Weekday Homily Helps · Dr. Elaine Park The Book of Jb opens with a description of its protago -...

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October 1, 2018

Monday—Thérèse of the Child Jesus

Theme: Hope in the midst of loss.

Exegesis of the First Reading, Jb 1:6–22 (455)Dr. Elaine Park

The Book of Jb opens with a description of its protago-nist, blameless and upright, who feared God andavoided evil. He is blessed with a large family, andpossesses so many sheep, camels, and other animalsthat “he was greater than any of the men of the East.”The magnificence of Jb sets the stage for the drama inwhich his extreme reversal of fortune makes him asymbol of the suffering of innocent people. Underlyingthe book are questions both ancient and new: “Why dothose who are innocent and righteous suffer? Is theLord responsible for human suffering?”

After the depiction of Jb’s earthly prosperity, thescene shifts to the heavenly realm where the Lord hasa dialogue with Satan, who appears along with God’sangels. Unlike the later notion of Satan, the devil whorebelled against God, here the figure stands as a sort ofprosecuting attorney. Satan maintains that Jb is righ-teous only because God has blessed him abundantly.Should Job suffer, he will certainly blaspheme God.

Accepting Satan’s challenge to determine Jb’s truemotives, the Lord puts him in Satan’s power, allowingsevere testing, as long as Satan does not lay a handupon Jb’s person. Satan then devises his first multi-faceted test: removing all Jb’s possessions, even hischildren. However, Jb’s response to such devastatingloss is not blasphemy but rather an almost numbingprofession of faith in the Lord’s sovereignty.

Exegesis of the Gospel, Lk 9:46–50 (455)Dr. Elaine Park

Jesus has just told his disciples that “the Son of Man isto be handed over to men,” a saying they did notunderstand. Afraid to ask Jesus to explain, the disciplesinstead change the subject by devolving into an argu-ment (dialogismos) about which one is the greatest.Jesus perceives the intention (dialogismos) of theirhearts, recognizing that their external arguments arisefrom their interior arguments of doubt, fear, and fum-bled reasoning.

Rather than reiterating the prediction of his impend-ing passion, Jesus puts a child by his side. He therebygives his disciples a visual image that upends theirnotion of greatness. The child is presented not as a

symbol of innocence or purity but as one of lowlinessand insignificance. Such are the characteristics of truegreatness in Jesus’ kingdom: the very characteristicthat will be seen in Jesus during his passion.

In another abrupt change of subject, the discipleJohn shows a further lack of understanding when heannounces that Jesus’ disciples forbade a man castingout demons in Jesus’ name because he was not one ofthem. They seem to regard this unauthorized man tobe as insignificant as the child standing by Jesus. John’sobjection sounds like that of Joshua who complainedthat two men not authorized by Moses were prophesy-ing (Nm 11:26–30). And Jesus’ response, like that ofMoses, turns around their misguided exclusivity:Acting in Jesus’ name, the exorcist acts “for you.”

Homily SuggestionColin King, OFM

New beginnings bring about excitement, and oftensome trepidation. This is easily seen in the birth a child.The whole family waits for this new life to enter intothe world. In the midst of all of this excitement andtrepidation comes a sign of hope. The child is this signof hope—the hope of all our tomorrows.

Today we hear a story of what we would not wisheven on our worst enemy, a story that seeminglyshould destroy hope for anyone who experiences suchpain and suffering. Job’s losing everything presents uswith a way of moving through the hardships of life:financial losses, deaths of loved ones, losing ourhomes, personal illnesses, physical diminishment,friends who are not helpful at all—and through all ofthis, even in his questioning and doubts, Job stillremains hopeful in the Lord.

St. Thèrése of the Child Jesus is a powerful exampleof keeping our faith in God through the difficulties inthis life. In her short, cloistered life, she sufferedtremendously from tuberculosis as well as jealousyfrom some of the other sisters in the convent. She hasbeen declared the patron saint of missionaries. We arecalled to be missionaries of hope in our world. Amidour day-to-day sufferings, we remember that Godcame to be with us out of love and has brought us thegift of eternal life.

For more information about St. Thérèse of the Child Jesus,visit saintoftheday.org.

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October 2, 2018

Tuesday—Guardian Angels

Theme: The hope of a child.

Exegesis of the First Reading, Jb 3:1–3, 11–17, 20–23 (456)

Dr. Elaine Park

In the first trial of Jb, the Lord prevented Satan, actingas prosecuting attorney, from laying a hand on his per-son. Even when Satan’s actions bring about devastat-ing loss of family and livelihood, Jb does not blas-pheme and proclaims his faith in God. Unsatisfiedwith this result, Satan persuades God to allow Jb’s ownbody to be included in the suffering. Satan then afflictshim so severely that Jb’s wife taunts him, “Curse Godand die.” The reading today combines segments of Jb’slengthy lament in the midst of his sufferings in body,mind, and spirit.

Jb’s plaint is a sharp contrast with his earlier accep-tance of calamity. He begins by cursing the day he wasborn, wishing that the day of his birth were erasedfrom the calendar. Yet because he has been born andafflicted, he now wishes for death, describing it as akind of equalizer in which Jb will be tranquil and atpeace, along with kings and counselors; the wickedwill cease their ways, and the weary will be at rest.

In the Hebrew Bible, little discussion is given todeath and its aftermath. For Jb, Sheol, the place of thedead, will give him an escape from the torments of thepresent. His own suffering leads him to ask about thesuffering that others undergo and what awaits themafter death. Though Jb’s words are bitter and filledwith questions that seem unanswerable, even as helaments the day of his birth, he still does not curse God.

Exegesis of the Gospel, Mt 18:1–5, 10 (650)Dr. Elaine Park

In each of the synoptic Gospels, Jesus explains themeaning of true greatness, a topic of concern for hisdisciples. In Mk, Jesus asks his disciples what theywere discussing on the way. In yesterday’s Gospelfrom Lk, Jesus knows what is in his disciples’ hearts.Only in Mt’s Gospel do the disciples bring their ques-tion directly to Jesus. Another difference is the questionitself. Rather than wondering about their own great-ness as in Mk’s and Lk’s Gospels, in Mt they ask aboutwho is the greatest in the kingdom of heaven.

The child whom Jesus brings into their midst pro-vides a living illustration of greatness in the kingdom.

The first thing his followers must do is “turn andbecome like children”; the verb indicates conversionthat includes both a turning away from and a turningtoward. They must turn away from exalting themselvesand turn toward the lowliness and humility of a child.Being the greatest in the kingdom is thus not limited toone person but is applied to all who turn and live outthe humility of a child.

Still focusing on the child, Jesus shifts to anotherperspective. To welcome a child in Jesus’ name is towelcome Jesus himself. In vv omitted from today’sreading, Jesus warns his followers about causing anyof these little ones to sin. Though they appear insignif-icant, the little ones each have an angel in heaven, priv-ileged to look upon the face of Jesus’ father.


Children often say, “I cannot wait to grow up, and thenI can do whatever I want!” Of course, this never fullyhappens, but in the Western world we are constantlyreminded of the values of individualism. This culturalvalue is very different from the inherent value of eachperson, who is made awesomely, fiercely, and wonder-fully in the image and likeness of God. Rather, this cul-tural value of individualism is about getting what Iwant, and it does not matter who or how anyone elseis affected.

We hear a call from Jesus in the Gospel today thateach of us is to become a child—not the child who isangry at not getting their way, but a child who hashope that their needs will be met. This is a call fromJesus to reject the cultural value of individualism thatcauses so much harm. We have seen images of whatthis looks like in different humanitarian crises through-out the world. The images of these crises portray thewords of Job from today’s first reading.

Today we remember that God is providing us, hisbeloved children, with help. We gather this day withthanks and praise that our guardian angels are defend-ing and protecting us until we rejoice eternally in theircompany. Until that time, we remember that we are liv-ing together as beloved children of God.

For more information about the feast of the GuardianAngels, visit saintoftheday.org.

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October 3, 2018

Wednesday of the 26th Week in Ordinary Time

Theme: Following Jesus in hope.

Exegesis of the First Reading, Jb 9:1–12, 14–16(457)

Dr. Elaine Park

After Jb’s lament, three of his friends offer their inter-pretations of why he is suffering. Far from giving Jbcomfort, they maintain that he must be guilty ofwrongdoing, that the just God cannot be the cause.One even mocks Jb’s torments, arguing they are lessthan Jb deserves. As harsh as is their counseling, Jb’sthree friends present common attempts to explain theenigma of why apparently innocent people suffer.

In response, Jb expresses a limited agreement withhis friends because they express what Jb himself hadthought prior to this devastating pain. His openingquestions seek an answer to what is inexplicable: Howcan anyone be justified before God? Can those who with-stand God remain unscathed? As Jb rethinks the meaningof suffering, he moves beyond his personal experienceto reflect on the awesome power of God. In Jb’s unfairtrial, devised by Satan, the powerful God, “wise inheart and mighty in strength,” makes Jb’s humanweakness all too evident.

As he looks at God’s power over all creation, Jb usesintense verbs to illustrate God’s overwhelmingmajesty. God removes mountains, overturns them,shakes the earth, commands the sun. In summary, Goddoes “marvelous things beyond reckoning.” Amidsuch unparalleled authority, Jb is too insignificant toargue against God. Jb’s faith at this point is shaken ashe laments that God refuses to listen to his appeal.


Early in his ministry, Jesus had chosen disciples to fol-low him, taking the initiative in choosing them. Intoday’s Gospel, Jesus has mini-encounters with threemore potential disciples. In the first case, someonecomes to Jesus, promising to follow him wherever hemay go. This approach resembles that of people whoasked to follow a rabbi, rather than the rabbi himselfinviting them. Jesus’ response neither accepts nor re-fuses; instead, he presents to the would-be disciple theconsequences of discipleship. Like Jesus’ own life, thelife of his followers will be insecure and unsafe, withnowhere to rest their head.

In a second encounter, Jesus takes the initiative,“Follow me.” He puts aside the person’s excuse ofneeding to go first and bury his father, giving procla-mation of the kingdom of God absolute priority. Boththe excuse and Jesus’ response echo an episode be-tween the prophet Elijah and his follower Elisha, con-tributing to Lk’s portrait of Jesus as a prophet likeElijah.

The final encounter has further Elisha/Elijah echoes.The third person asserting, “I will follow you,” imitatesElisha in a qualified response. Though Elijah did allowElisha to bid farewell to his family, discipleship for thekingdom of God has an urgent necessity. Jesus’ wordsfor the third potential disciple teach that his followersmust be ready to give up all things immediately as theyfollow him on the way.


Without hope in God and salvation, we are in trouble.If we are left only with our deeds, no matter how goodthey may be, we are left alone. This is in comparison toGod, who can move mountains, shake the earth, andcommand the sun. Our human weakness is as limitedas that of Job. But even in our limitedness and throughthe trials of life, we have hope for what God can anddoesdo for us.

The God who does marvelous things beyond reck-oning can also use us in our life. The pain and sufferingwe have experienced can be transformed by God sothat we can find healing. In doing so, we can become awounded healer of sorts. We live in the hope that theactions of our lives can be used by God.

Each of us is called to live a life that helps to mani-fest God’s will here on earth just as it is in heaven.What exactly this means is as particular as each person.But as disciples of Jesus, we can be certain that our lifewill involve taking risks and following wherever Jesusis sending us.

