning stove.
(Maybe you’ve seen them on some other turf.
They move through lots of places. They were meant to rove.)
Jesus, maker of ways, complete what you start.
I waste in shallow sins, a satisfied heart.

Read the following poem by Robert Browning Hamilton… what does it tell us about our own growth and development as a human being and as a follower of Christ?

I walked a mile with Pleasure;
She chattered all the way,
But left me none the wiser
For all she had to say.

I walked a mile with Sorrow
And ne’er a word said she;
But oh, the things I learned from her
When Sorrow walked with me!

30th Sunday in Ordinary Time

October 25, 2026

How well do I love God and neighbor?

GOSPEL

Matthew 22:34-40

When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together, and one of them, a scholar of the law tested him by asking, "Teacher, which commandment in the law is the greatest?" He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments."

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

The Pharisees show up frequently in the Gospels, don't they? Usually, they are portrayed as opponents of Jesus, sometimes violently so. Yet some Pharisees were sympathetic to Jesus. Paul was once a Pharisee, as was Nicodemus, who came to Jesus by night. There were approximately 6,000 Pharisees in Jesus' time. The name Pharisee is generally understood to mean “separated ones.” They sought to distinguish themselves through their observance of the Law and the traditions of their ancestors. Some looked down on ordinary people, whom they considered insufficiently observant of the Law. These people were sometimes referred to as the “people of the land.” The Pharisees were primarily laypeople, although some priests may also have belonged to the movement. They zealously sought to preserve the teachings of the Law and the traditions of their ancestors. They strove to protect the integrity of those teachings. To keep people from violating the Law, they developed additional rules and interpretations that served as a kind of “fence” around it. But how could an ordinary shepherd, housekeeper, or butcher possibly observe all those regulations? A person who wanted to be faithful to God might turn to a Pharisee or rabbi for guidance. Perhaps that helps us understand the question put to Jesus in today's Gospel: “Teacher, which commandment in the law is the greatest?” In other words: “Help me understand God's Law. Sum it up for me.” According to a traditional saying, a teacher might be asked to summarize the Law while standing on one foot. The answer would have to be brief and to the point. Jesus recognized the importance of the Pharisees' zeal for the Law. His criticism was directed especially at religious hypocrisy and the tendency of some to look down on ordinary people. Some appeared to believe that their strict observance of the Law put them in especially good standing with God. Matthew tells us that the Pharisees had heard that Jesus had silenced the Sadducees. They approached him with their question: “Teacher, which commandment of the law is the greatest?” It is almost as if they were saying, “Standing on one foot, Rabbi, can you sum up all God's commands and all the rules and regulations handed down by our teachers?” Jesus responds with a brief and pointed statement: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind.” In other words, love God with your whole being. The Pharisees would have recognized this commandment. Jesus was not making it up; he was drawing from Deuteronomy 6:5. It is part of the central Jewish prayer known as the Shema, named after its opening Hebrew word, meaning “Hear.” Jesus declares this the greatest and first commandment. But he does not stop there. He joins it to a second commandment from Leviticus: the command to love one's neighbor as oneself. He takes these two teachings and brings them together. The message is clear: “Love God with your whole being. Express your love for God by loving your neighbor. You cannot separate one from the other. Where do we find the Image of God?Jewish tradition forbids the making of images of God. This distinguished Israel's worship from that of many neighboring peoples, who worshiped their gods through images and statues. Imagine a pagan asking a Jew, “Where is your image of God?” A Jewish response might be: “Look at the human person. We are made in the image of God.” In other words, the image of God is reflected in every human being. That is the connection we can draw from Jesus' teaching in today's Gospel. How can we, as human beings, pay proper homage to an invisible God? How can we honor God in our world and in our daily lives? Jesus shows us how. He takes the commandment to love God with our whole being and joins it to the commandment to love our neighbor. In effect, he tells us: “If you want to love the God you cannot see, love the human being you can see.” Each human person bears the image of God and deserves to be treated with dignity.

