29th Sunday of the Year (A)

Edited Sunday reflections: From liturgical year 2014 (A)

October 19, 2014
Liturgical readings
Isaiah 45:1, 4-6
Psalm 96
1 Thessalonians 1:1-5b
Matthew 22:15-21

"Lord, we know you teach God's way sincerely."

Although the Pharisees and the Herodians said this statement in bad faith, "Lord, we know you teach God's way sincerely," the Lord used it as a wedge to teach the wisdom of God. And God's wisdom sometimes presents a solution that eliminates any conflict of interest, in this case between paying taxes to the Roman emperor or not.

The Hebraic Law, which the Pharisees uphold, emphasizes the following of numerous and complex legalities. And much of the ministry and apostolic works Jesus performed went against many of them. So the Pharisees always sought occasions to trap the Lord in His speech. This Sunday's gospel presents one such occasion.

We read in the gospel how the Pharisees asked Jesus: "Is it lawful to pay tax to the emperor or not"? Jesus gave a simple solution. He did not quote any law of the Roman Empire nor any law of their Jewish religion to solve the conflict of interest. This would only complicate the matter all the more. So He simply asked for a coin used to pay the taxes. This coin is a concrete object with text and an image inscribed on it that everyone can see plainly. Then Jesus questioned the Pharisees: "Whose head is this inscription"? When the group of Pharisees and Herodians answered, "Caesar's", the Lord replied:

"Give to Caesar what is Caesar's, but give to God what is God's."

Jesus teaches from a perspective and a context that is beyond the worldly understanding of the Pharisees and the Herodians of His time. He preached about God's Kingdom and its spiritual treasures. And He taught about this Kingdom and its treasures to the people in a format they were all familiar with: like the previous Sundays' parables. Those parables describe familiar situations:

• a father with a vineyard and two sons (26th Sunday of the Year),
• a father with a vineyard who sent his son to obtain the harvest where the tenants worked for pay (27th Sunday of the Year),
• and a father-king who organized a wedding feast for his son and invited both those who have and those who have not (28th Sunday of the Year).

The people naturally listened more to Jesus because He spoke about family, vineyards, tenants, kings, and servants. Plain everyday realities that His people easily understood. The Pharisees naturally became hostile to His leadership. They were not only threatened because Jesus challenges their legal experitise and authority, but because Jesus presents, in its nascense, what will be "universally" right, true, and good for all cultures and time.

But since Jesus was born, lived, and worked in a specific time and culture, He complies with what is required of taxation laws by the Roman authorities over the Jewish people. And this is what amazed the Pharisees with His reply: He juxtaposes both the requirement to pay taxes and obedience to the will of God in a manner that, as it were, resolves the issue.

The gospel this Sunday also presents the theme of a people subject to a foreign governing power: of the Jewish people under the Roman Empire. When Christ said, "Give to Caesar what is Caesar's and to God what is God's", He brought clarity to an issue concerning their Jewish religion and the laws of the Roman Empire. This is similar to present laws separating the Church and the State. With many aware of the laws separating Church and State, Catholics know that practicing a moral balance in obeying these two institutions is the right thing to do. And respecting the laws of both institutions is also cultivating respect for oneself as well as for others.

Both the laws of the Church and the laws of the State are meant to bring order, peace, and harmony to all individuals, families, communities, institutions, and nations. The order implemented by both intersect and bring about a creative tension that produces the basic services needed by all: food, clothing, housing, essential services, and security from the State, and the life of the human spirit and moral standards from the Church necessary for ethical conduct in the management of these goods and services for themselves and the common good.

God sent His Son, Jesus, into the world to save both the individual and societal structures from the sinful state and situation they find themselves in since time began. Jesus became man to heal both personal sin and social sin that causes darkness, lack, and disorder in the life of any individual or society. This mission of Jesus is continued since biblical times to this day by the Church and her missionaries to heal all cultures and generations from the causes and effects of sin. And the Church works in coordination with the international order to heal families, communities, and nations from any social structure that deprives them of life, dignity, respect, and especially, justice.

The Church is brings healing to a world wounded by sin in many ways: through apostolic works, educational institutions, parish/diocesan structures, and through the Sacraments. She provides a rich treasury of spiritualities that bring order to personal lives and to all social structures. And the strength comes from Heaven. God's grace helps the Church to persevere in this mission even with the sinfulness her own members also have to contend with. It happens and succeeds one day at a time, one Sunday Mass at a time, one religious consecration at a time, one ordination at a time, one mission at a time, one parish community at a time, one school building at a time. Conscientization takes time. But they do happen. It is the work of God's Spirit in the Church. When there is healing from sin, all can see that order, justice, and peace have their ultimate source in a God who entered human history and became part of it.

Scripture quote:
"Give to Caesar what is Caesar's, but give to God what is God's." (Matthew 22)

28th Sunday of the Year (A)

Edited Sunday reflection for October 11, 2026, from the year 2014 (A)

October 12, 2014
Liturgical readings
Isaiah 25:6-10a
Psalm 23
Philippians 4:12-14, 19-20
Matthew 22:1-14

"They rounded up everyone they met, bad as well as good."

Some parables of Jesus involve the theme of God's judgment. This Sunday's parable of the wedding feast is a good example of that theme. The judgment of God is shown through an analogy made for the parable, with a king representing the image of God.

The parable presents a king who organized a big banquet for his son's wedding and sent out invitations. When the feast was ready, the king ordered his servants to summon those invited for the wedding feast, but those invited refused to come. The king then sent a second group of servants. The servants encountered these responses: one ignored the invitation and went to his farm, another did the same to manage his business, and the rest got hold of the servants and killed them. The king naturally got furious, and in his wrath, he sent his army to destroy the killers and burned their city.

Now the wedding feast for his son had already been prepared. It would be a great waste if the feast did not proceed. So the king again sent out his servants to invite anyone they could see. The servants invited everyone, filling the wedding hall with guests, both bad and good.

How do the classics interpret this parable?

According to St. Thomas of Aquinas, the banquet in the parable is like the Eucharistic banquet. In the Eucharist, all are invited to come and partake of it - both saints and sinners. All are healed and comforted. Sins are purged away. Virtues are increased. Souls are enriched with an abundance of every spiritual gift. All who celebrate the Eucharist are privileged to receive the wonderful effects which every Mass provides.

The Eucharist is not exclusive; it is inclusive - always seeking to include more. But even when the invitation is for all, some do not give the Sacrament the importance and value it has since Christ instituted it in the Last Supper. As the Christian faith grew in the history of the Church, not all were consistent with their baptismal vows. They "ignore it, go their way to their farm or to their business". And others even lay hold of its servants, "insulting them and killing them" - as the many names of martyrs in the martyrology of the Church testify.

From another perspective, the point of the parable can be explained in a modern context. Fr. Herman Hendrickx, CICM, a well known bible scholar and professor, wrote about this in his book, "The Parables of Jesus." His analysis of the text is very exegetical. But it can be understood, by simply looking at the types of persons represented in the parable: the rich and the poor. It was the rich and the well-to-do who saw excuses to ignore the invitation. They had a farm, a business, and even political clout to disrespect the king's servants and kill them.

Since the setting of the story was a "kingdom" and kings had absolute power, those who killed his servants thus received the judgment of the king - their death and the burning of their city. But there is another theme, not that obvious, that can be gleaned from this parable. There is also the message of grace - a gift, something totally gratuitous. The invitation to the wedding feast extended now to those who did not expect it; those who were well-to-do with farms and businesses, but maybe not "known to the king" or not within the king's "inner circle". And this is the great blessing: it included the poor and the outcasts who may have heard about the event but naturally did not expect to be invited. All were gathered in the wedding hall.

Returning to the story, the parable continues with the king entering the wedding hall to meet the guests. It appears that there was one without a wedding garment. The king was not happy with that guest and had his servants put him out of the wedding hall. This has been interpreted by some bible scholars as representing Christians who receive baptism but do not behave or conform in a way which is consistent with their initial baptismal response. Many are indeed invited, but few are chosen.

Applying the analogy of the wedding banquet as pointing to the Eucharist, just as the king's wedding feast for his son invited both rich and poor, the Eucharist is for all political, socio-cultural and economic classes. Christ instituted the Eucharist for everyone. The sacrament is meant to strengthen the good in all, and to prune away what is evil. The Church's mission is to make known the value and importance of God's Word and Sacrament in the Eucharist. But the Church also respects religious freedom and teaches that non-Catholics who do not convert to the Church can still receive salvation from God, but not its fullness. A Vatican II document teaches that full salvation still "subsists" in the Catholic Church.

This is one reason why the Church now integrates religious freedom as a human right, but at the same time continues to send and expand the Kingdom of God through its priestly, religious, and lay missionaries. These missionaries teach the Bible, the prayer traditions, and the value of the Sacraments to non-Catholics and non-believers. They certainly deserve the universal Church's prayers and support, because even in this present time, the experience of God's servants being "insulted and killed" for witnessing to the Christ of the gospels is a continuing reality.

We know that commitment is not cheap. Through the hard work of these missionaries, God's faithfulness and mercy become real. God in the Church continues to call, to enter people's lives, and make them aware of Christ, His Son, the great spiritual treasure of the Eucharist. And the Church brings this treasure even to the remotest mountain villages of the world.