Amazingly, we find that God is already present inthe places to which we are being sent. This is why wecan follow Jesus even in the midst of our suffering. Wefollow Jesus even when our loved ones die. We live inthe hope that our actions can be used by God as we fol-low Jesus and proclaim the kingdom of God.

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October 4, 2018

Thursday—Francis of Assisi

Theme: Missionaries of hope.

Exegesis of the First Reading, Jb 19:21–27 (458)Dr. Elaine Park

Satan’s trials of Jb inflicted manifold sufferings on him,exacerbated by Jb’s friends who shame, mock, andaccuse him. At the beginning of the speech from whichtoday’s reading is taken, Jb asks his friends, “How longwill you vex my soul, grind me down with words?”With God turned against him, Jb is also alienated fromfamily, servants, and friends, who “hold me in horror;those whom I loved have turned against me.”

In concluding his speech, Jb begs his friends to stoptheir collective assault on him and show him pity. Theanguished plea for pity is not asking that they feelsorry for him but that they show him the kindness thatGod has not given. Their pursuit of Jb has been asrelentless as God’s; in fact, the friends hound Jb as ifthey were divine. Now he would like his own words,not those of his friends, to be recorded, permanentlychiseled on rock.

In an abrupt change of tone, Jb announces with cer-tainty that “my Vindicator [go’el] lives,” a v widely dis-cussed and variously interpreted. A go’el is the next ofkin responsible for rescuing a relative from disaster.Since Jb’s family has rejected him, he may be lookingfor a future family member who will see Jb’s writtenwords and set the record straight. Another interpreta-tion is that the go’el refers to God, whose future actionswill undo the unjust judgment against Jb. From Sheol,Jb will see the living God announcing his vindication.


Earlier in Lk’s Gospel, Jesus had chosen 12 disciples,naming them “apostles,“ for he sent (apostello) themwith power and authority. As he had first sent forth theTwelve, now he sends a further 70 with a similar pat-tern. In choosing 12 and 70 (72 in some mss), Jesusestablishes continuity with Judaism. The Twelve, rem-iniscent of the 12 tribes of Israel, provide a basis andleadership for a restored Israel. The additional 70evoke Moses’ choosing of 70 elders (Nm 11:16–17) whoshare in his prophetic spirit.

Jesus had already explained to the Twelve and towould-be followers in the previous scene some of theexpectations and consequences of discipleship. Before

sending out his newly appointed disciples, Jesus addsto his earlier preparation. The 70 will be “like lambsamong wolves,” actively pursued and threatened.Anticipating his imminent betrayal and passion, Jesuswarns his followers to expect the same hostility.

Jesus also expands his brief instruction given to theTwelve prior to their mission. Like them, the 70 shouldbe unencumbered with possessions as they proclaimthe kingdom of God and cure the sick. They will some-times be welcomed and at other times be rejected. The70 will experience rejection not only from individualhouseholds but also from whole towns, comparable toSodom’s egregious failure of hospitality, violently per-petrated.


All disciples of Jesus Christ are called to be missionar-ies of hope. We follow wherever Jesus may lead us inorder to carry this message of hope in the name of theLord. Carrying out this message of hope can be a diffi-cult journey. And Jesus tells us about the difficulties upfront. There is no soft sell here; Jesus is forthright aboutwhat it means to be sent by him and move through theworld like lambs among the wolves.

The actions of our lives are like a written record.When we are sent out by Jesus, we boldly proclaim ourhope that God will provide for all that we need. Thereis no need for money bags, sacks, or sandals.Regardless of how our family, loved ones, friends, oreven society at large accept us, our vindicator lives.This belief in our vindicator allows us to be sent outwith the message of the Gospel. The Gospel is not sim-ply a collection of stories to give us consolation. TheGospel is the proclamation of hope that when timecomes to an end, our vindicator will be standing for us.

In the life of St. Francis of Assisi, we see all of thisbeing lived out. He was willing to walk away fromgreat wealth and security in order to place all of hishope in the name of the Lord. But he never did thisalone. Just as in the Gospel today, the Lord sent St.Francis and his brothers joyfully to proclaim the hopeof all Christians: Out of love for us Jesus came into ourworld, died, and rose on Easter morning.

For more information about St. Francis of Assisi, visitsaintoftheday.org.

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October 5, 2018

Friday [Blessed Francis Xavier Seelos]

Theme: Sharing our hope.

Exegesis of the First Reading, Jb 38:1, 12–21; 40:3–5 (459)

Dr. Elaine Park

Jb and his friends have been carrying on extensivearguments and raising profound questions about God.Is God just or unjust? What is humanity’s relationshipwith God? The last speech by Elihu (a character whoappears abruptly in the story) concludes with the ulti-mate answer to all their human probing: “The Al-mighty! We cannot discover him, preeminent in powerand judgment.” Elihu concludes his speech by affirm-ing God’s being unknowable, setting the stage forGod’s own address to Jb in today’s reading.

The Lord’s questions contrast Jb’s lack of knowledgewith God’s power and majesty. God asks whether Jobhas commanded the morning, given dawn its place,whether he comprehends the breadth of the earth orwhat the world’s creation involved, presenting apanoply of divine control over everything. God’s tauntto Jb, “Tell me, if you know all,” magnifies the earliertaunts of Jb’s friends. Jb has no answers, and he mustnow listen as God continues with questions thatdemonstrate divine greatness and Jb’s littleness.

Though Jb didn’t hesitate to argue with his friends,his reply to God is brief and muted. His acknowledg-ment that he is “of little account” may arise from fear,newly found humility, defiance, sarcasm, or a combi-nation of them. His near silence may further indicatethat Jb is growing in wisdom, no longer babbling, butlistening, as advised in Prv 1:5 and 19:20.


At the conclusion of his instructions to the 70 disciplessent on mission, Jesus warns of God’s severe judgmentagainst cities that reject his messengers. It will be evenworse for them than the sulfurous fire that destroyedSodom. As he makes his way to Jerusalem, havingalready been rejected by a Samaritan village, Jesusspeaks directly to the cities of his own day.

He begins, “Woe to you,” sounding like the Hebrewprophets who announced coming calamity (Is 5:8-22;Am 6:1). Jesus’ woes are against Chorazin, mentionedby Lk only here, and Bethsaida, the locale where Jesuswithdraws with his disciples privately (9:10). He

declares that the deeds he has done there would haveled to repentance in Tyre and Sidon, cities whose over-throw had been prophesied in Is ch 23 and Ez chs 26–28. In Jesus’ day they were gentile towns north of Israelwhere Jesus had not performed miracles. The final city,Capernaum on the shore of the Sea of Galilee, is Jesus’home base. Though he does not pronounce a woe,Jesus’ prophesy against Capernaum is very harsh.

After his judgment against the cities, Jesus againspeaks to his emissaries. Because those whom Jesussends (apostello) go with his authority, to listen to themis to listen to Jesus himself. Likewise, to reject his apos-tles is to reject Jesus. Even further, those who rejectJesus reject the one who sent him (apostello) to bringglad tidings to the poor (Lk 4:18–19).


As missionaries of hope, we do not speak for our-selves. We go out and proclaim a message to anyonewho will listen to us. This is a message of Jesus who issending us out. And even that is not entirely correct.We do not simply proclaim the message of Jesus; weproclaim the message of the one who sent Jesus.

If we are messengers of the one who sent Jesus, thenwe are able to encounter God. It is a humbling experi-ence to encounter God’s power and majesty, especiallywhen compared to our limited sense of knowledge. Inthe presence of such awesome power, our response issilence. We allow God’s word to penetrate our heartsso that we can grow in wisdom and understanding.

Our growth in wisdom and understanding oftencomes out of our pain and suffering. Our questioningof God, as Job did, helps us here. Growing in wisdom,we prepare to be messengers of hope in our world. Weare sent out to keep “attentive to the needs of all that,sharing their grief and pain, their joy and hope, [so] wemay faithfully bring them the good news of salvation”(Eucharistic Prayer for Various Needs III).

This message of hope that we carry is not sad orangry. Rather, it is convinced by the strength of the res-urrection. It boldly proclaims that no evil is infinite; nonight is without end; no hate is invincible before thepower of love.

For more information about Blessed Francis Xavier Seelos,visit saintoftheday.org.

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October 6, 2018

Saturday [Bruno, Bl. Marie Rose Durocher]

Theme: Proclaiming a new hope.

Exegesis of the First Reading, Jb 42:1–3, 5–6, 12–17 (460)

Dr. Elaine Park

The Lord’s second speech to Jb continues the rhetoricalquestions and presents a further display of divinemajesty. God tells him that even the mythical creaturesBehemoth and Leviathan, symbols of chaos, death, andevil, are under God’s control. Whatever is God’s pur-pose cannot be hindered. Finally, transformed byGod’s speech, Jb acknowledges, “I know that you cando all things.”God’s lengthy speeches to Jb did not answer the

questions about suffering, justice, or human relation-ships with the divine. Such questions, and the attempt-ed answers by Job and his friends, remain part of themysteries that Jb calls “things too wonderful for me.”What he does come to understand is that God overseeseverything. With his new understanding, Jb disavowswhat he had previously said, repenting in dust andashes to signify that he is a mere mortal, one of God’screatures under divine authority.After all the poetic speeches, the book concludes

with a narrative epilogue. In vv omitted from today’sreading, God chastises Jb’s friends because they havenot spoken rightly about God, who ultimately forgivesthem because of Jb’s prayerful intercession for them. Ina final display of divine power, the Lord restores Jb’sprosperity, adding greatly to what he had lost. God’sactions surprisingly fulfill Jb’s faith that “my vindica-tor lives.” God has acted as Jb’s closest relative, thego’el, in rescuing him from all the evil he experienced.


When the disciples joyfully report their success evenover demons, Jesus tells them that he has seen signs ofSatan’s defeat. Because Jesus is the one giving thempower, they have a childlike dependence on him. Andalthough they can rightly rejoice in their accomplish-ments, the greatest cause for rejoicing is “because yournames have been written in heaven.” Like the lists ofthose who have the rights of citizenship in earthlykingdoms, the disciples are listed as citizens in thekingdom of heaven.Having spoken to his followers about the deepest

reason for them to rejoice, Jesus rejoices in the HolySpirit and begins to pray. Throughout Lk’s Gospel,Jesus frequently prays, but only in a few places is thecontent of his prayer given. The pattern of his prayer inthis scene resembles Jewish synagogue prayer, as wellas expressing Jesus’ unique and intimate relationshipwith his Father. As Jesus speaks to his Father, he doesso in the presence of his childlike disciples, revealing tothem what is hidden from the wise.The reciprocal knowing between Jesus and his

Father is one of intimate, abiding relationship. Jesuscould cling selfishly to the knowledge of his Father,keeping it only for himself, but he chooses to reveal itto others. His blessing affirms that his disciples haveseen his revelation with their own eyes, longed for bypowerful prophets and kings, but given to those whofollow him.