A Reminder on Our Doorposts. 

Let us return for a moment to the central Jewish teaching Jesus quotes. The Shema includes these words: “You shall love the Lord your God with all your heart, with all your soul, and with all your might.” In Jewish homes, a small container called a mezuzah is traditionally affixed to the doorpost. It contains a parchment scroll inscribed with passages from the Torah, including the Shema. The scroll is carefully prepared by a trained scribe. The mezuzah is placed on the doorpost at an angle. Some Jews touch or kiss it as they leave their homes and as they return. We might imagine the prayer accompanying that gesture: “As I leave my home, may I live in the world in a way that reflects my love and devotion to God and God's ways.” and...As I return home, may I show that same love and devotion in the way I treat my family and all those who enter my home. Inspired by this Jewish tradition, we might write the commandment Jesus gave the Pharisee on a special piece of paper or card and place it somewhere we will see it as we leave and enter our homes. We might even kiss it as a reminder of Jesus' central teaching: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. ...You shall love your neighbor as yourself.” Just a brief look at the Exodus reading for it is relevance these days. In Exodus, God gives the Israelites a clear command: “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt.” God reminds the people that they know what it means to be strangers in a foreign land, to live with uncertainty, and to depend on the kindness of others. This message speaks powerfully to us Christians today as we encounter immigrants seeking safety, work, and a better future for their families. Whatever their country of origin or legal circumstances, immigrants are human beings with dignity, families, hopes, and fears. They are not simply a political issue; they are our brothers and sisters. The central question is not simply, “Where do these people come from?” but “How are we treating them?” God reminds us that our faith must be visible in the way we treat the vulnerable. When we defend the dignity of immigrants, listen to their stories, and respond to their needs, we put God's command into practice.The stranger among us may be precisely the person through whom God asks us to demonstrate the love of Christ.

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Quotable

“Every migrant is a person,” and therefore has “inalienable rights that must be respected in every situation.”—Pope Leo XIV

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

“You shall not wrong any widow or orphan.”—Exodus 22:21

I once read that the greatness of a nation rests in how that nation cares for children. Children are the future and, if they are in peril, so is that future. Pope Leo writes a beautiful message for last month’s 112th World Day of Migrants & Refugees” titled, “Even Just One of These Children (cf. Mt 18:10).” He writes: My thoughts turn to the words of Jesus that profoundly challenge our consciences: “Whoever receives one such child in my name receives me” (Mt 18:5). It is not a question of numbers or statistics. The Gospel invites us not to calculate even one. Every child, every human being, possesses an infinite dignity. Each is created in the image and likeness of God (cf. Gen 1:26); each is a presence of the Lord. Before every migrant child, we are called to make an act of humanity and faith, for we are able to welcome and encounter the Lord. This call becomes even more pressing in the light of another of the Lord’s affirmations in the Gospel of Matthew: “I was a stranger and you welcomed me” (Mt 25:35). Sadly, migrant children are more easily ignored, because they lack adults capable of protecting and supporting them. It is necessary, then, to intervene in their countries of origin in order to remove the causes that compel them to flee, while at the same time offering protection and welcome in the countries of transit and destination. The cry of displaced children rises to God today, just as did the cry heard in the Book of Exodus [Ex 3:7–8] . . .God hears their cry and, in order to bring about liberation, he forcefully appeals to the conscience and action of each one of us, just as he did with Moses. We cannot remain indifferent, nor can we become accustomed to such suffering. Message of the Holy Father for the 112th World Day of Migrants and Refugees 2026 Imagine if our nation truly treasured children. There would have been no child slaves from the inception of our country; no Trail of Tears; no child labor especially during the Industrial Revolution; no child trafficking; and no child who is hungry, homeless, lacking medical care, caught in generational poverty or in jail for fleeing their country of origin. Will we ever be a nation that values the lives of children by restoring the natural world to full health for future generations of children? We cannot remain indifferent.

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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: "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. 