Scripture quote:
"On this mountain the Lord of hosts will provide for all peoples...a feast of rich food and choice wines...The Lord God will wipe away the tears from all faces; the reproach of his people he will remove from the whole earth." (Isaiah 25)

27th Sunday of the Year (A)

Edited for October 4, 2026, from Sunday Reflections, year 2014 (A)

October 5, 2014
Isaiah 5:1-7
Psalm 80
Philippians 4:6-9
Matthew 21:33-43

"He sent his son, but the tenants killed him."

This Sunday's gospel passage is about the parable of the wicked tenants.

There are three parables in succession for three Sundays in a row, all from the gospel of Matthew:

• the first one, 26th Sunday Year A, Matthew 21:28-32, was last Sep 27, 2026
• the second one, 27th Sunday Year A, Matthew 21:33-43, Oct 4, 2026
• the third one, 28th Sunday Year A, Matthew 22:1-14, will be on Oct 11, 2026

The first one is the parable of the two sons, Mt 21:28-32, while this Sunday's parable is the parable of the wicked tenants. Next Sunday's parable is the parable of the wedding banquet, Mt 22:1-14.

When reading these three parables, one can discover a common pattern of protagonist pairing - that of a father and a son. This father-son theme runs throughout the three parables: father and second-son (or first-son, depending on your New Testament translation) in the first parable; father-landowner and son-who-inherits in the second parable; and father-king and son-bridegroom in the third parable.

Strongly emphasized in these father-son protagonist pairs is the will of the father on the son/sons, or over those he has authority over, which includes the tenants in the second parable, and servants in the third parable.

Reading the parables in detail, one will notice that in the first parable, after the father gave a command to two sons, only one did the father's will and went into the vineyard to work. There is one instance of disobedience and obedience on the part of each of the two sons. However, in reality, we are not to judge the other son who said "Yes", but did not go to the vineyard. The parable is only meant to simplify the moral lesson that people change: sinners repent, amend their ways, and do God's will. And God selects a chosen few, like St. Augustine of Hippo, to lead a heroic life of virtue that His Kingdom may be built on strong foundations.

Returning to this Sunday's parable of the father-landowner and the son-who-inherits-the-vineyard, it is plain to see that the son fully obeyed his father's will. The disobedience in this case comes from the wicked tenants. These tenants were judged as wicked because of three instances where they abused and killed the people sent by the father: the first two instances involved the abuse and killing of a group of servants, while the third and last instance was the abuse and killing of the father-landowner's son. The goal of the tenants was to grab the inheritance that was meant for the son. And there is a hint of rebellion that may be planned by the tenants against the landowner.

What do existing writings say about this parable?

Bishop Fulton Sheen wrote something about this parable in his book "Life of Christ". He makes an analogy. He writes that God (symbolized in the parable by the father-landowner of the vineyard), was not wearied out with the cruelty and evil of the people (the tenants). By sending a second group of servants, God was giving the wicked people an opportunity to repent and not to repeat the evil they did. It is the will of God to bring those people (the tenants) to obey His will. However, when the second group of servants was ill-treated as the first group, God finally sent His Son. But the people, still steeped in their wickedness, mercilessly killed the Son.

With just this simple parable, Jesus provided His hearers a glimpse of the whole history of salvation. God sent many prophets to His people Israel to warn them of their wicked ways. But His people continued to kill these prophets. We only have to read about the many prophets who were ill-treated and killed by biblical-historical Israel. A list of examples is given below:

• Jeremiah was thrown into a cistern,
• Jonah was thrown into the sea,
• Zechariah was stoned to death
• Micaiah was slapped and imprisoned
• Uriah was hunted down and executed with a sword
• Elijah was hunted under death threats, and
• John the Baptist, the last of the OT prophets, was beheaded

This is how biblical-historical Israel continued to treat the "servants" of God.

However, when the time was right, God sent His Son, Jesus, to proclaim His Kingdom and to know His will. But still steeped in their sins, a generation of biblical-historical Israelites still did not heed the warning which the prophets had given. They nailed Jesus, God's only begotten Son, to the Cross, and killed Him. The Father, however, vindicated His Son. He raised Jesus from the dead, through the power of the Holy Spirit, and made Him the cornerstone of the Church. It is the Church that now continues the work of Jesus to bring all humanity to repent and obey God's will.

That is the point of this Sunday's gospel. God does not give up on His people, even when they had killed all those He had sent before Jesus. And it is not only biblical-historical Israel that needs repentance, but all humanity, especially at this time.

There is another perspective that can be examined in this parable of the wicked tenants. Remember that the goal of the father-landowner was to claim the harvest of "his investment" from the tenants. He was a "businessman", with a son who may have had some knowledge of their family business. Otherwise, the father would not trust him and send him for that purpose.

But what happened? The tenants' hearts continued to be filled with sin since the killing of the two groups of servants that the father-landowner sent. Their hearts were intent on gaining what they wanted without obeying the father-landowner. Their sin is grievous because they not only ill-treated the servants but killed some as well. It is a just act for the father-landowner to give the evil tenants a bad end and lease his vineyard to other tenants who would yield the grapes he wants to harvest in due time.

Given these two perspectives, one can see the mission of the Church to lead all humanity to a change of heart (metanoia) - to obey the Lord and do His will. On one level, the Church prays that all may repent, amend their ways, and return to follow the gospel values which Jesus has taught in all His parables. On another level, the Church also promotes the ideal of social justice, the just distribution of this world's goods, human and workers' rights and dignity, and solidarity among workers (unions). Both are missionary activities of the Church. And the Church is able to do so not only through active missionary work, but also, and more significantly, through the source and summit of all God's graces: the Eucharist. For it is ultimately God's Spirit, in Word and Sacrament, that can effect a change of heart (metanoia) in the hearts of all peoples. And once there is a significant number of people who find God and make Him the center of all in their work and life, then God's presence and actions become real in the world again. Zeal for the missions irrupts into the world again.

Scripture quotes for reflection:
"The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his cherished plant." (Isaiah 5)

See also: Compendium of the Social Doctrine of the Church by the Pontifical Council for Justice and Peace.

Reflection on Mary Since the Pentecost Event in the Book of Acts

An image of Mary was featured in Time. Though not familiar with the article on Time, I have read some comments about it in the Internet. According to the Time webpage, the article on Mary speaks about how, in our present times, Protestants and other evangelical communities are more inclined now to see Mary in a positive light - as one with greater significance than what they previously perceived her to be.

Devotion to Mary has a long tradition in the Catholic church. It began with the apostolic communities who knew Mary, and who were with her before and after the event of Pentecost. If we examine the text of Acts 1:7-11, which describes the mystery of Christ's Ascension into heaven, the following verses 12-14 mention Mary as present with the apostles in prayer in the "upper room" (RSV). The biblical text explicitly says, "All these with one accord devoted themselves to prayer, together with the women and Mary, the mother of Jesus, and with his brothers."

Since Mary was part of the Pentecost community, according to St. Louis-Marie de Montfort, she is said to have "given birth" to the Church. Montfort, a French missionary priest from the 17th century, mentions in his spiritual writings that Mary gave birth to Jesus and the Church. As Jesus is the Head of the Church, then that Head ought to have also a Body, which is the Church. This is not only a gift of spiritual intuition by God to St. Louis-Marie de Montfort, but it is also a logical way of seeing a mystery in the spiritual order. If Mary only gave birth to the Head of the Church, and not the Body, Montfort said in his writings that this would be "monstrous". No one gives birth to a head without a body. St. Louis-Marie de Montfort also shared another spiritual intuition as regards Mary's role in the End Times, writing that as Christ was born through Mary in Christmas, He will also return in the End Times through Mary.

Returning to the reflection on the Pentecost, we do not anymore see any mention of the Mary in the Acts of the Apostles after Pentecost. It is through the writings of mystics and the Tradition of the Church that tells the story of Mary and the truth of her Assumption into Heaven. Since the apostles were with Mary in that Pentecost event, and there is no biblical text mentioning that both her body and soul were assumed into Heaven, the apostolic communities who knew her began to ask intercessory prayers from her. They prayed in honor of her virtues and graces. This started the tradition of prayer on the Blessed Virgin Mary, and continues to this day through the missionaries of the Church who introduced devotion to her in the cultures of the world.

Catholics know that Mary is not God. She only has a unique, singular, and special role in the Christian faith because she bore the Son of God. By this special role, she is placed above the saints and the angels. Many mariologists (theologians specializing in Marian devotion) say that it is proper to pray "with" Mary or "in the spirit" of Mary, rather than "to" Mary. In praying "with" Mary, Mary becomes part of the community of disciples that prays. This is also the teaching of the missionary communities which St. Louis-Marie de Montfort founded. They teach a devotion to Mary that prays "with" Mary or "in the spirit" of Mary. Recall that in Acts 1:14 the text states that Mary was "with" the apostles in prayer.

Modern theology names Mary, the Mother of God, as the perfect disciple. She is the perfect disciple because of her total trust and confidence in God's will. In Marian devotion, we are called to pray in the spirit of her perfect virtues: obedience, docility to the Holy Spirit, total trust and confidence in God, and deep faith.

Mary is one who leads us to Christ. She is with the Church, encouraging and helping all God's children since the Pentecost event. By the example of her total trust and confidence in God - her 'fiat' - Catholics are also called to place their total trust in God. Whenever Catholics pray the rosary or make a novena in honor of her, Mary shares the spirit of her virtues. In praying the rosary, prayer is done with and in the same spirit as Mary: a spirit of total trust and surrender to God's will, knowing that God wills only what is best for all His sons and daughters. Mary is both Mother of God, Theotokos, and Mother of the Church.