As a child my parents often told me to do something.After I completed the task, I eagerly reported the suc-cess I had found. The disciples Jesus sent out did muchthe same. They returned rejoicing and reporting themighty deeds they had accomplished. We hear the childlike hope in the disciples as they

were being sent out to all the towns and places Jesusintended to visit. And we hear this childlike excitementas they return and report that even the demons aresubject to them because of Jesus’ name. I can onlyimagine the hope these disciples gave to the placesthey visited as their words and deeds announced thatJesus would be coming to visit them.Job also confesses a similar hope in saying, “I know

that you can do all things, and that no purpose of yourscan be hindered.” The vindicator of Job has come to hisrescue and delivered him from the pain and sufferingof financial losses, deaths of loved ones, losing hishome, personal illnesses, physical diminishment, andfriends who are not helpful at all. You and I are alsomissionaries of hope in our world. The Church stands“as a living witness to truth and freedom, to peace andjustice, that all people may be raised up to a new hope“(Eucharistic Prayer for Various Needs IV).

For more information about St. Bruno and Blessed MarieRose Durocher, visit saintoftheday.org.

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October 8, 2018

Monday of the 27th Week in Ordinary Time

Theme: Love trumps law.

Exegesis of the First Reading, Gal 1:6–12 (461)Norman Langenbrunner

In Galatia, a Roman province in central Asia Minor(modern Turkey), Paul was initially very successful inpreaching the gospel and establishing Christian com-munities in its cities and villages. Some troublemakers(likely Judaizers, Jewish Christians who were insistingon observance of Jewish religious practices) soon ap-peared, undermining both Paul and his message. Inthis letter “to the Churches of Galatia,” Paul gives anapologia, a defense of himself and the gospel.

Paul insists that the gospel he preached came to himnot from a mere human source but as a revelation fromJesus Christ himself. This is the foundation for thevalidity of the gospel that Paul preached. There is butone gospel, the one Paul received and preached, andany deviation from it is false, and anyone preaching afalse gospel is accursed.

Paul’s dedication to the one gospel is further evi-dence that he is not seeking anyone’s approval orfavor; he considers himself a slave of Christ, and thatservitude guarantees the incontestable validity of whathe has preached.

Paul did not begin this letter with his usual thanks-giving; he was upset and went straight to the matter:“You are perverting the gospel! I condemn anyone whopreaches a gospel different from what I preached. Mypreaching is true; I received the gospel from Jesus him-self, and I am bound to repeat it faithfully. I am hisslave.”

Exegesis of the Gospel, Lk 10:25–37 (461)Norman Langenbrunner

The early Fathers of the Church wrote extensively ontoday’s Gospel. Cyril of Alexandria suggested that thelawyer’s question was motivated by his conviction thatJesus’ preaching ignored or even contradicted Moses’teaching, and for this reason Jesus answered the chal-lenge by quoting Moses (Dt and Lv). John Chrysostomheld that if we truly loved our neighbor as ourselvesthere would be no slaves, no conquerors, no royalty—why, even the devil would be driven away! Cyril alsoproposed that the lawyer’s question “Who is myneighbor?” revealed his pride, his assumption that hecertainly had no neighbor because “no one was near to

him in his righteousness.”The lawyer’s acceptance of Jesus’ answer shows that

love of God and love of neighbor are, in fact, Jewishteaching. Jesus’ introduction of a Samaritan’s carryingout the commandment to love is an indictment of thelegalism that provides excuses for their not obeyingtheir own teaching!

The Greek term which is often translated “movedwith compassion” carries the connotation of “was hitin the gut,” or “he felt it deeply.” The Samaritan travel-er’s humanity (his openness to a stranger) was shownin his binding up the wounds, placing the man on hisown beast, and providing for his care at the inn. Thestrangers became neighbors through an act of kind-ness. For this reason Jesus says, “Go and do likewise.”

Homily SuggestionNorman Langenbrunner

Paul was intent on moving his fellow Jews from mereobservance of the law of Moses to the values behindthat law. The gospel puts love above all legal or ritualcompliance. The priest and the Levite excused them-selves from a compassionate response on the groundsof ritual purity. The hated Samaritan was moved withcompassion, a reaction much closer to the love of Godand neighbor that both Jewish and Christian law re-quired.

In typical fashion, Jesus does not give a straightanswer to the question “Who is my neighbor?”Instead, he tells a story, trusting that the questioneralready knows the answer and can figure it out forhimself. The conclusion is obvious: My neighbor isanyone who needs me!

Ethical behavior is guided by law; love, however,knows no bounds. The Samaritan’s compassion result-ed in a very generous, even extravagant, response. Lkhad already recorded the generosity of love in Jesus’command to love one’s enemies (6:27, 35). Jn clarifiedthe extravagance of love in Jesus’ observation: “Nogreater love hath a man than that he lay down his lifefor his friend” (15:13).

Many of our neighbors are models of making neigh-bors out of strangers: Sister Dorothy Stang, MotherTeresa of Calcutta, Dorothy Day, Sister BlandinaSegale. You probably know someone who also fits the“Good Samaritan” description. Jesus says, “Go and dolikewise!”

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October 9, 2018

Tuesday [Denis and Comp., John Leonardi]

Theme: Balancing actions and contemplation.


Paul insists that he had been extremely zealous in fol-lowing the ways of Judaism, even to the point of perse-cuting the followers of Jesus. That changed, however,when the Father himself revealed that Jesus was hisSon and that Paul was to bring the Good News ofChrist to the gentiles. He received the message and thecommission not from the apostles but from God.

Paul argues that he knows Christ and the gospelthrough personal experience even if he did not knowJesus before his death and resurrection. Nevertheless,his encounter with Jesus Christ has served as anotherrevelation of God’s plan of salvation for the world.

This insistence on his receiving the message andmission from God was Paul’s response to his percep-tion that the Galatians were turning to another gospel(1:6). In 4:10 and 5:1–4, Paul rejects their tendency tofocus on the law rather than on faith. Paul offers auto-biographical details to emphasize the divine origin ofthe gospel he preaches. His changed zeal from Judaismto following Christ should prove that his preaching istrue. Without referring to Is 49:1–5 or Jer 1:4–5, Paulhints that he, too, was called from his mother’s wombto preach God’s message. Paul offers his conversion asan excerllent reason to accept him and the gospel ofJesus Christ.


Earlier in his account Lk declared that Jesus is “res-olutely determined to journey to Jerusalem” (9:51). Hehas twice predicted that he will be “handed over,” butthe disciples do not understand (9:23, 44–45). En route,Jesus has continued teaching his disciples; but when hestops at the home of Martha, it is her sister Mary whoappears to be more attentive to what he says.

Martha’s plea that Mary should come help her in thekitchen evokes from Jesus a subtle reminder of theteaching in Dt 4:3: “It is not by bread alone that peoplelive, but by all that comes forth from the mouth ofYahweh.” Some exegetes propose that since the previ-ous story of the Good Samaritan focuses on love ofneighbor, Lk has put today’s story in his narrative tobalance it with focus on love of the Lord. Only one

thing is necessary (one dish); listening to the gospel ismore important than eating!

On the positive side, the story affirms the role ofwomen as disciples, suggests that hospitality is anexpected response to missionary disciples, and warnsthat service (the busyness of many things) without for-mation in the word of God is counterproductive.

Lk earlier recorded Jesus’ teaching on the necessityof response to the word: “No one who lights a lampconceals it” (8:16–18). Discipleship is not contempla-tion without action. The lesson of today’s Gospel is notpassivity but rather activity that is enlightened anddirected by God’s word.


Martha and Mary model a healthy spiritual life—when action and contemplation are put together! Onewithout the other is incomplete. If I put it in terms ofpop psychology, off-the-wall extroverts need introver-sion; extreme introverts need to go outside of them-selves. It is a balance of the two that makes for ahealthy personality. And a balance of action and con-templation makes for a healthy spirituality.

Pope Francis warned his staff about contracting anillness he called Martalismo, which he described asexcessive busyness, a condition in which people areimmersed in work and neglecting the better part. PopeFrancis may have coined the term, but it is clear he hadMartha’s condition or attitude in mind.

He told his staff that neglecting necessary rest leadsto stress and agitation; he encouraged them to spendquality time with their families and to respect holidaysas a time to recharge body and spirit. A healthy spiritu-al life requires prayer and reflection: Spending timewith Jesus is essential, just as Paul did before he beganhis ministry. Even in the midst of his public life, Jesuswent off by himself to pray.

St. Augustine suggested that Martha’s house couldrepresent the Church, and our being “anxious andtroubled about much service” must be balanced withsomething else that is needful: The better part helps inattaining the goals of our service.

For more information about Denis and Companions andJohn Leonardi, visit saintoftheday.org.

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October 10, 2018

Wednesday of the 27th Week in Ordinary Time

Theme: Why we ask for our daily bread.

Exegesis of the First Reading, Gal 2:1–2, 7–14(463)

Norman Langenbrunner

Paul continues his apologia, his defense of his missionto the gentiles and of the message he has been givingthem. Some Jewish Christians are insisting that a gen-tile follower of Christ has to practice Jewish religiouscustoms, especially circumcision. After 14 years ofministry, Paul has returned to Jerusalem to consultwith reputed Church leaders, especially James, Peter,and John. After he spelled out what he had being doingand saying, those leaders confirmed his ministry andmessage. Paul is explaining all this so that the Christians of

Galatia may have confidence in him and his interpreta-tion of the gospel, despite the opposition of some trou-blemakers who were undermining his work (Gal 2:4–5). He underscores the rightness of his ministry, tellingthem about his reprimanding Peter for giving in topressure from Jewish Christians who still insisted thatgentiles must practice Jewish ways.Despite a division of ministry to the circumcised and

ministry to the uncircumcised, there could be no dis-crimination against the poor, and here the poor refersmostly to Jewish Christians in Jerusalem (Rom 15:25–28). Paul reasons that gentiles are indebted to the Jewsfor spiritual blessings; therefore, gentiles should pro-vide the Jews with material blessings. Paul was notindifferent to Jewish Christians.


The obvious question in exegeting this passage is,“Why does Lk’s version of the Lord’s Prayer differfrom that in Mt?” Scholar Joseph Fitzmeyer proposesthat both versions come from Q, which served as asource for both evangelists. He further suggests thatLk’s form is closer to Q because Mt has a tendency toadd phrases to the words of Jesus. Fitzmeyer notes, forexample, that Mt likes to add heaven to Jesus’ words,citing as evidence 5:16 and 45; 6:1, and other places.Augustine wrote that Lk omitted the petition “thy

will be done” because it was merely a repetition in dif-ferent words of the previous two petitions. Cyril ofAlexandria explained that asking for daily bread im-

plies that the petitioner possesses nothing but ratherpractices honorable poverty. John Chrysostom statedthat our forgiving others serves as a reminder that ifGod exacted debts from us, we should soon perish.Scholars note that blessing God’s name and request-

ing that God’s reign be exercised in our hearts are stan-dard features of Jewish (biblical) prayer. The remainingthree petitions are in keeping with our daring to callGod Abba. We rely on the Father for sustenance, for for-giveness of our disobedience, for paternal guidance. (Athird form of the Lord’s Prayer is found in the first-cen-tury Didache, adding “for thine is the kingdom, thepower”).