Reflection: The way we know that we are living Jesus’ commandment of total dedication to God, who is unseen, is to make that love visible by loving our neighbor as self. Jesus’ life shows us whom he considered his neighbor.  Besides his disciples and friends, neighbor for Jesus included the least likely, the overlooked, the vulnerable and the people who are usually described in stereotypes.  

So, we ask ourselves:  

• Is God at my center, the inspiration and impetus behind my thoughts, feelings and actions?

• Who is the surprising neighbor Jesus is calling me to love? 

• And how shall I share Jesus’ love with that person(s)

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I have a picture on my wall, a gift from a rabbi. It shows her blessing an unfurled scroll of the Torah. The scroll was old and tattered, so the community removed it from the tabernacle and from its beautiful cloth covering. They had it restored, but before putting it back into the tabernacle, they blessed and rededicated it. This is how they did it. With the congregation assembled in the synagogue they unrolled the scroll and encircled the community with it -- some members of the 
community, wearing white gloves, held the scroll, all the rest were inside the circle made by the unfurled scroll. The rabbi, dressed in liturgical robes and on the inside of the circle with the community, is shown in the process of rededicating the scroll before putting it back in the tabernacle. A member of the congregation said, “We couldn’t just put it away, after all it’s not an antique, a dead book. It’s the living Word of God.” The community was also rededicated along with the scroll. Another symbol, or sign of the Jewish community’s dedication to God’s Word, is also evident, closer to home -- in fact, at the entrance to Jewish homes. It is the mezuzah, a cylinder that is placed on the doorpost of a home. It contains a scriptural quote. For example, the one Jesus quotes in part today,  “Hear, O Israel! The Lord is our God, the Lord alone! Therefore you shall love the Lord, our God, with all your heart and all your soul and with all your strength” (Dt.  6:4).  Where I grew up I used to see my Jewish neighbors kiss their fingers and then touch the mezuzah on entering and leaving their homes. Such is the devotion to God’s Word by our Jewish sisters and brothers: to encircle a community of worshipers with the written word; to kiss it as they come and go each day from their homes. Of course the mazuzah is not a good luck charm, nor kissing it mere superstition, but an expression of their desire to live a life guided by and strengthened by God’s Word, as part of a community, in their homes and beyond. When asked about the greatest commandment Jesus quoted the central 
commandment of Jewish faith, the one posted on the door frames. Then he takes another teaching, one among many more in the Old Testament, and places it alongside the first. Total love of God is the first commandment and joined to it, love of neighbor as yourself. If a pagan were to ask a Jew, “Where is your image of God?” They would respond, “In God’s image we were made.”  I.e. “The image of our God is to be found in each human being.” That’s what Jesus is implying in today’s gospel. How can we mere humans pay proper homage to an invisible God in our world, in our daily life? Jesus shows us how. He takes the command about loving God with all of ourselves and puts with it the love of neighbor. As Scripture suggests elsewhere: if you want to love the God you can not see, love the human you can see. Each of us is a dwelling place of God, “In God’s image we were made.” As I write this Israel is about to invade Gaza. Thousands have died on 
both sides, and thousands more will die from violence, hunger, destroyed hospitals, missals, etc.  Do both sides see what both believe, “In God’s image we are made.” I shed tears watching the nightly news of the war. I have no easy answers, none are possible. From this distance I can pray and send messages to my government representatives -- “Don’t forget the 
civilians caught in the middle. Don’t forget to work for peace!” For a narrative preaching the preacher might pick a favorite saint, or one relevant to the local community and show how they were characterized by an intense love of God and neighbor. For example, one of our great Dominican Saints was Rose of Lima. She was born in Lima Peru in 1586 and her name was Isabel. But they called her Rose because of her extraordinary beauty. She was besieged by suitors. The parents hoped for a “good marriage;” a good financial arrangement, because they needed the money. Rose longed for the day when she could live for God alone. Her model was Catherine of Siena (another great woman Dominican). Catherine 
spent three years in her parent’s home under a staircase in constant prayer. Rose imitated Catherine, moved into a little hut in the garden and devoted herself to constant prayer. Remember, “You shall love the Lord, your God, with all your heart with all your soul, and with all your mind.” But like Catherine, Christ urged Rose out and she practiced works of mercy for the poor, the indigenous and slaves. In addition, she wasn’t just concerned about personal sin, but social sin; the Spanish had 
conquered and oppressed the natives. Rose had wanted to love God with all her heart, with all her soul with all her mind and she did that by devoting her heart, soul and mind to loving her neighbor. Just like us gathered in worship,  Rose was encircled by the Word of God and it was as if she kissed that Word and was guided by it in her going to and coming from serving others. These two women show us what God’s grace can accomplish within us; that we mere humans are capable, with God—of loving God with all our heart, soul and mind -- and our neighbor as our self. The first reading from Exodus shows that God has always been especially concerned about the neediest in society. Today’s selection comes from a 
section in Exodus called the “Book of the Covenant,” which is a teaching of social ethics based, not on laws, but on compassion. For those in most need, laws that prohibit certain acts are not enough to protect them. Because the Israelites experienced God’s compassion when they were slaves in Egypt and as they traveled through the desert they, in turn, 
were to be compassionate to those in similar need. Their laws were to reflect the compassion they received. For example, they were to remember that they were once aliens in Egypt, so they were not to wrong the alien, or stranger in their own land. What does that say to our current refugee crisis here at our borders and those bused to our cities? The media coverage of our own border situation these days has made us aware of the dire circumstances of those who have had to leave their homes because of poverty and violence to find refuge in our country. Strangers and immigrants in a strange land are vulnerable to abuse and being taken advantage of.  They have left the support of their families, culture and familiar surroundings in an attempt to flee their homeland and find protection. In many ways they are like the Israelites in Egypt, strangers in a foreign land and totally dependent on the hospitality of its native people—us.