See also: St. Louis-Marie Grignion de Montfort (1673-1716), Author of The True Devotion to Mary and The Secret of the Rosary

26th Sunday of the Year (A)

Edited for September 27, 2026: From Sunday reflections Year 2014 (A)

September 28, 2014
Ezekiel 18:25-28
Psalm 25
Philippians 2:1-11
Matthew 21:28-32

"Which of the two did what the father wanted?"

In this parable from Jesus, He tells the story of a father who has two sons. The father owned a vineyard and wanted his sons to work in it. The father ordered his two sons, one after the other, to work in their vineyard. The first son replied "yes", but did not go and do as his father told him. The second son was a direct opposite to his brother. He said "no", but regretted it and decided to go and work in the vineyard. After Jesus finished telling this parable, He turned to those who listened and asked them: "which of the two did what the father wanted?" And the people all replied, "the second son".

This parable, as in the previous Sunday's, can also make an analogy to the reign of God. The father who owns a vineyard with sons who can work in it, is like God who asks us to work in "His vineyard". If we examine our relationship with God, we can see many times when we said "Yes", but failed to obey Him like the first son. But, when we examine our relationship with God again from another perspective, there were also many times when we have said "No", but had a change of mind and heart and went and obeyed Him like the second son: we did as the Lord wanted; to do our part in building His Kingdom.

Examining the parable again more closely, we see the importance of action over one's word. Surely, the ideal is to be men and women of integrity, that is, we "do as we say", or "we walk our talk". Integrity is not cheap. It is the result of a discipline in work and life. But even when we say the wrong thing, or if at first we did not obey what ought to be done, there is always time to have a change of mind and heart. And the second son in the parable shows us that reality of our humanity.

So like the parable of the laborers in the vineyard last Sunday, God does not give up on any of us. He wants all to listen to Him, work in His Kingdom and be saved. He continues to move in ways that we do not recognize at first, but upon deeper prayer and reflection, we see His will and discover ourselves in relation to Him. We discover how we may have been like the "first group of laborers who complained on the wage they received" and the "first son who said 'Yes' but did not go to the vineyard". But we can also discover the many times we are like the "last group of laborers who received a day's wage for working only an hour" and the "second son who said 'No' at first but repented and went to work in his father's vineyard."

The example "par excellance" of this Sunday's gospel is Jesus our Lord. He is the "only Son" who said "Yes" to the Father and went and did His Father's will. We see in the Person of Jesus our Lord that integrity is really not cheap. It cost Him His life on the Cross to be the best example of a Son to a Father for all of us. That is why Jesus instituted the Eucharist so that we may receive His Body, Blood, Soul, and Divinity - the Bread from Heaven. For it is in the Eucharist that we are strengthened and encouraged to say "yes" and work for our Father's Kingdom as He did by His very example.

Scripture quotes for reflection:
"Good and upright is the Lord; thus he shows sinners the way. He guides the humble to justice, he teaches the humble his way." (Psalm 25)

Notes: The text of the gospel used in this Sunday's reflection is from "The Sunday Pocket Lectionary" which is based on the Confraternity Edition of the Holy Bible. The Confraternity Edition is based partly on the Vulgate, the translation of the Bible text to Latin by St. Jerome. According to a response to a prompt to an LLM, this translation presents the elder son as saying "yes", but not going. If your bible translation is the Douay-Rheims, the Knox Bible, the Challoner Revision, or any text of this parable from the older Catholic lectionaries and missals, then they also relied on the Vulgate text. As for the version of Mt 21:28-32 which has the older son say "no" at first, but then repented and said "yes" to work at his father's vineyard, these are seen in modern Bible translations which relied on the original Hebrew/Greek sources of the text. These variation of the text are seen in such modern Bible translations as the Good News Bible, the Revised Standard Version and the NRSV, the Jerusalem Bible, and the New American Bible.

25th Sunday of the Year (A)

(Edited for September 20, 2026) Sunday reflections: (From) Years 2014 (A), 2015 (B), and 2016 (C)

September 21, 2014
Liturgical readings
Isaiah 55:6-9
Psalm 145
Philippians 1:20c-24, 27a
Matthew 20:1-16

"You go to the vineyard too."

The passage in Matthew 20 is another parable taught by Jesus: the Parable of the Laborers in the Vineyard. It shows how the Reign of God is like the owner of a vineyard, who hires laborers at different hours of a day. The owner went out to hire: early in the a.m., at 9:00 a.m., 12:00 noon, 3:00 p.m., and at 5:00 p.m. What is surprising about this vineyard-owner is that he continued to hire even up to the last hour of the day - at 5pm.

When work day ended, the owner of the vineyard commanded his steward to call everyone and pay each group of laborers - beginning with the last group who worked only one hour and then ending with the first group who worked early. Those who worked only 1 hour were paid a day's wage, but those who worked since the early a.m. also received a day's wage. The first group naturally complained. But the vineyard-owner explained to them, that they (the first group) had agreed to receive a day's wage. Could this vineyard-owner's business involve more than just the number of work hours? Was he emphasizing his business as more important than the laborers sense of justice?


In the parable of Jesus, that vineyard owner represented God and His ways of repaying those who respond to His call. The parable shows the nature of God's "business" as different from the human understanding of labor, hours worked, and wages. God's "business" in that parable revealed a justice that is not based on mere labor and hours worked. It is a "business" that emphasizes His judgment as the basis for His repaying the laborers. It challenges our modern economic systems to think also in terms of a God who is generous to laborers and whose judgment is based on His divine point of view. But how can we understand this "divine point of view"?

In our very secularized world of business, we can think of corporate values such as social responsibility and laws that defend the rights of all stakeholders in any enterprise. This is understood in the field of business law and ethics. But the parable in Matthew's gospel calls our attention not to what is unjust in the dealing of the vineyard-owner to the first group laborers, but to what the vineyard-owner values most: his generosity and how he exercises it with his money. Could Jesus be revealing to those who hear this parable a God whose omnipotence and omniscience in "His business" is not for us to question? Perhaps.

But this parable also suggests a God who gives importance to His judgment based on "ownership" and His generous character. It reveals a God who can surprise us with ways we do not understand because of our common but limited human knowledge and systems of dealing in the world.

The truth Jesus wants to reveal is also the truth many classic spiritual writers and theologians have always written about who our God is: Yes, He is as close to us as Jesus was to His apostles, but He still remains to be a mystery. His ways are beyond all worldly standards. It is only by the gift of faith and common reason that we learn who He is for us personally, and how He is generous to us at times when we need His generosity the most.

Scripture quote:
"For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts." (Isaiah 55)

Solemnity of Christmas (A)

(Edited for 12/25/2025) Reflection (from) Christmas Mass for the Day (B), December 25, 2011

Author's note: The Liturgical readings for Christmas Mass for the Day is the same for all liturgical cycles: Year A, B, & C

Liturgical readings
Isaiah 52:7-10
Psalm 98
Hebrews 1:1-6
John 1:1-18

"The Word became flesh and made His dwelling among us."

Modern man has lost his rootedness in a past that was deeply religious in context. This is perhaps the reason why many have also lost the depth of listening that is a prerequisite for focusing on what truly matters in life. If one were to review the writings of great spiritual writers, one will discover a depth of understanding not often found in a modern world filled with distractions that limit our senses to surface realities.

In a sermon for Christmas, St. Bernard (a Cistercian abbot of the monastery of Clairvaux in the beginning of the 2nd millenium), describes the mystery of Christmas as follows:

"A little child has been given to us, but in Him dwells all the fullness of a divine nature...the smaller He became through His human nature the greater was His goodness; the more He lowered Himself for us, the dearer He is to us."

What can humble some human minds is the challenge to have faith in this little child, who has that fullness of divinity which contains the Wisdom of God - a Wisdom not only for the known universe that everyone knows, but also for what is unknown. In a little child, the hope of humanity is borne in the lowliness of a baby, born of a simple maiden from Nazareth.

Looking at the traditional Christmas crèche, and taking time to contemplate how God-became-flesh-in-Jesus, can fill any soul with a hope not like any hope found in the other liturgical seasons of the Catholic faith. As present external circumstances appear to be heading towards negativity and a downtrend often presented in a lot of news, the mystery of hope and joy which the Christ-Child presents every Christmas to all the faithful, is enough to dispel any form of discouragement or sorrow one may have encountered in the difficulties of life this year. And it gives all a source of hope for a future that all seek sincerely and anticipate. This hope for a future within the deepest desire of the human heart is now found in the Christmas spirit of the Eucharist itself. And it is magnified with the knowledge that the Spirit of God is present in all who receive this hope in the Eucharist in every corner of the world. The Eucharist brings that Christmas hope to every heart until it overflows and benefits others as well.

It has been two millenia since that mystery of the Word-became-flesh quietly entered human history in a small town in Bethlehem. This Spirit of the Word-became-flesh from then on continued to be poured out all over the nations through the zeal of the apostles and their followers. Even to this day, it continues to be poured out to all humanity through the Church, and all its baptized members of every culture and race. Though there are still others who may not as yet see the light of the truth of the mystery of the Incarnation, every faithful soul knows by heart, that the spirit of joy and hope which the poor Bethlehem scene brings, can still, and can continue to inspire a world in need of this Christmas spirit until the end of the world. It is the task therefore of every baptized Catholic not only to remain in this Christmas hope, but to bring it to others in the very circumstances of each one's respective work and state of life. Since the spirit of Christmas is strong and vibrant, there are no words necessary to extend the joy and the hope of the season to others.