There is a word in the Greek version of the Lord’sPrayer that is found only in Mt and Lk; that word is epi-ousios (commonly translated daily as in “our dailybread).” Scripture scholars debate its meaning. Al-though most settle for “daily,” some think it means“necessary,” and others prefer “for the coming day.”There is even debate about how to interpret the wordbread. Are we asking for sustenance for the body oreucharist for the soul?In the biblical tradition bread is not only a necessity

for life, it is also a symbol of our relationship with God.From the manna of the Exodus to the bread in the OurFather, bread serves as a reminder that we stand beforeGod like a client in need, and God is our patron. Thelate Michael Crosby, OFM Cap, noted that no matterhow we translate the Greek word, it is the humble actof asking God for what we need that best capturesJesus’ intention. Jesus urged his followers, “Ask and you shall re-

ceive.” We need to ask daily; this daily petition forbread keeps us humble, for by it we admit that our lifeand future rest in the hands of a generous and caringGod. The Jews of old used “showbread” (Ex 35:13),

“Bread of Presence,” placed weekly on a gold table inthe temple, as a reminder. For Catholics the bread ofthe Eucharist is the chief memorial of Jesus (Lk 22:19).Our daily prayer for daily bread keeps us in our place,allowing God to be God.

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October 11, 2018

Thursday [John XXIII]

Theme: Openness to the Holy Spirit.


The translation “O stupid Galatians” may be a bitharsher than Paul actually intended. The adjectiveanoetoi literally means “not thinking” or “not usingyour mind.” It can mean foolish. However the word isinterpreted, we can conclude that Paul was insistingthat the people were not thinking the situationthrough; he was frustrated by their lack of commonsense. He then asks rhetorically, “Who led you astray?”The next statement about Jesus’ being presented to

them as crucified must be put into context. In 2:16, 21,Paul has argued that a person is saved not by theworks of the law but rather by faith in the crucifiedJesus Christ. If the law could save, then Jesus’ crucifix-ion makes no sense. Paul then repeats the challenge tothink things through. He asks: How did they receivethe Spirit—through law or through faith? Paul’s frustration is obvious. He insists that they are

acting foolishly, that they are nullifying their experi-ence of the Spirit by focusing on law rather than faith.He has posed five questions to them to encourage themto think this through! Did the mighty deeds (the mira-cles) they experienced come from their observance ofthe law or from faith in the power of the Spirit? Andsince they have received the Spirit, it is foolish to befocusing now on the flesh (namely, circumcision).


According to Lk, having taught his disciples how topray, Jesus now tells them a parable about perseveringin prayer and then affirms that the Father listens lov-ingly and responds generously to their petitions.Commenting on this teaching, St. Augustine wrote:“Our Lord Jesus Christ would not exhort us so stronglyto ask, if he were not willing to give. Let then the sloth-fulness of men be put to shame; he is more willing togive than we to receive.”Ordinarily a parable teaches only one lesson; often

the details are unimportant. We note this here becausesome people might think that the unwilling friend isGod. Such an interpretation distorts the parable andtakes the focus away from the lesson of persistence orperseverance.

Some scholars propose that Lk’s use of “ask . . . seek. . . knock” in the present imperative suggests ongoingaction—as in “Keep asking, constantly seek, go onknocking.” The lesson here is not that we will necessar-ily get what we ask for but that we continue to ask withthe attitude in the prayer Jesus taught: “Thy will bedone.”The Fathers of the Church remind us that God gives

good gifts; sometimes, however, what we ask for is notwhat we should have. What we see as a fish or an eggmight really be a snake or a scorpion, and the Fathersays, “Sorry—not a good idea.”


On this date in 1962, St. John XXIII opened the SecondVatican Council. He threw open the windows of theChurch to provide the Holy Spirit easier access to theminds and hearts of Church leaders. His action andthat council were a formal act of faith, asking for a newPentecost in our time. It was a call to renewal, to makecourse corrections in any areas where Church practicemay have strayed from Jesus’ original intention. Everycouncil session began with a prayer to the Holy Spirit.It was raining in Rome on the morning the Council

opened, but just before the grand procession of bishopsbegan formal entry into St. Peter’s, the rain stopped,the clouds moved on, and the sun began to shine.Many people interpreted that act of nature as a signthat the Holy Spirit was indeed shining down upon theChurch—on her leaders and her people. In the earliest days of a new evangelization, Paul

had to call Christians back to a gospel based more onfaith than on law: to openness to the Spirit. Long beforemissionaries proselytized the First Americans, the wis-dom of many Indian tribes taught honor for the GreatSpirit, the sacred spirit within all people, and for life inharmony with the spirit’s teaching. The divine Spirit isin the DNA of humanity. Vatican II was the CatholicChurch’s reawakening to the Spirit. Today’s readingsencourage us to ask for the guidance of that Spirit forthe People of God today.

For more information about St. John XXIII, the pope whoconvoked Vatican II, visit saintoftheday.org.

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October 12, 2018

Friday of the 27th Week in Ordinary Time

Theme: Grace, not merit.


To defend his theology of “faith over works” and toconfirm that the Spirit comes through faith (3:2), Pauloffers as evidence what he reads in the JewishScriptures. He recalls that Abraham was counted asrighteous because he “believed God” (Gn 15:6). Paulargues that God promised Abraham, “All the familiesof the earth will find blessing in you” (Gn 12:3). Paul,therefore, concludes: It is by faith that gentiles aremade righteous.

Sometimes his exegesis of these passages is curious,at least by our standards. Recall, however, that Paulwas a Pharisee, well-versed in Torah and Jewish tradi-tion. He was also a master of apologetics. Less curiousperhaps and more understandable is his reference toHab, who prophesied that the one “who is righteousbecause of faith shall live” (2:4).

Paul then offers another convoluted argument toprovide further evidence: Just as one who fails to liveby the law is cursed (Dt 27:26) and one who is suspend-ed on a tree is cursed (Dt 21:23), Jesus intervened toremove the curse by his crucifixion so that gentiles mayenjoy the blessing of Abraham and “receive thepromise of the Spirit through faith.” St. John Chrysos-tom tried to explain it this way, “Thus the Crossremoved the curse, faith brought in righteousness,righteousness drew on the grace of the Spirit.”


When he commented on this passage, St. Augustinenoted that in Lk Jesus says he casts out devils by thefinger of God, whereas in Mt Jesus says he casts out bythe Spirit of God. This difference, Augustine conclud-ed, teaches us “what meaning to give to the finger ofGod whenever we read it in the Scriptures.” The Spiritis the finger of God’s power. Augustine likely recalledEx 8:15 where Pharaoh’s magicians, unable to dupli-cate the plague of gnats, admitted that Moses andAaron were abetted by “the finger of God.”

It is at least a curiosity that some scholars translatethe name Beelzebub as “Lord of the Flies” (the fourthplague in Ex is the swarm of flies) while others, basingtheir etymology in Mt 10:25, suggest “Lord of the

House.” Whatever its origin, in the Bible the nameBeelzebub generally designates the prince of demons,the head of a household of demons: Satan.

Lk uses this anecdote to develop a character profileof Jesus. Some people in the crowd have drawn a con-clusion totally opposite of the truth. Instead of seeingthe finger (Spirit) of God in Jesus’ work, they see thework of the devil. Jesus tries to reason with them, butLk gives us no reason to think the detractors have beenconverted. A miracle became the occasion for a misap-prehension. Lk here demonstrates how and why nei-ther Jesus nor his gospel was universally accepted.Refusal to recognize the finger of God makes a sinner’scondition even worse.


The challenge of today’s Bible readings may be sum-med up in two terms: 1) faith, and 2) the finger of God.

Paul is insistent that salvation comes not throughworks but through faith. In today’s first reading, heappeals to the Jews’ respect for Abraham’s faith-filledresponse to Yahweh. And when the Jews accuse Jesusof being in league with Beelzebub, Jesus insists that itis by the finger of God (the power of the Spirit) that hecasts out demons. According to Paul, faith is therequired setting for experiencing the power of theSpirit. Neither the Galatians nor the crowds accusingJesus saw the connection.

For many—if not most—people, the journey withand into Christ begins with a shallow faith, a faithcompromised by attention to the details of rules andrituals. “Tell me what I must do to be saved” is a typi-cal starting point. But in time we are called to a deeperfaith which recognizes that we follow rules and ritualsnot so that we can be saved but because we are saved!

I recommend to you Pope Francis’ latest apostolicexhortation Rejoice and Be Glad; he addresses these veryissues. Even faith is not produced by what we do;rather, it is a gift for those who acknowledge their needfor help. Faith puts the focus on God, not on our-selves—on divine goodness, not on human industry. Itis the finger of God that lifts the burden. It is heresy tobelieve that we do it all ourselves; we never outgrowour need for God.

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October 13, 2018

Saturday of the 27th Week in Ordinary Time

Theme: Identity and Incarnation.


The opening v refers back to Paul’s citation in Gal 3:10of Dt 27:26, which says that anyone who fails to live upto the law is cursed. The Sinai covenant was anexchange of promises between Yahweh and the people.Observance of the commandments, however, is, inPaul’s argumentation, insufficient to bring thepromised blessings because the law is not sufficientlyobserved by the people. Consequently, the Scripturesthat focused on law and sin give way to faith andgrace; faith in Jesus Christ sets Yahweh’s promise ofblessings into motion.

Paul describes the law as “a pedagogue,” a trainerfor children, designed to lead us to faith. Now thatfaith in Christ has come, the pedagogue is no longerneeded. The trainer who was given to teach us to bechildren of God has fulfilled his or her role; it is nowfaith that makes us God’s children. By virtue of ourBaptism into Christ, we are incorporated into God’sfamily, just as Christ is. The pedagogical role of the lawis no longer applicable because through the formal riteof Baptism we are officially adopted. And since we areChrist’s, we also share in the promises given toAbraham.

Paul’s argument about the primacy of faith is diffi-cult to follow, but he uses a methodology consistentwith his background and presumably understood byhis readers. Ultimately, he is telling them they don’thave to be circumcised: Faith is enough.


Just before the woman’s outburst of praise for Jesus,some people in the crowd have concluded that Jesus isin league with Satan: “With the help of Beelzebub hecasts out demons.” A voice from the crowd, however,counters the blasphemy, shouting a beatitude in praiseof Jesus: “Blessed the womb that carried you.” And asif to praise the one who praised him, Jesus respondswith a second beatitude: “Blessed are those who hearthe word of God and hold it fast.” Is it possible that, infact, Jesus was praising the woman for recognizing andacknowledging his goodness and holiness, a realitythat others rejected and denied?

In 11:27 of today’s reading, phulasso is often translat-ed “observe, obey”; in 11:21 of yesterday’s reading, it isoften translated guards. Given the context of today’sreading, the gist of that term is “to hold on to it, to keepit.” Many in the crowd heard the word, but few peoplereally listened. This woman did.

In his exegesis of this passage, Venerable Bede (d.735) deflected any misinterpretation that might de-grade or reject Mary’s role by affirming that she wasindeed blessed in that she was, in fact, the mother ofGod, but she is more blessed still in that she remainedthe keeper of the Word. In 8:19–21, Lk had alreadymade reference to Jesus and his relationship to his bio-logical and spiritual family: “My mother and mybrothers are those who hear the word of God and acton it.”


Some Jewish Christians, still fully dedicated to theHebrew Scriptures, insisted that gentile Christians hadto identify themselves as Jews by following Jewish lawand custom—most notably the ritual of circumcision.Paul, however, was equally insistent that salvationcame from an identity based not on observance of thelaw but on faith. In Paul’s theology, faith, not law, iden-tifies gentiles with Jews (“you are all one in Christ”).