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Quotes from Pope Francis on the Synod

• “The journey of synodality is the journey that God wants from his church 
  in the third millennium.”

• “A synodal church is a listening church, aware that listening is more 
  than hearing. It is a reciprocal listening in which each one has 
  something to learn.”

• “The protagonist of the Synod -- the Spirit.”

• “Communion, participation, mission.”

• “All are called to participate.”

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

You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt.—Exodus 22:20

I had an argument awhile back with my cousin who was upset by the children at our border. He thought we should send them back. I had to remind him that our own grandmother came to this country as an unaccompanied teenager at the turn of the last century. She worked as a maid in the household that took her in. I am so grateful that she had the courage to make the trip and that this country didn’t turn her away. She and my grandfather raised four children and their two sons, my uncles, both served our country in World War II. My grandmother’s parents sent her to America to escape death by tuberculosis that was sweeping Poland. The families at our borders today are facing death by drug gangs and the hopelessness of extreme poverty. It takes so much courage to do what they are doing, to leave loved ones, to cross unknown paths. And isn’t courage, a value that our country reveres? We have a broken immigration system that is long overdue for a legislative overhaul. Meanwhile, many migrants and/or refugees suffer and are dehumanized. Towns at the border of our country are struggling to respond. As Catholics, we believe that everyone is made in the image of God and deserving of respect. This is a complicated problem in need of well-thought-out solutions. Cardinal Blase Cupich recently commemorated the 40th anniversary of his predecessor Cardinal Joseph Bernardin's "consistent ethic of life " speech at the site of that 1983 address, Fordham University. During the speech, Cupich proposed an “integral ethic of solidarity.” Cupich said, "that [this] ethic grounds our respect for life both interpersonally and within the human family. Solidarity points to the interconnectedness of all human beings, to the unity that they should strive for, and the responsibility for the common good that we all share. Solidarity is a moral virtue. It is a disposition of gratitude to God for the gifts he 
bestows upon us, and of service to those who suffer" (ncronline.org 9/27/2023). We need more standing together as fellow human beings these days. Perhaps, solidarity could become a basis of all discussions around this issue of immigration. Here at Cathedral, we have a Justice for Immigrants group that works with Catholic Charities. We would like to have more people willing to advocate for reform. Contact Luisa Martin-Price at socialconcern@hnojnc.org.