A

• kind gesture,
• a smile (the most universal language),
• a helping hand,
• a small contribution,
• giving one's time to listen,
• to reply,
• to thank,
• to chat,
• to treat oneself and a neighbor with respect

is already an extension of the Word-made-flesh in deed.

4th Sunday of Advent (A)

Sunday reflections for liturgical years 2014 (A), 2015 (B), and 2016 (C)

December 22, 2013 (edited for 12/21/2025)

Liturgical readings
Isaiah 7:10-14
Psalm 24
Romans 1:1-7
Matthew 1:18-24

"Joseph received Mary into his home as his wife."

Last Sunday of Advent was Gaudete Sunday. The spirit of joy and anticipation of Christ's advent filled all Eucharistic celebrations - signaling that Christmas day is near. A symbol that represents joyful anticipation is the third Advent candle, which is colored rose or pink. Rose or pink represents joy in the Advent season. And that joy is expressed in the gospel for the 3rd Sunday of Advent: 'the blind see, cripples walk, lepers are cured, the deaf hear, dead men live again, and the poor receive the Good News. Now, this fourth Sunday of Advent, that spiritual joy experienced last Gaudete Sunday is magnified in the present readings of the Eucharistic liturgy. The Lord Jesus, the Word of God made flesh in the womb of a humble virgin, will loom before the lives and relationships of everyone. It is a time and an opportunity to thank God for all the blessings received not only this Advent Season, but throughout the whole year. Everyone is encouraged to love God more, be kinder to others (and ourselves), and to act justly in the eyes of God and our fellow man. For He who is to come, is coming for all humanity.

This 4th Sunday of Advent brings us nearer to the image of the Nativity, as we listen to the gospel story of Mary and Joseph. Joseph, a just man, wanted initially to divorce Mary quietly when he found her with child. However, when an angel revealed to him in a dream that Mary's Child would be the the Son of God, the Savior of his people, the Emmanuel prophesied by the prophet Isaiah, Joseph obeyed what the angel of God told him in the dream. He did God's will by not pursuing his intention to divorce Mary, but welcomed her and the Child in her womb into his home. So the word of the prophet Isaiah has been fulfilled in Isaiah 7:14, 'the birth of Immanuel' - meaning 'God-with-us' or 'God-is-with-us' is to be born of Mary and under the guardianship of St. Joseph. The God who was incarnated in the womb of Mary through the power of the Holy Spirit is the God who will not only be with Mary and Joseph, but also with all the faithful in their journey as a people in the Church.

Never in the entire history of human civilization has mankind been privileged to be visited by a God who was incarnated in human flesh. Although the Son of God, in His humility, was incarnated in Jewish ancestry and culture, He and His mission is really meant for all. Whatever the angels of God revealed to Mary and to Joseph, truly changed the direction of human civilization. The "yes" of both Mary and Joseph to God's will has began the process of mankind's salvation from sin. If you have an opportunity to read the book entitled, "Life of Christ", by Bishop Fulton Sheen, he writes that history is full of men who claim to have come from God. These are men like Buddha, Mohammed, Confucius, Lao-tze, and many others. However, their births were not pre-announced; only Christ's birth was pre-announced. Christ's birth was pre-announced by: the Jewish prophets, Tacitus of ancient Rome, Chinese chroniclers, the Greek Aeschylus, Cicero, Suetonius, and Virgil. And today's gospel speaks of this pre-announcement by the mention of the Magi from the East. Such a great mystery as the Incarnation is a miracle that evokes wonder and awe. The greatness of Mary's and Joseph's faith and obedience to God's will is an example for all to follow. Their intercession for the Church is a blessing for all to be thankful always for the grace to have faith in God and to obey His will as best as each can in whatever circumstance life brings to all.

Scripture quotes from the readings:
The Lord himself will give you this sign: the virgin shall be with child (Isaiah 7)
He whose heart is clean shall receive a blessing from the Lord (Psalm 24)
Jesus Christ our Lord was descended from David according to the flesh but was made Son of God in power, according to the spirit of holiness (Romans 1)
Joseph, son of David, it is by the Holy Spirit that Mary has conceived this child (Matthew 1)

3rd Sunday of Advent (A)

Sunday reflections from liturgical years 2014 (A), 2015 (B), and 2016 (C)

December 15, 2013 (edited for 12/14/2025)
Liturgical readings
Isaiah 35:1-6, 10
Psalm 146
James 5:7-10
Matthew 11:2-11

"Go back and report to John what you hear and see."

St. John the Baptist and Jesus the Messiah. Both of them prophets. Both were martyred. John prepared the way for Christ. And Christ prepared the way for His people, and continues to prepare the Way for all, through the ministers of the Sacraments in the Catholic Church.

After John finished his mission to baptize in the river Jordan, he decreases in stature; and Christ's mission begins to be in the forefront - to build the Kingdom of God by His mission of healing and preaching to the Jews and Gentiles who professed faith in Him. As Jesus now enters the forefront, He commends John the Baptist for his great role in preparing the people Israel to be saved from sin.

These were two great men in their own right. They call all humanity to follow in their footsteps. The mission is especially the responsibility of the faithful, who are called to bring themselves and others back to God in the fire of the Holy Spirit, by a life of repentance and amendment of life. It is the amendment and reform of one's life as well as its promotion to non-believers that witness to the life of Christ and God's Kingdom.

The baptisms performed by John the Baptist, and our own baptism in the name of the Holy Trinity, makes us share in the prophetic mission of of both John the Baptist and Jesus. How are we to understand the prophetic vocation we received from baptism? A prophet is one who speaks in behalf of God to the people. He announces the Good News. And he denounces the evil of his times. This was what John the Baptist and Christ Jesus Himself also did. The gospel reveals that both their announcement of God's Kingdom and the denouncement of the evil of their own times have cost them their life. Not all are called to be martyrs like John and Christ, but all the faithful have a responsibility to be the "salt of the earth and the light of the world" - to show to the world that a life in Christ makes a big difference in the lives of others through daily acts of patience, courage, and kindness.

Given the circumstances of the world we now live in, how can we specifically be the "salt of the earth and the light of the world" for 2026? Like John the Baptist and Christ, we can follow their footsteps to witness to what they stood for: Life in all its fullness. Prophetic witness can be as simple as opting to follow the stance of the Church with regard to the culture of life. This culture of life was emphasized and made clear to everyone in the world during the pontificate of St. John Paul II. By simply respecting life in all its stages (from womb to tomb), the faithful can make a stand in Christ, and with the Church, for the mission to value the sacrality of life as a gift from God, and a responsibility to defend and protect in the very secular contexts of family, work, and charitable deeds. And this stance can also mean in our own times, to adopt the mindset of inclusivity and acceptance of diversity in the world: that no person, no community, and no country, ought to be left behind.

Verses from this Sunday readings:
Say to those whose hearts are frightened; be strong fear not! (Isaiah 35)
The Lord gives food to the hungry; He sets captives free (Psalm 146)
Steady your hearts because the coming of the Lord is at hand (James 5)
History has not known man born of woman greater than John the Baptizer (Matthew 11)

2nd Sunday of Advent (A)

Reflections for liturgical years 2014 (A), 2015 (B), and 2016 (C)
December 8, 2013 (edited for 12/7/2025)
Liturgical readings
Isaiah 11:1-10
Psalm 72
Romans 15:4-9
Matthew 3:1-12

"I baptize you in water. He will baptize you in the Holy Spirit and fire."

John the Baptist, the last prophet of the Old Testament, and the bridge to the New Testament, prepared the people Israel for the coming of Christ. He prepared the people by baptizing them in the in the Jordan river. His prophetic message to the Jews of his time is also a message for our present age: to prepare for the coming of Christ in our minds, hearts, souls, and in all our relationship at work and with family. John the Baptist calls each one to look deep into their souls and to act in a direction of repentance and amendment of life - that God's light may shine each one more brightly. God's light helps each one under the guidance of the Holy Spirit in the Eucharistic community to follow the right path. It is in Christ that each one can unlearn bad habits and do what is right in the eyes of both God and man. In Christ Jesus, all can see what is essential: God, His love for each one personally, and for all people. This Sunday of Advent is another opportunity to reflect well on John's message to prepare ourselves well to receive the Lord in our lives.

Moving forward three centuries after John the Baptist baptized in the Jordan, St. Augustine of Hippo, a bishop and doctor of the Church, wrote also in his Advent sermon that John's baptism was meant to prepare the people Israel for the Savior. Now, John the Baptist preaches about the baptism of Christ. Unlike John's baptism, the baptism Christ will give is a baptism in the Holy Spirit and fire. In this baptism everyone receives "a spirit of wisdom and of understanding, a spirit of counsel and of strength, and a spirit of knowledge and of fear of the Lord". In this baptism, the faithful are all called to share in the Church's mission to build God's Kingdom in the very circumstances of their work and life.

The message on this Sunday's theme of baptism helps all to reflect on the meaning of each one's own baptism. For the baptism received gifted the faithful with membership in the community of the Church. As members of the Church, it asks each one to fulfill a task and a responsibility: to participate in Christ's mission to bring the gospel to this present generation. Each one is commissioned to make their baptismal consecration bear the image and work of Christ in their lives, and to share that to others as well. This can be done one day at a time. Advent reroots each one's work and life in the context of their initial baptismal commitment to Christ. In this rerooting, one can slow down, pause, and reflect more deeply: "What have I done for Christ?" "What am I doing for Christ?" "What can I do for Christ?"