The Jews had become so focused on law that theyforgot about faith and that faith made Abraham righ-teous. Paul maintains that it is by faith all of us becomechildren of God through Jesus Christ. This is the es-sence of his letter to the Gal.

Lk wrote that some of the Jews identified Jesus withBeelzebub. Jesus responded that their charge was irra-tional, for it would mean that Satan is working againsthimself! Someone from the crowd affirmed the good-ness of Jesus: “Blessed the womb that bore you!” Jesuscountered with another beatitude: “Blessed those whohear the word of God and keep it!”

Both readings today bring us back to the primaryfocal point of a Christian’s life—namely, Jesus Christ. AChristian identifies with him above all else, and aChristian’s ethics and observances stem from thatidentification. Jesus was incarnated through Mary, andhis word is to be incarnated in us.

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October 15, 2018

Monday—Teresa of Avila

Theme: Freedom in Christ.

Exegesis of the First Reading, Gal 4:22–24, 26–27,31—5:1 (467)

Dr. Andrew R. Davis

This passage continues last week’s readings fromPaul’s Letter to the Gal. Galatia was a Roman provincein central Asia Minor (modern-day Turkey); Paul visit-ed it on his second and third missionary journeys (Acts16:6; 18:23). Paul wrote this letter around 54 CE, mostlikely from Ephesus, to address the misguided teach-ing the Galatians received from other missionaries whofollowed him. Although they taught the necessity ofthe Jewish law for salvation, Paul reasserts the uniquesignificance of Christ.

Today’s reading comes from a section in which Pauloutlines the freedom Christ won and uses the story ofHagar and Sarah (Gn chs 16, 21) to explore the themeof bondage and freedom. Because Sarah was barren,she gave permission for Abraham to conceive a childwith their slavewoman, Hagar. After Hagar boreIshmael, Sarah conceived and bore Isaac. Although Ish-mael received a divine blessing, Abraham’s covenantpassed only to Isaac.

Reading this story allegorically, Paul connects theslave Hagar to Mount Sinai, where the law was given.This law is still binding in the present Jerusalem, butPaul calls the Galatians to the freedom of Jerusalemabove. Although this allegory has been interpreted as arejection of Jewish law, Paul’s real target is those whohad insisted on the law for the Galatian converts. Theirteaching is incompatible with the freedom of Christ.

Exegesis of the Gospel, Lk 11:29–32 (467)Dr. Andrew R. Davis

This week’s Gospel readings from Lk continue to fol-low Jesus’ journey to Jerusalem, where he will arrive inch 19. Today’s reading comes in the middle of a con-tentious dialogue between Jesus and the crowds. Somehave wrongly attributed Jesus’ power of exorcism todemons, and others have asked for further signs of hispower (11:15–16). Today’s reading is Jesus’ response tothe latter, whom he rebukes for their request.

After calling the crowd an ”evil generation” for evenrequesting a sign, Jesus nonetheless offers them one.The sign of Jonah alludes to the OT prophet who trav-eled to Nineveh and announced God’s judgment over

the city. This focus on the theme of judgment differsfrom Mt’s parallel reference to Jon and his three days inthe whale’s belly as prefiguring Jesus’ death and resur-rection (Mt 12:40–41).

Jesus expands on the theme of judgment by compar-ing the crowds to the queen of Sheba, who recognizedSolomon’s wisdom (1 Kgs 10:1–13) and to the Nine-vites, who repented when they heard Jon (Jon ch 3).The comparison exposes the blindness of this genera-tion, which cannot recognize an even greater authorityin their midst. It is also significant that the queen ofSheba and the Ninevites are not Israelites. Their exem-plary response, in contrast to the crowds’ suspicion,anticipates the mission to the gentiles in the decadesafter Jesus’ death.

Homily SuggestionRoger Lopez, OFM

The Old Testament has 613 commandments. TheCatechism of the Catholic Church has 2,865 teachings. Ourparents had rules: Don’t cross the street; come in whenthe streetlights come on; ask to be excused from thetable. Rules and regulations are a necessity that adoles-cents encounter on their way to adulthood. Commandswithout explanations are especially infuriating.

The people around Jesus failed to see the goodnessbefore them. He had just cast out a demon, and stillpeople wanted more. They were consumers lacking anopen heart to experience what he was offering. And ifhe worked another miracle, would that have pleasedthem? Probably not; they would have demandedanother and another. The law of Moses was not an endin itself, as Paul explains. But the law should ultimate-ly lead us to its source: freedom.

As we grow up, we only see laws and rules, not thedeeper value where they lead. Some adults fail to seethe connection. To the unopened heart, God’s com-mands rob one’s freedom to do what they wish. It’seasy to get caught up in a self-serving law: Do whatev-er gives me the greatest happiness. Those who seeChrist’s goodness, like today’s doctor of the Church,see the paradox about how the law frees us, inviting usinto the beauty of forgiveness, patience, hope, andlove.

For more information about St. Teresa of Avila, doctor of theChurch, visit saintoftheday.org.

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October 16, 2018

Tuesday [Hedwig, Margaret Mary Alacoque]

Theme: Walking the talk.

Exegesis of the First Reading, Gal 5:1–6 (468)Dr. Andrew R. Davis

This passage serves as a transition between the preced-ing section on faith and freedom and the letter’s con-cluding paranesis (exhortation). The initial statementabout the freedom of Christ and command to avoidslavery (v 1) both wrap up the allegory of Hagar andSarah and then look ahead to Paul’s advice to see free-dom as an opportunity to serve each other (5:13).Likewise, Paul’s reference to hope in the Spirit (v 5)resumes a previous theme (4:6, 29) that will soonbecome a point of emphasis (5:16–18, 22, 25; 6:1, 8).

This text offers important insight into Paul’s view ofthe Jewish law. First, it is important to remember thatPaul is not addressing Jews but rather gentiles whohad decided to follow Christ but were later told thatthe Jewish law was also required. Paul is not sayingthat the law is invalid (for Jews or Jewish Christians)but that it is unnecessary for the gentile converts whohave received from Christ the freedom to serve in love.If the Galatians choose to be circumcised, they will addthe requirements of the law to their free works of faith.Insofar as their performance of these requirementswould imply that Christ’s life, death, and resurrectionare insufficient for their justification, the Galatianswould be separating themselves from Christ and whatGod achieved through him. This justification comesonly through faith in Christ.


After several public scenes of confrontation, today’sreading offers a similar scene in a private setting.Invited by a Pharisee to dine at his home, Jesus aston-ishes him by not first washing before the meal.Although there is no biblical law requiring such wash-ing, there is evidence in the Talmud of the practiceamong priests and on holy days, including the sabbath.None of those circumstances applies here, but thePharisee’s reaction nonetheless implies that it was awell-established custom.

The Pharisee’s challenge becomes an opportunityfor Jesus to expose more generally the hypocrisy of thePharisees. Addressing not only his host but ”you (pl.)Pharisees,” Jesus explores the disparity between exter-

nal and internal realities. He compares them to dishesthat are outwardly clean but inwardly full of ”plunderand evil.” The cure for this inner greed is almsgiving.In this way, Jesus used a dispute over ritual purity toaddress a social concern.

As with all references to the Pharisees, this con-tentious exchange reflects attitudes at the time of theGospel writer more than in Jesus’ day. Often these dis-putes occur during a meal (5:29–39; 7:36–50; 14:1–24).

Jesus’ advice that the Pharisees should give almsmatches the instruction that he will tell his disciples in12:33. Such generosity will express their trust in God.


In the Blue Bloods TV show, actor Tom Selleck playsNew York City’s police commissioner. One day, he seesone of his officers walking down the street, smokingand using a cell phone—both violations for an officerin uniform. He finishes the cigarette and throws thebutt on the ground. Finally, the police commissionerconfronts him, ordering him to pick up the butt. Theofficer refuses, claiming it's now the city sanitationdepartment’s responsibility. The commissioner writesout a citation for littering, which leaves the officerangry and bewildered. In defense, the commissionerasks, “How can we expect our citizens to obey thelaws, if we, ourselves, do not observe them?”

Christ admonishes the Pharisees for not practicingwhat they preach. They have faithfully observed theritual washings of hands, bowls, and cups. But inside,their hearts are full of judgment, bitterness, and malice.They follow the letter of the law, failing to allow God’slaw to change their hearts, as Paul preaches to theGalatians. Outside actions are to reflect an inward holi-ness.

Every Mass invites us to allow the word of God andEucharist to change our hearts. We continue to comeback to the altar, knowing conversion takes time andwork. We can fast, give alms, and pray, but our livesneed to reflect the faith we profess. Unlike the officerfrom Blue Bloods, let us not be blind to the unbreakableconnection between the law and our lives.

For more information about Sts. Hedwig and MargaretMary Alacoque, visit saintoftheday.org.

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October 17, 2018

Wednesday—Ignatius of Antioch

Theme: The Church together.

Exegesis of the First Reading, Gal 5:18–25 (469)Dr. Andrew R. Davis

This passage comes from the paranesis (moral exhorta-tion) that concludes this letter (and Paul’s others). Thissection began in 5:13 with Paul urging the Galatians touse the freedom they have received from Christ toserve each other rather than the flesh. Not only willthis loving service fulfill the Jewish law from whichthey have been freed, but by not serving the flesh, theywill live by the Spirit (5:14, 16).

In today’s reading Paul expands on the oppositionbetween flesh and Spirit, specifying how each is ex-pressed in concrete actions. His contrasting lists of theworks of the flesh (Rom 1:29–31; 1 Cor 6:9–10) and thefruits of the Spirit resemble the lists of virtues and vicesthat were produced by Stoic philosophers duringPaul’s time. However, this formal similarity does notmean that Paul is simply repeating popular ethics ofhis day. Rather, he has enlisted a familiar form for hisdiscourse on life in the Spirit.

The works of the flesh in vv 19–21a seem to begrouped in four categories: debauchery, idolatry, anti-community behavior, and self-indulgence. Of these theanti-community behavior predominates, accountingfor seven of the total 15 examples; three of those(hatreds, dissensions, and factions) are not found in theStoic vice lists. This distinctiveness suggests Paul isaddressing particular issues within this community.


In today’s reading Jesus continues his condemnation ofthe Pharisees. The passage is punctuated by four”woe” sayings, the first three addressed to the Phari-sees and the last one to scholars of the law. (Thelawyers get two more woes in vv 47 and 52, bringingthe numbers into balance.)

Having criticized the disparity between outwardpurity and inward greed, Jesus offers another exampleof such disparity, this time between action andmotives. Giving tithes (a tenth of one’s income) ispraiseworthy, but it should be rooted in judgment (orjustice) and love of God. Jesus’ insistence on judgment(or justice) and love of God echoes the great command-ment in Lk 10:27 to love God and neighbor.

The passage turns on the word love, which, accord-ing to Jesus, the Pharisees have misdirected. Instead ofloving God, they love their seats of honor, not unlikeJesus’ own disciples (9:46–48; 22:24–27). Jesus humblesthe Pharisees by comparing them to unseen graves.Not only does the image bring them low, it suggeststhat like a real grave (Nm 19:16–19), they are the sourceof the impurity that they so fastidiously avoid.