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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: Jesus said... “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself.

Reflection: The way we know that we are living Jesus’ commandment of total dedication to God, who is unseen, is to make that love visible by loving our neighbor as self. Jesus’ life shows us whom he considered his neighbor. Besides his disciples and friends, neighbor for Jesus included the least likely, the overlooked, the vulnerable and the people who are usually described in stereotypes.

So we ask ourselves:

• Is God at my center, the inspiration and impetus behind my thoughts, feelings and actions?

• Who is the surprising neighbor Jesus is calling me to love?

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ENCOUNTER CHRIST REFLECTIONS AND MEDITATIONS

Preparation for the Session

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)

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Opening Prayer

From Thomas Merton:

Teach me to go to this country beyond words and beyond names.
Teach me to pray on this side of the frontier, here where these woods are.
I need to be led by you.
I need my heart to be moved by you.
I need my soul to be made clean by your prayer. I need my will to be made strong by you.
I need the world to be saved and changed by you.
I need you for all those who suffer, who are in prison, in danger, in sorrow.
I need you for all the crazy people.
I need your healing hand to work always in my life.
I need you to make me, as you made your Son, a healer, a comforter, a savior.
I need you to name the dead.
I need you to help the dying cross their particular rivers.
I need you for myself whether I live or die.
It is necessary.
Amen

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Companions for the Journey

from " America", the national Jesuit Weekly magazine:

If you look up the word “love” in a dictionary, you will find something like this: Love means having an interest in and a warm regard for another, and wishing good for the other. That definition is satisfactory, though a bit flat and dull. This Sunday’s Scripture readings can help us fill out the dictionary definition and deepen our understanding of the biblical concept of love. In today’s reading from Matthew 22, Jesus is challenged to choose the greatest among the 613 commandments in the Torah (the first five books of the Old Testament). He names two: love of God (Dt 6:4-5) and love of neighbor (Lv 19:18). These commandments cover two dimensions of the biblical concept of love. The third dimension—God’s love for us—is even more basic. God’s love for us is the fundamental presupposition of the entire Bible. God has loved us first, and so we can and should love God in return. God’s love has been made manifest in God’s gift of creation, in the choice of Israel as God’s people, in sending Jesus to us and in giving us life and the promise of eternal life. The theological virtue of love has its origin in God. Those who have experienced God’s love can love God and others in return. The excerpts from Psalm 18, today’s responsorial psalm, express dramatically the experience of someone who has encountered God’s love and loves God in return. The psalmist proclaims, “I love you, O Lord” and describes the experience of God as the ultimate source of security and hope with a long list of images: strength, rock, fortress, deliverer, rock of refuge, shield, horn of salvation and stronghold. The key to keeping the two commandments to love God and to love one’s neighbor is the recognition that God has loved us first. The commandment to love God, which is known as the Shema (“Hear, O Israel”) and is a quotation of Dt 6:4-5, was (and is) part of Jewish daily prayer. The text suggests that our love for God must be total, involving all aspects (heart, soul and mind) of our person. The theological virtue of love has God as its object. The commandment to love one’s neighbor (Lv 19:18) is part of what is known as the biblical Holiness Code. It challenges us to love our neighbor as we love ourselves. While lack of self-esteem is a serious problem for some today, most of us are pretty good at taking care of ourselves (or at least we think we are). The challenge of the second love commandment is for us to take something of the care and concern that we instinctively show for ourselves, and to apply it to others. Whom should we love? Who is our neighbor? Today’s reading from Exodus 22 provides us with some examples. The neighbor includes not only family members and friends but also aliens or strangers, widows, orphans, the poor and the very neediest in society. In the New Testament parable of the Good Samaritan and other texts, Jesus pushes the definition of neighbor to include even enemies. In this framework the neighbor is not necessarily someone who can offer us repayment or provide some advantage for us. Love of neighbor is not simply enlightened self-interest. Rather, we should love our neighbor because God has loved us first, and in loving our neighbor we respond to God’s love for us and repay that love. Jesus ends the conversation with the Pharisees by claiming that the whole Law and the prophets depend on these two commandments. The idea is that if we truly observe the two love commandments, to love God and love the neighbor, all the other commandments will be carried out naturally, as it were. Observing the biblical love commandments is in the final analysis an expression of faith. The biblical concept of love is far richer and deeper than any dictionary definition can supply.—by Daniel J. Harrington, S.J.