Quotes from the Sunday readings:
The spirit of the Lord shall rest upon him (Isaiah 11)
For he shall rescue the poor man when he cries out, and the afflicted when he has no one to help him (Psalm 72)
God the source of all patience and encouragement enables us to live in the spirit of Christ Jesus (Romans 15)
A herald's voice in the desert: 'Prepare the way of the Lord, make straight his paths.' (Matthew 3)

1st Sunday of Advent (A)

Sunday reflections for liturgical years 2014 (A), 2015 (B), and 2016 (C)

December 1, 2013 (edited for 11/30/2025)
Liturgical readings
Isaiah 2:1-5
Psalm 122
Romans 13:11-14
Matthew 24:37-44

"The Son of Man is coming at the time you least expect."

Advent marks the beginning of the liturgical season in the Church. It is a sign that Christmas, the the remembrance of the time our Lord Jesus Christ was born, is near. It is a time of much preparation, not only for Christmas day, but also to remember and prepare for the return of the Son of Man. If the Advent season calls us to prepare, what can the readings this Sunday reveal about how we are to prepare? From the book of Isaiah, the passage tells us to to prepare by working for peace: 'to turn our swords into plowshares, and not to train for war again'. And this we prepare internally, in our minds, hearts, and souls. In the reading from St. Paul to the letter to the Romans, Paul teaches that to prepare for the Lord's coming, we are to live honorably and not to indulge in vice and excess - especially in matters related to the desires of the flesh. Finally, in the gospel according to Matthew, the gospel reminds us to keep a watchful eye, and not to be unconcerned about what is happening around us.

During Advent, we anticipate both the remembrance of the Lord's birth in a poor Bethlehem stable, and the time of His return at the end of the world. It is at this end that He comes to bring justice in much splendor and glory. When we examine the writings of St. Cyril of Jerusalem (a doctor of the Church in the early Church), he wrote well about this twin remembrance of the birth of Jesus and His second coming:

"We do not preach only one coming of Christ, but a second as well, much more glorious than the first. The first coming was marked by patience; the second will bring the crown of a divine kingdom...At the first coming, He was wrapped in swaddling clothes in a manger. At His second coming He will be clothed in light as a garment." (St. Cyril of Jerusalem)

Material preparation for Advent may be easy and brings surface joy, but the spiritual preparation for an inner joy that lasts longer, takes more effort. If spiritual preparation is taken to heart, it can be done in the context of the the Sacrament of Confession and the Eucharist. Preparing ourselves spiritually requires entering into the spirit of the season - through the prayers of the liturgy and our own personal prayer. The color purple expresses well this spirit of the season. One can prepare a lot externally, but the ideal is to prepare ourselves also for Christ - in acts of charity to the poor and the needy. And not only in material things, but in kindness and respect to them as well. By this preparation, we our whole being for the coming of the Lord into our work, our lives, and our homes. It is a call and an opportunity to undertake every year. It is therefore important not to waste the time and opportunity when it is given by God to all the faithful in the Church.

Scripture quotes from the readings:
He shall judge between the nations, and impose terms on many peoples (Isaiah 2)
To Jerusalem the tribes go up, the tribes of the Lord (Psalm 122)
Wake from sleep, for our salvation is closer than when we first accepted the faith (Romans 13)
The coming of the Son of Man will repeat what happened in Noah's time (Matthew 24)

Solemnity of Christ the King (C)

Christ the King (C) - November 21, 2010 (edited for 11/23/2025)

Liturgical readings
2 Samuel 5:1-3
Psalm 122
Colossians 1:12-20
Luke 23:35-43

"Jesus, remember me when You enter upon Your reign."

If we were in the time of Jesus, like the Jews of His time, we would also follow the religious thinking and concept they had of a promised Messiah in their religion. He would be one who would politically deliver them from foreign domination and rule. However, God had a different plan for the Jews; He would not send a political saviour. He would send His Son Jesus to enter into human history, within the Jewish culture and religion, to teach all that His Kingdom is not a political kingdom, but one that lives and will always live in the minds, hearts, and souls of all who believe in Him. Since the apostles of Jesus were Jews, they had to unlearn their understanding of a Jewish political Messiah and understand that in Jesus was the Kingdom they had always hoped for. Jesus always taught His band of apostles many things. He also told them of His impending Passion and death. It is this new understanding that the apostles of Jesus' time had difficulty comprehending; like the Jews of their time, the apostles also believed in a 'glorious' political Messiah - one who would deliver Israel from political bondage from Rome. Jesus, however, was presented as a Saviour who was also the "Suffering Servant" of Yahweh.

In the Kingdom of Christ Jesus, the one He wanted to found through the community of the apostles and His other disciples, the values run counter to the values and culture of the world. In God's Kingdom, service is above domination (shown in Jesus washing the feet of His apostles); great love is a sign of sincere repentance (seen in the woman washing the feet of Jesus with her tears and her hair); mercy is above the law and the Sabbath (shown by Jesus forgiving the woman caught in adultery and healing people during the Sabbath); eternal life is above any ignominious death (Jesus forgiving the 'good thief' during the Crucifixion); and, discipleship is above all family ties (the calling of the Apostles). These and many more Kingdom values are what Jesus teaches and makes important in preaching the salvation that is meant for all and the eternal inheritance all are called to have.

This solemnity of Christ the King, one point of reflection to be thought over is: If Jesus not only lived in 1-33 A.D., but returned and incarnated Himself again in our present generation, what would be the circumstances? Would He be incarnated at the lowest class of an impoverished nation with a broken culture? Which culture, and what occupation would He have done before beginning His earthly ministry? Would His appearance be entirely different from what He was in 1-33 A.D.? Maybe. But whatever your imagination conjures it to be, His actions in building His Kingdom in our present time would be the same: He will heal the sick, pardon sinners, drive out demons who possess people, side with the poor and the marginalized, work wondrous signs and miracles, and raise many dead back to life. With these same wonders brought about in our own time, if you were chosen to be one of His apostles or disciples, would you see Him as the 'king' or 'ruler' you want in your life? Would you believe Him, as the Apostles and other disciples did in biblical times?

33rd Sunday of the Year (C)

Sunday Readings from Liturgical Years 2011 (A), 2012 (B), and 2013 (C)
November 17, 2013, Edited for 11/16/2025
Liturgical readings
Malachi 3:19-20
Psalm 98
2 Thessalonians 3:7-12
Luke 21:5-19

The Lord says to us: "By patient endurance, you will save your lives."

Some were speaking
of how the temple was adorned
        with precious stones
        and votive offerings.


Jesus said,


"These things you are contemplating


- the day will come
when not one stone
will be left on another,


but it will all be torn down."


They asked him,


"When will this occur, Teacher?


And what will be the sign
it is going to happen?"


He said,


"Take care not to be misled.


Many will come in my name,


saying,


'I am he'


and


'The time is at hand.'


Do not follow them.


Neither must you be perturbed
when you hear
        of wars
        and insurrections.


These things are bound
to happen first,


but the end
does not follow immediately."


He said to them further:


"Nation will rise against nation
and kingdom against kingdom.


There will be great earthquakes,
        plagues,
        famines in various places


        - and in the sky
        fearful omens
        and great signs.


But before any of this,


they will manhandle and persecute you,


summoning you to synagogues
        and prisons,


bringing you to trial
        before kings
        and governors,


all because of my name.


You will be brought
to give witness
on account of it.


I bid you resolve
not to worry
about your defense beforehand,


for I will give you words


and a wisdom


which none of your adversaries
can take exception to
or contradict.


You will be delivered up
even by your parents,
        brothers,
        relatives
        and friends.


and some of you


will be put to death.


All will hate you
because of me,


yet not a hair
of your head will be harmed.


By patient endurance
you will save your lives.

Verses from the Sunday readings:
"There will arise the sun of justice with its healing rays." (Malachi 3)
"The Lord will rule the world with justice and the peoples with equity." (Psalm 98)
"Paul exhorts his brethren in Christ Jesus to earn the food they eat by working quietly." (2 Thessalonians)
"The Lord says: 'I will give you words and a wisdom which your adversaries cannot contradict.'" (Luke 20)

Hagiography: Reading and Studying the Lives of the Saints

Reading the Lives of the Saints

Introduction

There is a general conversion, life, and apostolic-pattern by which Saints have been molded by the Holy Spirit in the history of the Church. Though few are gifted with spiritual maturity at a very young age (like St. Catherine of Siena, St. Dominic Savio, and St. Carlo Acutis), many started lives which were worldly or sinful (such as St. Camillus de Lellis, St. Mary of Egypt, St. Olga, and St. Patrick) . But, after a conversion experience of encountering God, they changed their way of life. It became rooted in the love of Christ and the Catholic Church. Their conversion experience was an important turning point that often is unforgettable. It was this experience that led them to begin a spiritual journey: a greater love of the Scriptures, the Sacraments, and the members of the Church, especially the sick, the poor, the uneducated, and the homeless.

The study of the lives of the Saints is called hagiography. Two definitions in Microsoft Encarta Dictionary define hagiography as: [1] biography dealing with the lives of saints; and [2] biography that shows undue reverence.

In the early Christian centuries, it was the monks of monastic orders who studied the lives of the Saints; many of them were hagiographers. But now, in a modern age, scholars make analytical studies of the Saints' lives, with a few who use the social sciences, such as depth psychology (as in the study of the life of St. Benedict of Nursia). These scholars consider socio-historical methods as tools to understand extraordinary spiritual phenomenon, or literary form analysis to study the Saints' mystical writings.