In the last two vv, a scholar of the law among thePharisees (5:17) protests and is attacked by Jesus. Aswith the metaphor of unseen graves, Jesus focuses onthe negative effect these lawyers have on the peoplethey should be leading.


There are no individual Christians. Baptism welcomesus into a community, the Church. The minister says tothe child: “The Christian community welcomes youwith great joy. In its name, I claim you for Christ.”Following Jesus means being part of a larger body ofpeople who support, encourage, and work with oneanother toward salvation.

Many religious leaders of Jesus’ time failed in thisregard. They knew the law and followed it exactly;that’s good. The problem was they did not use thatknowledge for the sake of others: to support, encour-age, and work with them toward salvation. The leaderscriticized in today’s Gospel tied up heavy burdens forother people to follow, desiring honor. They had agreat responsibility to the community, but they did notcoach and motivate others with that knowledge.

As a community of believers, we are invited into thelives of other believers. Through daily Mass we get toknow each other, more than on the surface. We shareour faith with one another, call them when we do notsee them at church, comfort them when a loved onedies—this is Church. In these simple moments, we seethe fruit of the Holy Spirit; we see life. By God’s grace,we do not work toward our salvation alone. Side byside, we support, encourage, and work together. Thismakes the burden of life bearable. Instead of piling upweights upon people’s shoulders, we can lighten themwith our love and mercy. That is the power of Church.

For more information about St. Ignatius of Antioch, visitsaintoftheday.org.

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October 18, 2018

Thursday—Luke

Theme: Seeking the lost.

Exegesis of the First Reading, 2 Tm 4:10–17b(661)

Dr. Andrew R. Davis

This passage comes from 2 Tm, which with 1 Tm andTi form the three Pastoral Letters in the NT. The centralconcern of these letters is not the spread of Christianfaith, as we find in Paul’s early letters, but the pastoralcare of established communities that were preparingfor a future without the missionaries who had foundedthem. Today’s reading, for example, follows a movingdescription of Paul’s imminent death (4:6–8).

Most scholars think that 2 Tm was not written byPaul himself but by a disciple who knew Paul and hisstyle well enough to reproduce a farewell letter in hisvoice. 2 Tm is distinctive for its personal quality.Lacking the attention to Church offices, as found in 1Tm and Ti, it reads as a farewell address to Tm, Paul’smost loyal disciple (Phil 2:19–22) and co-sender of sixof his letters.

Especially poignant are Paul’s descriptions of hisabandonment, mentioned twice in today’s reading (vv10, 16, and 1:15). Only Lk remains with him (v 11). Thisis one of three NT references to Lk (Phlm 24; Col 4:14),all of which mention him with Demas and Mark. It isalso likely that Lk should be included in the ”we” pas-sages from Acts (16:10–17; 20:5–15; 21:1–18; 27:1—28:16). Many identify this Lk with the Gospel writer, butbecause of various discrepancies between Acts and thePauline letters, this identification is uncertain.


This reading describes the mission Jesus gives to 70 (or72) of his disciples. They are tasked with arranginghospitality for Jesus as he makes his way to Jerusalem.However, it is soon clear that these 70 are more thanadvance men and women. They are told to heal thosewho receive them and announce the kingdom of God(v 9). These are the same tasks Jesus had given to theTwelve when he missioned them (Lk 9:2).

Other commonalities—such as the call to poverty(9:3; 10:4) and the instruction to shake off inhospitalitylike dust (9:5; 10:10–11—show that the mission of the70 is an expansion of the Twelve’s mission. But a keydifference between the two missions shows the impor-

tance of the latter. Whereas the return of the Twelve istersely reported (9:10), the 70/72 return and joyfullyshare their success with Jesus (10:17–24). The richnessof the latter report foreshadows the further expansionsof Jesus’ mission in Lk/Acts.

The two numbers of missionaries arise from differ-ent manuscripts, but the discrepancy oddly connectswith the OT background of this story. It seems basedon the 70 elders designated to receive a share of Moses’prophetic spirit, but the spirit fills two more who hadnot been designated (Nm 11:16–30). Some are jealousof the two extras, but Moses insists that the moreprophets there are, the better.


Before cell phones, people easily got lost. They wouldbuy a road atlas at gas stations or glue their eyes to”TripTiks” from AAA. One wrong move in a congestedcity could breed anxiety and frustration. Rooted inpride, some drivers refused to stop and ask for direc-tions. But more than anything, being lost meant a lossof control, a feeling of helplessness.

Two by two, Christ sent his disciples out to preachthe Gospel, taking nothing for the journey: no moneyor clothing. Even amid anxiety and frustration, theywere to trust totally in the Lord. Paul knew this well;he was abandoned, used, and hurt by many. Luke wasthe only one who remained steadfast as his compan-ion.

Living as a Christian in the world can be challenge.People often feel lost. When sickness strikes, we feelalone; in financial troubles, we are nervous; with bro-ken relationships, we are abandoned. During suchmoments, can we be like Luke and stand by those whofeel lost and cannot find their way? In these moments,we are a hand that reaches out to rescue those who aredrowning in the sea of despair. We are hope for thehelpless and refreshment for the weak.

For more information about Luke, author of a Gospel andActs of the Apostles, visit saintoftheday.org.

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October 19, 2018

Friday—Jean Brébeuf, Isaac Jogues & Comp.

Theme: Speaking a hard truth.

Exegesis of the First Reading, Eph 1:11–14 (471)Dr. Andrew R. Davis

This passage begins a series of readings from Eph thatwill continue until the end of this month. Althoughsome scholars regard Eph as authentically Pauline,most think it was written by one of his disciples, whoreproduced Paul’s thought and language but alsoemployed his (the disciple’s) own distinctive style. Thefocus of the letter is a vision of a Church unified inChrist with an exaltation encompassing all of creation.The letter consists of two halves: theological teaching(chs 1–3) and moral exhortation, paranesis (chs 4–6).

Today’s reading is the last part of a lengthy blessing(1:3–14) after a salutation. In the Greek these 12 vv area single sentence! Such a blessing is unusual in Paul’sletters, which, except for 2 Cor, feature thanksgivingafter the salutation. This blessing before the thanksgiv-ing (1:15–23) is indicative of the liturgical style of thisletter. The best parallels for this blessing come from theOT (1 Kgs 8:15, 56; Ps 72:18–19) and Jewish worship.An example of the latter is the Canticle of Zechariah(Lk 1:68–79). The blessing in Eph ch 1 praises God foruniting all things in Christ (v 10).

The shift from ”we” to ”you” (vv 13–14) likelyreflects the difference Paul sees between JewishChristians like himself, who were the first believers (v12), and gentiles who have now come to believe inChrist (2:11–12).


Today’s Gospel reading consists of warnings againsthypocrisy (vv 1–3) and fear (vv 4–7). The first begins asa continuation of Jesus’ attack on the Pharisees, whomhe accused of hypocrisy in 11:37–44, but it becomes ateaching about public and private witness. Jesus com-pares the Pharisees’ hypocrisy to yeast because itworks its way through the community without notice.The lesson for the disciples concerns their own words,which they express in secret; Jesus insists that thesewords will come to light.

The content of the disciples’ whispered speech isunclear. It could include despicable words that wouldembarrass the speakers and the community if they be-came public, or it could be words of faith that are

expressed only in private, out of fear of public reac-tions. Because the passage goes on to address the disci-ples’ fear, the latter seems more likely.

The second warning focuses on fear, a word whichoccurs five times in vv 4–7. Jesus tries to redirect thedisciples’ fear of death to a potentially worse fate afterdeath, namely, Gehenna. This Hebrew word refers tothe ”valley of Hinnom,” which ran on the west andsouth of Jerusalem and is mentioned in the OT as thesite of illicit worship. It was also where trash wasburned and became known as a place of fiery punish-ment for sinners. Although this fate is worthy of thedisciples’ fear, Jesus assures his disciples by remindingthem of God’s unlimited care.


There is a difference between being nice and being lov-ing. Think of the all the things that people need to hear.Maybe someone is walking down the road of destruc-tion due to alcoholism, or one’s actions make us feeluncomfortable. The nice thing to do is ignore it andhope it will get better. The loving thing to do is revealthe truth to the person. St. Augustine once said: “Truthis like a lion. It does not need to be defended. It onlyneeds to be let loose, and it will defend itself.”

Both St. Paul and Jesus are telling the people to holdsteadfast to the truth of Christ’s Gospel. God’s peopleare to be people of truth: not afraid to proclaim thepower and love of God. Losing heart is the danger.When we hear the truth but despair, that is deathbeyond the body—that is the death of one’s soul.Despair ignores truth.

Accepting what a loved one needs to hear is hard.Children counseling parents, friends admonishingfriends, spouses warning spouses—such situations aredifficult. It is easier to remain silent or pretend some-thing hazardous is “not a big deal.” That is not love; itis being “nice.” Speaking the truth must always berooted in love. Sometimes, we must lovingly continueto speak the hard truth repeatedly. But let us alwaysremember that Christ’s Spirit will be present.

For more information about Sts. Jean Brébeuf, Isaac Jogues,and Companions, visit saintoftheday.org.

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October 20, 2018

Saturday [Paul of the Cross]

Theme: Preaching with our hands.

Exegesis of the First Reading, Eph 1:15–23 (472)Dr. Andrew R. Davis

Following the unusual blessing in Eph 1:3–14, today’spassage features the thanksgiving section that typicallyfollows the opening salutation. Besides expressingPaul’s gratitude for the faith of those who receive thisletter and his prayer that they come to even moreknowledge of Christ, this section introduces the uni-versal Church as a central theme of the letter. Thevagueness of the intended recipients is one reason whyscholars think Eph was written to be circulated ratherthan for a specific community.

The prayers in vv 17–18 for recipients to becomeenlightened by the divine spirit of wisdom and revela-tion (Col 1:9) echoes the preceding blessing, whichacknowledged the wisdom and insight that God hasalready given to make known the mystery of his will(1:8–9). In both places this insight is connected to theHoly Spirit (1:13–14, 17). This theme of the mysterymade known through the Spirit’s revelation is a keytheme of the letter (also in 3:2–5, 8–10, 18–19).

The thanksgiving then identifies the Church as theBody of Christ (vv 22–23). This image differs from itsuse in the undisputed Pauline letters, in which thecommunity of believers is called the Body of Christ(Rom 12:4–8; 1 Cor 12:12–17). Here the Church (Gr.ekklesia) is named explicitly, and Christ is featured as itshead (5:23; Col 1:18, 24). Ekklesia in Eph refers to theuniversal Church, not local communities.


Today’s reading begins by further addressing the disci-ples’ fear of public witness (vv 8–9). Having challengeddisciples who express their faith only in whispers (12:3), Jesus reveals what is at stake in their public confes-sion. The disciples’ public acknowledgment or denialof Jesus will determine how they are acknowledged ordenied by the angels. The balanced repetition in thesevv, with only the main verb changed between them,reinforces the two fates the disciples face.

The reference to denying Jesus foreshadows Peter’sdramatic denial in Lk 22:34, 57–61. As Jesus intercededon behalf of Peter (22:32), so here he promises forgive-ness for anyone who speaks against him (v 10).