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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:

By Daniel Harrington, S.J.:
How do you define love? 
In what moments in your life have you experienced God’s love for you? 
Why should you love your neighbor? 
Where does faith come in?

Do I realize that my love of God is preceded by God’s all-encompassing love of me?

Which of the three: God, self, neighbor, is the hardest for me to love?

Has there been anyone it was tough to love this week?

Is it sometimes easier to love those who are not in our faces every day, or those who pose no threat to our comfort and well-being?

Have you ever, in spite of your emotional inclinations, treated someone as you wanted to be treated, not as (s)he deserved?  How did it make you feel?

Is there only one way to love one another as God has loved us?

“Love one another as I have loved you”—why is this a particularly high, or as some might say, impossible, standard?
Why is God’s love, which is spontaneous, unforced and always there, so different from human love?

In this world’s history, we have refused to recognize whole groups of people who are our neighbors, equally loved by God (Jews, African Americans, immigrants and refugees, the mentally or physically disabled, drug addicts, people on the other side of the political divide, for example).  What in the world today exemplifies this lack of love, hatred even, for the other”

We are only about 6% of the world’s population, but we consume more than 33% of the world’s goods.   How is this loving others as ourselves?

Do we love those in our lives just as they are, or do we try to change them?

By Jude Siciliano, O.P.:
What do you need to do in order to love God with all your heart, soul and mind?
What can you do to love yourself without being selfish?

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Closing Prayer

Keep me, above all things, from sin
Keep me from love of anything that is not you: money, attention, power, reputation.
Keep me from avarice and ambition and lack of concern for others.
Keep me from anything that is not ordained by your will.
Let me rest in your  love and your grace.
That is enough for me.

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For the Week Ahead

Weekly Memorization
Taken from the gospel for today's session:
The whole law and the prophets depend on these two commandments:
You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.
This is the greatest and the first commandment.
The second is like it: You shall love your neighbor as yourself.

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Meditations

A Meditation in the Dominican Style/Asking Questions:
Too often, we focus on the second great commandment. However, Thomas Merton considers the commandment to love the Lord your God with all your heart, with all your soul, and with all your mind: We are what we love. If we love God, in whose image we were created, we discover ourselves in God and we cannot help being happy; we have already achieved something of the fullness of being for which we were destined in our creation. If we love everything else but God, we contradict the image born in our very essence, and we cannot help being unhappy, because we are living a caricature of what we were meant to be. In what ways do I personally fall short of the complete love I am called to?   Do I condition my love of God on whether I feel God has been good to me or answers my prayers?   Do I sometimes get distracted by my business and worries and shove God to the background of my life?  Is my heart too full of other “loves” to find room for Jesus?  How much time do I spend each day in conversation with the Lord?

A Meditation in the Dominican Style/Asking Questions:
Thomas Merton once said” Lord, I have not live like a contemplative. The first essential is missing. I only say I trust you. My actions prove that the one I trust is myself—and that I am still afraid of you”. The question that this raises is how can you love what you fear? (Do we love atomic power or fear it? Do we love a baby or fear it? Do we love our mother or fear her?  Do I act kindly toward my neighbor out of  love for my neighbor or out of fear God’s punishments if I do not?). Our motivations for our behavior and actions are often mixed, aren’t they? Do I act the way I do because I love God or because I fear God and God’s punishments? What is Jesus telling me about this in today’s passage? How do I move from fear to love?