In the stories of the Saints, especially those that have been written traditionally, one should note that many of these were written for pious purposes (to cultivate faith in its readers). This is why some stories of the Saints are judged by modern scholars as having no historical basis in fact. Those with more pious minds can easily relate to these stories, but those with more scientific minds can have a healthy skepticism of such stories. However, whether one is religiously or scientifically inclined, the best approach to these stories is to balance one's understanding. This means including a pious context as well as a social scientist's context to know both the unique spiritual gifts of the  Saint as a person and the socio-historical era in which the Saint lived and completed his mission.

In our present civilization, which has undergone many industrial revolutions, we are called to also understand the pious context of a Medieval Christianity with an educated faith and reason that gives space also for the mystery and the powers of a Saint whose soul is truly gifted by God. Even in this age of machine learning and artificial intelligence, there is still so much to be known and cannot be known (as ML and AI has not fathomed the entire universe yet, nor the elements of time, history, nor the depths of the human soul/psyche). Science and religious mystery are boths gifts God gives to humanity so that mankind can live a balanced and sane life. The spiritual, as well as the material, are both in mankind since the beginning of his consciousness, up to now. Miracles happened in the past. They also happen now. And they will continue to happen in the future. Concrete examples of miracles in the past are the stigmata of St. Pio of Pietrelcina (died 1968 A.D.) and St. Francis of Assisi. Also beyond the ordinary are the aerial flights of St. Joseph of Cupertino and bilocations of St. Martin de Porres (whose feast will be celebrated this November 3). And not to mention the countless Saints, (canonized or not canonized), who have been the sources of many healings, exorcisms, and conversions.

But it is not the Saints' miracles that are primary for faith in God. It is the way they lived the charity and mercy of Christ in their lives. The Saints' miracles are only supplementary to the miracle and the mystery of God Himself incarnated in the Person of His Son Christ Jesus. What each of the faithful is called to believe is that each and every one of the Saints have exemplified a pattern of prayer, or ministry, which Christ Himself first did - as recorded in the gospels. The Saints applied Christ's manner of praying and mission according to the particular historical period and culture in which they lived. Some Saints have been gifted with extraordinary spiritual gifts because they were to be God's instruments for healing the sick, and instruments for performing miracles and supernatural wonders that the unbelievers may have faith in Christ. One's attention must go beyond the seemingly impossible feat that a saint can do, and look deep within the Saint's work and writings to discover a God who made that Saint's life-story the "face", the "body", the "hands", and the "feet" of Jesus for his or her time, or country (like Mother Teresa of Calcutta who was from Albania). God calls the Saints in order that the Church may grow in faith and charity, not only for their particular historical period, but for all time. They embody "Jesus" for the whole Church, the world, and for a universal purpose.

Common life patterns among the lives of the saints

Every saint has his or her own unique story, but in reading each one's life and history, one will discover the following common elements:

• 1. a conversion experience where there is a turning away from a life of vice or sin;
• 2. a period of intense prayer and solitude accompanied often by a withdrawal from a worldly way of life;
• 3. a period of intense apostolic activity that involves great works of charity - with some performing miracles and wonders;
• 4. experiences of persecution and suffering as a result of this apostolic work;
• 5. death by sickness, consumption, exhaustion due to penances or martyrdom

1. Conversion experience

There are inspiring conversion stories that brighten up the Catholic Church's history of Christian heroes. Think of St. Francis of Assisi who went home sick from battle with a fever. After his terrible fever, he suddenly changed his behavior to the Poverello of Assisi. Think also of St. Ignatius of Loyola who was a soldier engaged in battle and then hit by a cannonball on his right knee. While convalescing in the castle of his family, he was given Thomas a' Kempis "The Imitation of Christ" and a volume of Voraigne's life of the Saints. From then on, he resolved to turn away from his earthly soldier life to become a spiritual soldier of Christ the King. Think also of St. Augustine of Hippo. How he turned away from his pursuit of worldly wisdom and his life of unchastity to a life in Christ - inspired by the leadership of St. Ambrose and the incessant prayers of his mother, St. Monica. Not to forget the story of St. Teresa of Avila who began as a 'worldly' religious before she became a reformer of her Carmelite Order. Also consider St. Thomas a Beckett, who was fond of wine, women and song, before he took seriously his appointment as Archbishop of Canterbury. From then on, he lived an austere monastic life and often wore a hairshirt for penance.

2. Prayer, solitude, withdrawal from the busy world

St. Benedict of Nursia is reported to have entered a cave in Subiaco to live a life of solitude and prayer. St. Ignatius of Loyola also entered a cave in Manresa where he discovered the movements of the Holy Spirit in his soul and wrote a book for discerning the movements of the spirit in our spiritual life. Then there is St. Anthony Abbot, a.k.a. St. Anthony of the Desert. He entered an empty castle for 20 years and then after emerging from the castle, people exclaimed how he had not changed a bit in those 20 years, and still looked like what he was before he entered. The only difference was that he produced such a remarkable calm and equanimity in his soul that could not be disturbed by the noises around him. After an intense period of prayer and withdrawing from the world, some Saints attracted others to their way of life and prayer. These Saints founded communities who also valued the way of life, prayer, and work which these Saints did. They formed communities in the desert or on the top of hills and mountains.

3. Apostolic and missionary activity

After encountering God, withdrawing into solitude, and learning to be in union with Him in prayer and work, the majority of these saints returned to the world with a remarkable zeal and burst of energy to evangelize others. St. Ignatius of Loyola founded the Jesuit Order for the purpose of Catholic education. St. Benedict of Nursia founded the great monasteries of Europe that influenced many to follow his Rule up to now. St. Francis of Paola, the wonder-worker hermit, also founded an association of hermits called Minims. St. Teresa of Avila was a zealous reformer of the Carmelite Order.

4. Experiences of persecution and suffering

As a result of their zealous works, some of these saints had political conflicts with the Church's authorities or with the members of their own religious communities. St. Ignatius of Loyola was put under the Inquisition due to what he wrote in his book, The Spiritual Exercises. It was a new charism (discernment) and not yet part of the mainline tradition of the Church. St. Teresa of Avila also suffered the rebukes from some Church authorities because she wanted to improve the spirit of her Order, making it stricter. Other saints suffered in different ways. St. Alphonsus Liguouri was expelled as the superior general of the congregation he himself founded! St. John of the Cross was imprisoned by his own community of brothers! These stories attest to the fact that as these Saints chose Christ, they also shared in the Cross of Christ in their lives.

5. Death

The martyrology of the Church gives witness to the gift of courage and fortitude that many of these Saints have shown. Although martyrdom is the best witness to Christ, the majority of the saints simply suffered by patiently enduring whatever opposition or sickness they received from preaching the gospel in their apostolic life and work. The deaths of many these saints were remarkable. Those who were martyred were unbelievable examples of great Christian courage. People rushed to grab the bones of these early Christian martyrs because they believed that those relics have the power of God in them to heal and to grant intercession.

Summary

The common life pattern we see in the lives of the saints is a testament to the truth that they have followed faithfully the life and mission of Jesus. The faithful are called to respect and pay reverence to them because they help all see what was important in Christian life and witness in the era in which they lived. As one reads more and more into the lives and biographies of these Saints, you will discover how each one particularly emphasized a charism of Jesus that is needed for their specific generation, for the historical period, and culture in which they were called to embody the values of the gospel.

30th Sunday of the Year (C)

Sunday Readings from Liturgical Years 2011 (A), 2012 (B), and 2013 (C)
October 27, 2013 (edited for October 26, 2025)
Liturgical readings
Ecclesiasticus 35:12-14, 16-18
Psalm 34
2 Timothy 4:6-8, 16-18
Luke 18:9-14

The Lord humbles the exalted and exalts the humble.

Jesus spoke this parable


addressed to those who believed
in their own self-righteousness
while holding everyone else
in contempt:


"Two men
went up to the temple


to pray;


one was a Pharisee,


the other a tax collector.


The Pharisee
        with head unbowed
        prayed in this fashion:


'I give you thanks,
O God,
that I am not like
the rest of men


        - grasping,
        crooked,
        adulterous


        - or even
        like this tax collector.


I fast twice a week.
I pay tithes on all I possess.'


The other man,
however,


kept his distance,


not even daring
to raise his eyes to heaven.


All he did
was beat his breast
and say,


        'O God,
        be merciful to me,
        a sinner.'


Believe me,
this man went home
from the temple justified


but the other
did not.


For everyone
who exalts himself
shall be humbled


        while he
        who humbles himself
        shall be exalted."

Scripture quotes:
"He who serves God willingly is heard; his petition reaches the heavens." (Ecclesiasticus 35)
"From all distress the Lord rescues the just." (Psalm 34)
"Paul fought the good fight, finished the race, and kept the faith." (2 Timothy)
"O God, be merciful to me, a sinner." (Luke 18)

"He who humbles himself shall be exalted."

The parable of the Pharisee and the Publican is found in the 30th Sunday of the Year (C)'s liturgical readings. This passage from the gospel of Luke teaches an important truth that God is more pleased with a contrite heart, than a heart filled with self-righteousness or indignation at those who have sinned. Jesus emphasizes in the parable that what is favorable in God's eyes is the prayer of the publican and not the prayer of the Pharisee. This truth taught in biblical times remains true for all people today; and it will remain true tomorrow, and for all time. Because human nature, especially the heart of man and the wanderings of his mind, is, by his basic sinfulness, still prone to the most vile of all vices - pride. And in a time of crisis, everyone is in need of humility more now, as it was then in the time of the Lord.