Blasphemy against the Holy Spirit is another matter,however; this rejection will not be forgiven. Jesus couldrefer here to disciples who refuse to acknowledge theHoly Spirit in their public confession, or it could referto disciples who reject the guidance of the Holy Spiritduring the trials they will endure. The scene depictedin vv 11–12 supports the latter interpretation. Jesuspromises that the Holy Spirit will teach the discipleswhat to say when they stand before hostile authorities.Indeed, when Peter is later questioned by the Jeru-salem Council, his response is inspired by the HolySpirit (Acts 4:8). The rejection of such guidance is theblasphemy against which Jesus warns (12:10).


Preaching Jesus Christ can be intimidating. We worryabout how people will perceive us, judge us, and treatus. In these moments we acknowledge Christ beforeothers. The reality is that not everyone has the trainingand skills to preach or teach. And that is understand-able. But there are various ways one can preach with-out speaking.

Christ anticipates the challenges his disciples willface. They will be questioned and hated. But they willdesert him, denying him at a moment when theyshould have stood their ground. He continues, sayingthat such desertion will be forgiven. Just do not doubthis Spirit, which will always be present in the momentswhen they feel abandoned or powerless.

At its most fundamental core, we are called topreach with our hands. We preach Jesus Christ in thekindness we extend to the stranger on the street corner.We preach Jesus Christ when we are patient with anannoying coworker. We preach Jesus Christ when weare vulnerable to our loved ones.

And in these moments, we can be judged and mis-treated for the goodness we extend. But we do not loveothers because of their “thank you’s” or compliments.The love of Christ compels us. And even when we feelabandoned and powerless, we know that God the HolySpirit will be present, strengthening us, encouragingus, comforting us. That is the promise of God.

For more information about Paul of the Cross, visitsaintoftheday.org.

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October 22, 2018

Monday [John Paul II]

Theme: Trust in God alone.

Exegesis of the First Reading, Eph 2:1–10 (473)Dr. Mary Ann Getty

Eph seems to be a general letter written by a disciple ofPaul. Although the basic thinking is rooted in Paulinetheology, the development, especially of Christologyand ecclesiology. seems to be well beyond what Paulhimself says. Eph is influenced by liturgical, moral,and catechetical developments that postdate Paul’sown life.

We see such elements in our reading that describesthe divine plan now unfolding in the lives of believers.This plan contrasts the present age with “then” or“once” (the past), the wrath we deserve versus the richmercy we receive, and our former lives according tothe flesh versus the life we have in Christ. By the timeEph was written, the issue of inclusion of the gentileswas resolved, and believers seem to have movedbeyond thinking of the law of Moses as an insurmount-able boundary between Jew and gentile.

Borrowing sometimes from gnostic and Hellenisticlanguage as well as Jewish apocalyptic themes, Ephcontrasts “our” previous way of living when “we” fol-lowed every whim and fancy to our present lives thatmanifest God’s kindness and grace in us. Consistentwith the thinking of other deutero-Pauline letters, Ephwarns believers to reject the devil, the flesh, and the“prince of the air,” leading “the life of good deedswhich God has prepared for us in advance.” We aretruly God’s handiwork, created in Christ Jesus andempowered by God’s love.

Exegesis of the Gospel, Lk 12:13–21 (473)Dr. Mary Ann Getty

Out of the crowd, a man shouts a question to Jesus,asking him to arbitrate a dispute with his brother. Thequestioner assumes Jesus is a lawyer or judge. ButJesus refuses this identification and, once again in Lk,shows rather that he is a prophet. Jesus’ answer warnsagainst what for Lk is one of the greatest sins: greed.Jesus says, “Watch out; avoid every form of greed,“ avice hard to measure or to limit. For Lk it is one of themost selfish of human tendencies.

In the parable that forms Jesus’ answer, a rich manwho had an abundant harvest ruminates within him-self how to best preserve it. Lk uses this verb of self-

reflection in a negative way, illustrating how futile it isto listen only to one’s own counsel. Because the richman seems to realize that life is fragile, he strives toprotect it with possessions. He builds a barn in whichto store his great crops.

His concerns are purely self-centered; his solution isabsurd. He has assumed that once he provides for hisfuture, without consideration of God or neighbor, hecan “eat, drink, and be merry,” an expression of think-ing that there is no tomorrow. His selfishness is alsofoolishness. “This night” his soul is asked of him. Uponhis death his possessions are scattered. He neglectedwhat matters before God. The final line of Jesus’ para-ble reminds us to store up riches that count in God’seyes. That is our only hope.

Homily SuggestionSteven R. Thoma, CR

A TV commercial for a company that sells preciousmetals reminds viewers that the world is a dangerousplace and that our economy could collapse, leaving usdestitute. Gold, however, if we’ve invested in it, willsave us. As North Americans we know the value of“saving for a rainy day.” There is wisdom in beingfinancially responsible, but sometimes our financesconsume us, and we forget about God, who is the ulti-mate source of salvation—not gold.

The people of Jesus’ time were no different. As Lukereports today, there is a problem between two brothers.One has the physical inheritance; the other wants it.Jesus turns this worldly issue into a powerful parable,one that reminds us that we can be so focused on thephysical that we forget to take care of our spiritualneeds. The “good things” of this life will not save us inthe end. Only God saves.

St. John Paul II knew this very well. He faced theNazis, the Communist party, and even a bullet from anassassin’s gun, knowing that God would save him. St.John Paul II fought injustice and worked against evil.He showed us how to be compassionate and forgive—even how to die with dignity. But most importantly, heshowed us how to “store up treasure in heaven,”knowing that God is the one who saves.

For more information about St. John Paul II, pope from 1978through 2005, visit saintoftheday.org.

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October 23, 2018

Tuesday [John of Capistrano]

Theme: St. John’s capstone was Jesus.


Here the dynamic between “you” and “we” seems toindicate the status of gentile Christians and JewishChristians respectively. Previously separated by thelaw of Moses that served as a barrier excluding gen-tiles, the Christians in Ephesus learn how things havechanged “through the blood of Christ. We werestrangers to the covenant and its promises, as well as toone another. Christ has reconciled us, making peaceamong us. We who were far off are brought near.”

There is a great deal of hope expressed in this pas-sage. Especially noteworthy and consistent is the re-peated use of the past tense to convey that we havealready received spiritual gifts in Christ. Eph employsnot only theological but also political language tostress our unity. Aliens no longer, we are fellow citizenswith the saints. We belong to the household of God,founded on the prophets and apostles. We are a holytemple. There is a glorious future as we become adwelling place for God in the spirit.

Our former status is described in terms of barriers,boundaries, exclusion, and hostility. What we havebecome through Christ is a community formed bybonds of love and mercy that cannot be broken.


The preceding section of Lk spoke about gaining andpreserving treasure before God. Our reading focuseson remaining faithful as the fundamental service re-quired of Jesus’ disciples. In this short, dense reading,we see one of Lk’s many uses of a dramatic reversal.Jesus instructs his followers to be watchful and ready,with “belts fastened” and “lamps burning.” The belt isa loose reference to Moses’ command to the Israelitesescaping Egypt that they “gird their loins” and beready to leave on short notice when the right timecomes.

Jesus promises that if his followers do likewise, he asthe master will be so pleased on his return that he willmake them sit down at table while he serves them! Themaster puts on his apron, an expression using the sameverb; the master thus gives his disciples a model of ser-vice. There were no locks on doors to keep a house safe

in Jesus’ time. Servants who kept the night watch werea crucial part of a home’s security; if they slept, theywere useless. The master relied on them.

On his wedding night, this was all the more impor-tant. The returning groom should not have to wonderif his home and bride are safe. That is the job and thepoint of having servants. In this miniparable the mas-ter is extraordinary. He has every right to expect hisservants to be alert and waiting. Yet their rewardexceeds all expectations. He can expect their faithfulservice. He will instead serve them.


John was born in Capistrano, Italy, in 1385. He was aneducated man and found himself as a lawyer doingquite well for himself. He was even elevated to gover-nor of Perugia, a large city of the area. By today’s stan-dards we would say that he ”had it made.” He wassuccessful, had money, and exercised power. One day,however, after a dispute with a neighboring city, Johnfound himself imprisoned. In a dark cell, he realizedthat something important was missing from his life:Jesus, the capstone. John’s conversion was complete;he gave up his successful political career, joined theFranciscan community, and pledged his life in serviceto Christ. In captivity John learned that Jesus is the cap-stone, and only “through him the whole structure isheld together.”

St. John lived out Jesus’ message by preaching andteaching throughout Eastern Europe. He used his tal-ents for the glory of God rather than his own. John’sloins were girded; his lamp was lit. He models for uswhat it means to be a Christian even today.

We are likewise gifted individuals, brothers and sis-ters to each other, with Jesus as our capstone. Like Johnwe are called to use our talents in service of Jesusbecause at the end of our lives we, too, want Jesus tofind us vigilant and waiting. What joy it will be to haveJesus wait on us, his lowly servants!

For more information about St. John of Capistrano, visitsaintoftheday.org.

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October 24, 2018

Wednesday [Anthony Mary Claret]

Theme: We are stewards of God’s message.


As steward of God’s wisdom, Paul is entrusted withpreaching the mystery of Christ. The term ”mystery”would have been known to the Ephesians throughboth Greco-Roman and also Jewish eschatologicalsources. Gentiles would have thought immediately ofthe powerful spiritual forces for both good and evilthat permeate the world—and, at least to some extent,control humanity. They believed that greater knowl-edge of these forces was revealed to the wise, the gnos-tics. Members of the Jewish Qumran community be-lieved that they were entrusted with the divine plan ofsalvation, secret until the end of the age when it wouldbe revealed to all.

Eph uses the term ”mystery” as one more themeunifying gentiles and Jews. Eph pictures Paul in prisonnear the end of his life. When believers read all thatPaul has written and has fought for during his min-istry, they will understand that the gentiles are nowcoheirs with the Jews, “members of the same body andsharers of the promise.”

By referring to himself as the “least of all believers,”Paul is identifying with the gentiles. In and throughthe Church, we are freed from the malevolent “princi-palities and powers.” Although undeserving, we cannow approach God with confidence. This is due to thesaving work of Jesus Christ.


Lk’s Gospel emphasizes the journey theme as well asthe frequency of the household meal settings whereJesus instructs his disciples. After yesterday’s reading,today’s Gospel elaborates on the duties of servants,especially the head servants called “stewards.” Theseare entrusted with the master’s household as well as itspossessions and supervising all other servants.

An eschatological dimension makes the steward’sduties even greater. Like a thief in the night, the Son ofMan may appear when we least expect him. The stew-ard assures that all is safe and working as it should inthe master’s house. He guards against any threat. Onesuch danger could come from within if the steward orthe other servants are disobedient, lax in their duties,

or if, even worse, they abuse others and loot the mas-ter’s goods. Paramount here is the trust the owner hasplaced in his servants during his absence.

Peter is the disciples’ spokesperson. Whereas Mttends to emphasize Peter’s authority, Lk stressesPeter’s role as steward; his authority is in his service.He is a fellow servant with others, assuring that thehousehold, the Church, is truly following its master’swill. As household manager, the steward rations thegrain. This could suggest communal meals, the Eu-charist, and/or the kind of common offerings the earlyChurch used to feed the poor and carry out similarcharitable acts.