A Meditation in the Augustinian Style/Relationship:
Read Psalm 15—
Lord, who shall be admitted to your tent and dwell on your holy mountain?  
Those who walk without fault, those who act with justice,
and speak the truth from their hearts, those who do not slander with their tongue,
those who do no wrong to their kindred, who cast no slur on their neighbors,
who hold the godless in distain, but honor those who fear the Lord;  
those who keep their word, come what may,
and take no interest on a loan and accept no bribes against the innocent. 
Such people will stand firm forever.

Now consider the following: Not everyone who says to me 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my father in heaven. (Matthew 7-22)  

Both this quote and Psalm 15 have plenty to say about what one must do to enter the kingdom of God. They insist that we must treat people with justice, tell the truth, refuse to harm anyone, be generous, be forgiving, and keep our word. We meet God not on a mountaintop but in our personal relationships.  Unfortunately, these relationships often suffer when we are preoccupied or stressed. We ought to treat our family members with the courtesy we treat our friends, and treat our friends with the respect we afford our professors or bosses. Whoever said: “Love means never having to say you’re sorry” got it all wrong. Which of your personal relationships would not stand up to the scrutiny of Psalm 15? What can you do to correct it?  Speak to God about this. Be honest and open. 

A Meditation in the Dominican Style/Asking Questions:
Read the first reading for this Sunday from the Book of Exodus—Thus says the LORD: "You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt. You shall not wrong any widow or orphan. If ever you wrong them and they cry out to me, I will surely hear their cry. My wrath will flare up, and I will kill you with the sword; then your own wives will be widows, and your children orphans. "If you lend money to one of your poor neighbors among my people, you shall not act like an extortioner toward him by demanding interest from him. If you take your neighbor's cloak as a pledge, you shall return it to him before sunset; for this cloak of his is the only covering he has for his body. What else has he to sleep in? If he cries out to me, I will hear him; for I am compassionate."

In this world of ours, where has humanity fallen short of the ideal, particularly concerning immigrants and strangers, those who are poor and need help, those who have suffered losses of friends or family and need a lot of compassion? Read the famous tract from Corinthians 13 and Paul’s description of love. Where have you fallen short of the ideal? What people in your life are you finding it hard to love—those who are demanding, annoying, those taking more than their share of my attention, time or money, those seeming extra needy in one way or another? How does the current pandemic make you short on patience and generosity? Take your intentions and failures to Jesus, who understands, and pick one difficult relationship and pray this week for patience, for the openness to love that God shows every day.

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Poetic Reflection

How does this poem by former Stanford Stegner Fellow Thomas Centollela relate to today’s gospel?

In the Evening We Shall Be Examined on Love—St. John of the Cross

And it won't be multiple choice,
though some of us would prefer it that way.
Neither will it be essay, which tempts us to run on
when we should be sticking to the point, if not together.
In the evening there shall be implications
our fear will turn to complications. No cheating,
we'll be told and we'll try to figure the cost of being true
to ourselves.  In the evening when the sky has turned
that certain blue, blue of exam books, blue of no more
daily evasions, we shall climb the hill as the light empties 
and park our tired bodies  on a bench above the city
and try to fill in the blanks.  And we won't be tested
like defendants on trial, cross-examined
till one of us breaks down, guilty as charged. No,
in the evening, after the day has refused to testify,
we shall be examined on love like students
who don't even recall signing up for the course
and now must take their orals, forced to speak for once
from the heart and not off the top of their heads.
And when the evening is over and it's late,
the student body asleep, even the great teachers
retired for the night, we shall stay up
and run back over the questions, each in our own way:
what's true, what's false, what unknown quantity
will balance the equation, what it would mean years from now
to look back and know
we did not fail.