Humility is a difficult virtue to practice; but easier with work and a life of discipline. It is the ground by which all other virtues are founded upon. Its strength is in the soul's relationship with God-in-Jesus, who by His very example, taught all how to be humble. Though Jesus was God, He allowed Himself to be born in a humble stable and into a poor family (Catechism #525). In such humble circumstances, only the shepherds and the Magi were able to distinctly discern and know that there is divinity in that baby in Bethlehem wrapped in swaddling clothes. The Son of God truly emptied Himself and took the form of a slave, being born in the likeness of men (Philippians 2:7).

If we are to practice the discipline of humility today, a great help would be the practice of self-awareness. Some of us are often tempted to judge by appearances, but fail to see the truth within. When one is aware of God's presence in all areas of his work and life, he understands the truth from God's perspective, which in turn enlightens his mind to see from a broader, bigger, and wiser perspective. It prevents the soul from rash judgments and from looking only at externals. Silencing one's mind and heart regularly gives that opportunity for self-awareness and to discern the truth from God's perspective. It dispels the blindness caused by judging from worldly standards alone - which are often focused only on externals -blind to what is within, and how all truth is known in the context of the past and the future.

The author of "One Minute Meditations" (John H. Hampsch) says that it seems coincidental that the letters in the word "silent" are also the same letters in the word "listen". Silence and listening are important attitudes to cultivate the virtue of self-awareness and humility. It is basic to discerning the truth God wants to reveal to us personally, or with others in community; it is also silence in the Eucharist, especially after communion, that reveals to us that what we received is the Body, Blood, Soul, and Divinity of One who exemplified humility on the Cross. It is in communion that we receive the Remedy, Christ Himself, for all venial sins committed in the spirit of pride.

29th Sunday of the Year (C)

Sunday Reflection (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)

Sunday, October 20, 2013 (edited for 10/19/2025)
Liturgical readings
Exodus 17:8-13
Psalm 121
2 Timothy 3:14 - 4:12
Luke 18:1-8

"On the necessity of praying always and not losing heart."

Jesus told his disciples a parable
on the necessity of praying always
and not losing heart:


"Once
there was a judge
in a certain city
who respected neither God
        nor man.


A widow
in that city
kept coming to him
saying,


'Give me my rights
against my opponent.'


For a time
he refused,
but finally he thought,


'I care little
for God or man,
but this widow
is wearing me down.


I am going to settle
in her favor
or she will end
by doing me violence.'"


The Lord said,


"Listen
to what the corrupt judge
has to say.


Will not God
then do justice
to his chosen
who call out to him
day and night?


Will he delay long over them,
do you suppose?


I tell you,


he will give them
swift justice.


But when the Son of Man comes,


will he find
any faith on the earth?"

27th Sunday of the Year (C) - October 3, 2010 (edited for 10/19/2025)

"The necessity of praying always and not losing heart."

The gospel for the 29th Sunday of the Year (C) speaks about the parable of the persistent widow. The parable begins with a widow seeking the help of a judge to assist her in her case. But the judge only ignored her because of his lack of respect for God and man. The widow, however, was very persistent. So persistent was she in entreating the judge to give her the rights she justly deserves against her opponent, that the judge was forced to relent. This widow did not give up but was intent on her goal to continue her efforts until eventually they were "wearing the judge down". If the judge had not acted on her insistent plea, he may have ended up a victim of the widow's "persistence".

Studies in scripture classifies the poor in biblical times into the following groups: the widows, the orphans, women and children, the sick (especially the lepers) and the sinners, and the foreigners. These groups are often mentioned in the Old Testament. They are the ones defended by the prophets sent by God. In the New Testament, these groups are still present, and they are exactly the people Jesus helps - people who cry out to Jesus, call His name out loud, or fight their way through the crowds to reach Him. Jesus never fails to grant them the attention they need, unless there would be some initial hindrance because of race or taboo. But, eventually, when a member of these groups exhibit a faith greater than any one in Israel, Jesus attends to their plea. For the mission of Jesus is to:

Bring glad tidings to the poor,
to proclaim liberty to captives,
recovery of sight to the blind
and release of prisoners" (cf. Luke 4:18)

In anyone's journey of faith, one might be faced with a situation, not exactly like, but similar in degree of intensity, to the widow in the parable. Jesus gives us the key to unlock the solution to such a difficulty or problem: persistence in one's prayer life. Like the widow in the gospel parable, as we follow the strength of the widow's persistence by a life of prayer and consistent action, God's grace eventually arrives. Perhaps not at the time we desire, but in His time. A strong persistence is one that is combined with patience and determination. And while one's prayer is not yet realized, other less important matters can be resolved with strategic patience. Also, while we continue to pray, one's level of faith and confidence in God grows, and eventually that level of faith becomes strong enough to receive the answer to the prayer you have always prayed for.

And while one has been waiting and working for the answer to his prayer, a virtuous path is lined up and paved for him: one of prayer, persistence, patience, faith, confidence, and productive actions that eventually produce the good one has prayed for persistently.

(from the Classics of the Church)

"Only he who perseveres in asking, seeking, and knocking, will receive, will find and will enter. It is not enough to ask God for certain graces for a month, a year, ten or twenty years; we must never tire of asking. We must keep on asking until the very moment of death..." (St. Louis-Marie de Montfort, paragraph 145, "Secret of the Rosary")

28th Sunday of the Year (C)

Reflections : 28th Sunday of the Year (C) - October 10, 2010 (edited for 10/12/25)
Liturgical readings
2 Kings 5:14-17
Psalm 98
2 Timothy 2:8-13
Luke 17:11-19

"Your faith has been your salvation."

The gospel for the 28th Sunday of the Year tells the story of Jesus healing ten lepers. As Jesus healed all of them, only one of the lepers came back to Jesus. This leper who was cured from his infirmity "threw himself on his face at the feet of Jesus, and spoke his praises". Jesus took this occasion to ask him, "what about the other nine? Were not they made whole also?" But the healed leper did not answer. His gratitude was so great that his attention was to keep his eyes on the healer who made him whole again. Then Jesus opened his eyes to the truth that it was his very faith in Him that saved him from his sickness.

An author of a Catholic commentary on the gospel of Luke, Karris, wrote that the focus of this story was not so much the healing miracle of the ten lepers, but the teaching of Jesus on the value of gratitude. Karris continues to say that the experience itself of the cure did not save the leper: it was his returning and praising God in faith that saved him. By this interpretation, Karris helps the readers of the gospel understand a deeper Christian truth. Any experience of the miraculous is not salvation itself. Salvation is effected by our continuous acts of faith in Jesus as the Healer not only of our physical ills, but even more important, the ills of our soul.

In a very scientific world filled with both medical and technology advancements, some people may think that healing is only on the level of the physical. But every person's soul needs healing also. Some medical scholars believe that physical ailments are often caused by the sickness of the psyche - the soul. If the psyche is healed, then the physical infirmity begins to heal also. What factors can cause sickness? One cause is simply imbalance. A week of intense work and activity can make the mind, heart, soul, and body so drained and without energy. This is why Jesus in other passages of the gospels tells His apostles to come over to a deserted place to rest and to pray. Too much activity can fill one's soul with a noise that not only distracts from the "One thing necessary", but can bring so many illnesses that can be chronic if not checked. When the noise and the chaos of the world invades our soul, siilence is one key to the inner healing of mind, heart and soul. Fr. Pierre-Marie Delfieux in his book, "In the Heart of the City, In the Heart of God", says:

'When you are troubled, tempted or tired, silence will set things right. It will teach you self-control, restraint, self-mastery..."

When after a day's work one takes time to quiet down and settle in a silence that makes one aware of God's presence, then one can see the truth that indeed, He is the Divine Physician. He sets things right and puts our work and life in the proper balance needed to be healthy, strong, and useful, to contribute within one's means, to the building and extension of His Kingdom here on earth.

27th Sunday of the Year (C)

Sunday Lectionary Readings from Liturgical Years 2011 (A), 2012 (B), and 2013 (C)
October 6, 2013 (edited for October 5, 2025)
Liturgical readings
Habakkuk 1:2-3; 2:2-4
Psalm 95
2 Timothy 1:6-8, 13-14
Luke 17:5-10

"We have done no more than our duty."

The apostles said to the Lord,


"Increase our faith."


and he answered:


"If you had faith
the size of a mustard seed,
you could say to this sycamore,


'Be uprooted
and
transplanted into the sea,'


and it would obey you.


"If one of you had a servant
plowing or herding sheep
and he came in from the fields,
would you say to him,


'Come and sit down at table'?


Would you not rather say,
'Prepare my supper.
Put on your apron
and wait on me
while I eat and drink.
You can eat and drink afterward'?


Would he be grateful
to the servant who was only
carrying out his orders?


It is quite the same
with you who hear me.


When you have done
all you have been commanded to do,
say,
'We are useless servants.
We have done no more
than our duty.'"

Scripture verses from the lectionary readings:
"Let us kneel before the Lord who made us...for he is our God." (Psalm 95)
"With the strength which comes from God bear your share of the hardship which the gospel entails." (2 Timothy)
"The just man, because of his faith, shall live." (Hebrews 1)

27th Sunday of the Year (C) - October 3, 2010 (Edited for 10/05/2025)
Liturgical readings
Habakkuk 1:2-3; 2:2-4
Psalm 95
2 Timothy 1:6-8, 13-14
Luke 17:5-10

"Increase our faith."

