28th Sunday in Ordinary Time

October 11, 2026

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

GOSPEL

Matthew 22:1-14

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

REFLECTIONS ON THE GOSPEL

First Impressions by Jude Siciliano, OP

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

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Quotable

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

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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

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

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

 I PLEDGE:

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

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

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

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

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

So, we ask ourselves:  

• What is our deepest hunger?

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

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Parables

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

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

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

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

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

Other oddities:

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

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

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Commentary on Matthew 22:1-14

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

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

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

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

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

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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

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

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

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Companions for the Journey

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

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

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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:

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

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

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

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

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

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

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

How do I prepare for God’s banquet?

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

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

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

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

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

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

Were there any details in this parable that disturbed you?

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

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Closing Prayer

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

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For the Week Ahead

Weekly Memorization

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

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Meditations

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

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

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Poetic Reflection

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

Gather the People

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

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

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

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

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

from Psalms of the Still Country