In reading the New American Bible translation, we will notice that the 27th Sunday of the Year (C)'s gospel is part of a wider passage entitled, "Four Sayings of Jesus". That is why at first reading, some may not see the direct connection between the themes of the two sayings mentioned in the gospel: "faith the size of a mustard seed" (in reference to faith) and "we have done no more than our duty" (in reference to servanthood).

Even if there is no direct connection between the two separate sayings of Jesus, one can discover a link between them if you focus your attention on the Person of Christ. Christ Jesus taught all about faith and servanthood by His very humble life-example and mission to the people Israel. And what better image would link the two themes of faith and servanthood, than by Christ's self-sacrificing act of obedience to God, His Father.

What does this faith and servanthood have to do with all faithful believers today? Most of the time, those with work and professional commitments, often can, unawarely, set aside his faith and values for a while because of the "objective reality" he has to deal with. In the context of this "objective reality", one would naturally shirk at the thought of servanthood. In the context of power and money, the secular values of domination, profit, and a worldly understanding of human rights is surely not in line with the teachings of Christ. But Jesus was clear in His mission: to show that it is in faith and service that guides us on the way of salvation He promises. And faith and service is what is really called for in a time of climate change challenges and socio-political disruptions.

Perhaps, this quote of Blessed John Henry Newman can help us reflect on this theme of faith and servanthood in the gospel in the context of a chaotic and disruption-filled world:

"Lead, Kindly Light, amid the encircling gloom,
Lead Thou me on!
The night is dark, and I am far from home
Lead Thou me on!
Keep Thou my feet; I do not ask to see
The distant scene - one step enough for me."

Faith leads to a Light that guides all amidst the darkness of this world's challenges and disruptions. And that Light is always available to anyone in need of it. It is a Light that never sets, nor dims in the midst of any "dark night". It is a Light that produces in each soul a courageous faith, a certainty of God's abiding presence, and a sense of His holiness dwelling in families or communities working for the good of one another. This Light gives us the courage to move on in uncertain times...one step of faith and hope is enough everyday.

26th Sunday of the Year (C)

Reflections from Liturgical Years 2011 (A), 2012 (B), and 2013 (C)
Sunday, September 29, 2013 (edited for 9/28/25)
Liturgical readings
Amos 6:1, 4-7
Psalm 146
1 Timothy 6:11-16
Luke 16:19-31

"Eventually...the soul of the beggar Lazarus...was carried by angels to the bosom of Abraham."

Jesus said to the Pharisees:


"Once there was a rich man
who dressed in purple
        and linen
        and feasted splendidly
        every day.


At his gate lay a beggar
        named Lazarus
        who was covered with sores.


Lazarus longed to eat the scraps
that fell from the rich man's table.


The dogs even came
and licked his sores.


Eventually the beggar died.


He was carried by angels
to the bosom of Abraham.


The rich man likewise died
and was buried.


From the abode of the dead
where he was in torment,
he raised his eyes
and saw Abraham afar off,
and Lazarus resting in his bosom."


"He called out,


'Father Abraham,
have pity on me.
Send Lazarus to dip
the tip of his finger in water
to refresh my tongue,
for I am tortured in these flames.'


'My child,'


replied Abraham,


'remember that you were well off
in your lifetime,
while Lazarus was in misery.


Now he has found consolation here,
but you have found torment.


And that is not all.


Between you and us
there is fixed a great abyss,
so that those who might wish to cross
from here to you cannot do so,
nor can anyone cross from your side to us.'


"'Father,
I ask you then,'


the rich man said,


'send him to my father's house
where I have five brothers.


Let him be a warning to them
so that they may not end
        in this place of torment.'


Abraham answered


'They have Moses and the prophets.
Let them hear them'.


'No, Father Abraham.'
replied the rich man.


'But if someone would only go
to them from the dead,
then they would repent.'


Abraham said to him,


'If they do not listen to Moses
and the prophets
they will not be convinced
even if one should rise from the dead.'"

Scripture quotes:
"The fatherless and the widow he sustains." (Psalm 146)
"Seek after integrity, piety, faith, love, steadfastness, and a gentle spirit." (1 Timothy)
"The Lord shall reign forever; your God, O Sion, through all generations." (Psalm 146)

Liturgical readings
Amos 6:1a, 4-7
Psalm 146
1 Timothy 6:11-16
Luke 16:19-31

"He was carried by the angels to the bosom of Abraham."

Last Sunday, we learned the message of the gospel on money as a means and not an end in itself. If we read the gospel for this Sunday, and place it in the context of last Sunday's gospel, we can see how the rich man's grave sin was rooted in his relationship to money as an end in itself. If the rich man saw his wealth as only a means, he would not have been blind to the plight of Lazarus and would have practiced charity with Lazarus the beggar.

Life can be uncertain at times; especially in times of crises and disruptions. We do not know what will happen next. Since the 1997 Asian Financial Crisis and the September 2008 financial crisis that forced Lehman Brothers to file for bankruptcy, many wealthy people's fortunes suddenly dwindled. But there were also others who experienced good fortune. In a time of crisis, "the tables can turn." Those who experience adversity can have a reversal of good fortune, while those who experience prosperity can have a reversal of misfortune. Whatever God wills to be the experience of each of His faithful ones, good fortune or misfortune, the call to follow His will and be kind to others (as well as ourselves) still "holds water". Those who experience good fortune are called to practice charity, while those who experience misfortune are called to practice humility. As long as each one never forsakes the path to virtue, God will never abandon nor hide His face from him. Thus, we are all called to treat money only as a means: to practice patience and respect in transactions with others that involves money.

25th Sunday of the Year (C)

Paraphrasing the Sunday Readings

Author's note: Reformatting or Paraphrasing the Sunday gospel is a method I learned from CICM Maryhill School of Theology. The method I use in these Sunday reflections is only an adaptation of the original, which was formatted on a blackboard by a theology professor in Scripture (Fr. Ver Miranda, CICM). The method used by our theology professor was for exegetical purposes - to understand the very words of the gospel and the context of meaning in which they are situated. My purpose is to reformat it in prose form for clarity of reading, understanding, and reflection. Formatting this way makes the gospel easy to digest for reflection.

25th Sunday of the Year (C)

Liturgical readings
Amos 8:4-7
Psalm 113
1 Timothy 2:1-8
Luke 16:1-13

What the Lord says is this: that we place our trust in Him.



Jesus said to his disciples:


"A rich man had a manager
who was reported to him
        for dissiplating his property.


He summoned him
and said,


'What is this I hear about you?


Give me an account of your service,
for it is about to come to an end.'


The manager thought to himself,


'What shall I do next?
My employer is sure to dismiss me.
I cannot dig ditches.
I am ashamed to go begging.


I have it!


Here is a way to make sure
that people will take me into their homes
when I am let go.'


"So he called in each of his master's debtors,


and said to the first,


'How much do you owe my master?'


The man replied,
'A hundred jars of oil.'


The manager said,
'Take your invoice,
sit down quickly,
and make it fifty.'


Then he said to a second,


'How much do you owe?'


The answer came,
'A hundred measures of wheat.'


and the manager said,
'Take your invoice
and make it eighty.'


"The owner then gave his devious employee
credit for being enterprising!


Why?


Because the worldly take more initiative
than the other-worldly
when it comes to dealing with their own kind".


"What I say to you is this:


Make friends for yourselves
through your use of this world's goods,
so that when they fail you,
a lasting reception will be yours.


If you can trust a man in little things,
you can also trust him in greater.'


If you cannot be trusted with elusive wealth,
who will trust you with lasting?


And if you have not been trustworthy
with someone else's money,
who will give you what is your own?


"No servant can serve two masters.
Either he will hate the one
and love the other
or be attentive to the one
and despise the other.


You cannot give yourself to God and money."

25th Sunday of the Year (C) September 19, 2010 (Edited for September 21, 2025)

Liturgical readings
Amos 8:4-7
Psalm 113
1 Timothy 2:1-8
Luke 16:1-13

"You cannot give yourself to God and money."

The gospel speaks about money - something we all have to deal with in the world. Jesus teaches through the parable of the unjust steward what should be one's Christian attitude towards money.

• First, the parable teaches us to be enterprising.
• Second, it also teaches us to be faithful and responsible with small amounts, so that we can be trusted with greater.
• Thirdly, Jesus finally says after the parable: "you cannot give yourself to God and money".

In his "Spiritual Exercises", St. Ignatius of Loyola teaches that the exercitant has only one end in life: "to praise and serve God our Lord". The other things of the world are created for all humanity, to be used only as means to attain to the end of serving the Lord. From this perspective given by St. Ignatius, one can now see what Jesus means in relation to all forms of wealth: that money is only one means of serving God; it is never an end in itself.

This gospel teaching of Jesus from an Ignatian perspective can help humanity see that God is the only end, and money is only one of the means to that end. It is a clear teaching but very difficult to follow without discipline, due to humanity's basic sinfulness and the corruptibility of political and socio-economic structures. Man cannot resist the temptation to make money as an end in itself by one's own strengths alone. By his broken nature, all need Jesus and the Spirit of His strong "No", to help one resist the temptation from all forms of greed. The source of this strength to resist that temptation is always available: through prayer, the Sacraments, the Church's small communities, and a self-discipline gained from experience and a wide network of like-minded family members and friends - all mutually influencing and reinforcing each other to do what is right and just.

Scripture quotes from the readings:
"High above all nations is the Lord; above the heavens is his glory." (Psalm 113)
"God wants all men to be saved and come to know the truth." (1 Timothy)
"Petitions, prayers, intercessions and thanksgivings be offered for all men, especially for kings and those in authority." (1 Timothy)