A steward is a person in charge of the master’s prizepossessions: the house, the fellow workers, the busi-ness, and even the money. Everything! None of it isowned by the steward, of course, but she/he is incharge of it to help the master accomplish his will. Inour first reading, St. Paul calls himself a “steward ofGod’s grace,” which has nothing to do with houses ormoney—but something far more important: the mys-tery of Jesus, who is our salvation. Paul shares with theEphesians and us that we all belong to God throughthe blood of Jesus. There is no longer gentile or Jew,slave or free. Through Jesus’ cross and resurrection, weare saved and part of the same body of Christ.

Since this is the case, Christians everywhere arecalled to know the Lord’s will and be ready when hecomes again. We are to share the good news throughteaching and preaching. Being ready means living alife like Jesus. Being a good steward means cherishingwhat has been given to us and passing it on.

St. Anthony Mary Claret founded the MissionarySons of the Immaculate Heart of Mary (aka theClaretians) in the 19th century to do just this: to preachthe good news in a world that was falling asleep wait-ing for Jesus to return. Even today, their religious com-munity models the New Evangelization and what itmeans to be stewards of God’s grace. May their stew-ardship and ours reveal to the world God’s mysterythat is perfectly good.

For more information about Anthony Mary Claret, visitsaintoftheday.org.

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October 25, 2018

Thursday of the 29th Week in Ordinary Time

Theme: Knowing Jesus brings unity.


In confidence, Paul humbly kneels and brings his peti-tions to God the Father. He prays as part of the familyof God, a reference less subtle in Greek where the termfor family (patria) is clearly related to the term “father“(pater). As in Jesus’ own prayer, Paul brings togetherheaven and earth as having a common goal, the samesovereign God.

Paul prays first that believers will be strengthenedthrough the workings of the spirit in keeping with theunfathomable riches of God’s gifts. Secondly, he praysthat Christ will dwell in our hearts through faith andthat charity will be the foundation of our lives. Thirdly,Paul prays that we will be able to grasp the extent ofChrist’s love and ultimately be one with God. This willmean that we experience the fullness and power ofGod’s love.

As is often the case in Jewish prayers, Paul con-cludes with a doxology. He acknowledges and blesseswhat has been accomplished in Christ and is now seenin the Church. The doxology praises in exuberant, su-perlative language the power of God’s work in us, theChurch. Through Christ, God bestows on us more thanwe can ever ask or imagine. Here we are beyondwords. All glory goes to God, forever and ever. Theinfluence of the liturgy in developing both the prayerand the “resolution” of the doxology is clearly seen.


Lk is writing in the “in-between” time, after the min-istry of Jesus but before his return as Son of Man. Lkhas stressed the disciples’ role as servants of the house-hold of the prophet, Jesus. Lk suddenly moves fromwarning against complacency to a stark warning aboutthe high cost of discipleship.

The image of fire could have at least two meanings,both appropriate in this context. Fire is at once danger-ous and attractive, threatening and welcome. Fire is astock apocalyptic image associated with burning upand destroying. Jesus the prophet thus echoes Elijah’sbattle against the false prophets. Lk also uses fire as asymbol associated with the Spirit and Pentecost whenthe Church is set ablaze with a worldwide mission. In

that context, Jesus speaks about his “baptism,” hisimmersion in the mission for which he has been sentand that he is now on the road to accomplishing. Theprophet is explaining why the Prince of Peace is nowthe source of so much division. Many are rejectingJesus in his own lifetime, in Lk’s time, and in ours.

Jesus’ message is divisive in that households arenow split, and followers are required to bear witnessfor or against Jesus. While we know that Jesus came tobring ultimate peace, in our interim time, the prophetevokes division. Jesus longs for the fire to catch hold inour hearts just as he himself is impatient to fulfill God’swill. This ch on the responsibilities of being Christ’sservants is more challenging than comforting.


As the midterm elections draw closer, we all knowwhat division looks like. Democrats and Republicansseem to be total enemies. Liberal ideas and conserva-tive ones seem not to fit together at all. Our countryseems to be divided over religion, race, access to healthcare, money, jobs—and the list goes on and on. We area divided people.

A quick glance at the words of Jesus today (“Do youthink that I have come to establish peace on earth? No,I tell you, but rather division”) would seem to be whatJesus wants. That thought would be wrong! Jesus is nottalking about worldly divisions but rather divisionsthat come because some people believe his messageand some do not.

Jesus wants those who believe in him to be on firewith the good news and how he wishes “it werealready blazing!” Our job as Christians is to point outthe truth, who is Jesus. We need live deeply, trustingand loving God so that others will take notice. Wearen’t violent, but we speak a truth that many peopledon’t want to hear.

As we grow close to election season and the holi-days soon after that, try bringing up to your family andfriends the Catholic Church’s teachings on abortion,same-sex marriage, assisted suicide, or immigration,and watch the divisions take shape. As painful as theyare, it is important to be faithful to Jesus’ baptism.After all, these teachings are about Jesus’ love, eventhough they may not bring peace.

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October 26, 2018

Friday of the 29th Week in Ordinary Time

Theme: Jesus is the Messiah.


Eph now begins the moral conclusions flowing fromthese beliefs. Some interpreters have referred to the“seven unities” that bind us in the community of faithby the Holy Spirit: one body, one spirit, one hope, oneLord, one faith, one baptism, and one God. Believersare urged to preserve the unity they profess inBaptism, bearing with one another in charity, a termderived from charis (grace). It is freely given to us andmeant to be lived by us in the Church. Eph makes this plea, putting before believers’ eyes

the model of the apostle Paul, a “prisoner for theLord.” This is a later reflection on the sacrifice of Paul;in several of his authentic letters, he refers to himself asa “slave” of Jesus Christ, a term meant to describe thefullness of his commitment to the gospel. But it wasalso a historical reality occasionally during Paul’s min-istry—according to his own testimony about hisimprisonments and according to Acts. And the final image of the apostle at the end of Acts

shows him under house arrest, awaiting trial. Traditionhas him put to death in Rome around the same timethat Peter was executed. Paul’s status as a “prisoner ofChrist Jesus” indicates his spiritual state and alsoimplies a communal dimension to include all believers.It has the same meaning in a shortened form, referringto believers as those who are “in Christ.”


Jesus continues his parabolic way of speaking, chal-lenging his hearers who clearly know how to read thewinds and predict the weather but know little aboutthe road they are traveling. Today we can observe thesame thing about our commonsense knowledge on ahost of subjects—except our standing before God. Theterm “hypocrites“ is more common in Mt and a littlemysterious here because it would usually refer to thosewho know one thing and act another. Yet Lk explicitly says the people do not know how to

interpret the present. The original sense of “hypocrite”is one who plays a part, wears a mask, and assumes afalse identity as an actor in a play. The prophet herecontinues his warning that his hearers should feel the

urgency of the call they follow. A voice from the crowdhas asked Jesus to be a judge between him and hisbrother. Jesus challenges his hearers: “You be thejudge!” On the way to meet the magistrate, wisdomdictates that we learn the terms of the charges againstus. We should settle with our adversary along the waylest we are overwhelmed by a judge’s harsh sentence. For Lk, we are the debtors along the way, and it is up

to us to settle our affairs as we go. Otherwise, we arehypocrites, playing a part—perhaps as an innocent,perhaps as one pretending not to know our destina-tion. We should not waste all our time, talent, and ener-gy by naming the shifting winds without wonderingwhere the road takes us.


Even today most farmers understand the weather byobservation. They can see the clouds, feel the wind,sense the moisture in the air, and predict what the daywill bring. It’s in their DNA. Most city folks like us runto the radar on TV to see what the day will bring.When Jesus speaks to the crowds in our Gospel, heuses a weather image to explain his message. Theywere people who understood well the “signs of thetimes.“ They knew what the day would bring by obser-vation.Sadly, observant as they were, they missed some-

thing more important than the weather. They failed tosee and believe that Jesus, who was standing in theirmidst, was the Messiah. What should have been part oftheir DNA, like reading the weather, was missed. All week long at Mass, the first reading has been

from the Letter to the Ephesians. The author of the let-ter has Paul sitting in prison, waiting for his executionand reflecting upon Christian life. The little portion wehear today describes how we are to act because wehave faith in Jesus Christ. As a gift we’ve been offeredsalvation. Because of this we are reminded to live aworthy life. Plain and simple, the author reminds theEphesians and us that charity is a Christian’s bottomline. We are to be humble, gentle, patient, bearing withone another. A Christian’s life is one of constant charity.Our love should be so observable that even a farmer ofJesus’ day couldn’t miss who we are.

WeekdayHomilyHelps




October 27, 2018

Saturday of the 29th Week in Ordinary Time

Theme: Turn away from sin.


Continuing its reflection on the moral life of the com-munity, Eph takes up the issue of the diversity of giftswhile also stressing unity and charity. This sectionillustrates a transition period between the localChurches founded by Paul and the more complexecclesiastical structures created after Paul’s death. YetEph is written in Paul’s name. Thus the author candraw on the apostle’s authority, reputation, and thebonds of love that communities like the one in Ephesuswould feel for their beloved apostle.

To underscore the universalism of God’s gifts, a pas-sage from Ps 68:18 is loosely quoted and interpretedChristologically. Christ’s mission extended to the high-est heights and the lowest depths. The “host of cap-tives” means that all creatures, spiritual and human,physical and mental, are made subject to Christ who,taking on all, has saved all. Thus all offices in theChurch, from apostles to lowly servants, are broughtinto obedience to God in Christ.

The vagaries of divisive philosophies and cults nolonger threaten the unity of those who serve Christ inthe Church. Having begun the section with a medita-tion on unity, Eph now concludes that we all as oneprofess the truth in love, having grown into maturity inChrist. The Church builds itself up in love so that noth-ing can ever divide its members.


The first half of our reading alludes to events foundonly in Lk. The first section suggests Pilate had Jewskilled while they were offering sacrifice. While this isnot independently attested, it is in keeping withPilate’s reputation for using his authority in cruel,heartless, and abusive ways—especially when he wasdealing with the Jews.

The second allusion is to innocent bystanders gath-ered at the city wall, crushed by a falling tower. Thelesson of both events is the same: Sudden, tragic, andpublic deaths should not be judged as punishmentsfrom God because the victims are great sinners. TheBible is full of warnings that death often comes sud-denly and unexpectedly. Jesus himself is on his way to

a most tragic death. Indeed, his death will be a scandalto many and will be used as an argument against theclaim that he is the Messiah. His followers must learnto reinterpret this event in a very different way.

Lk makes distinctive use of the images of a fig treeand a vine, symbols often used of Judaism but heregiven a more general sense. The owner visits themoften to see how they are faring. After three years offailing to see any growth, he seeks to destroy them. Butthe vinedresser intercedes and offers to give them extranurturing. The prophet relents but warns that time isrunning out. He and the caretaker agree that if there isno fruit in another season, the vines will be cut down.This warning is meant for all to hear and heed.


Jesus had a way with words. In chapter seven ofMatthew’s Gospel, he instructs his listeners not tojudge others, “that you may not be judged.” He takesthe thought a step further when he instructs his listen-ers to remove the plank from their own eye before try-ing to remove the splinter from another person’s eye.The point is obvious: Christians should look at theirown sins first before judging the sins of another! Whyis this so hard for us? Most of us know that we sin, butour sin is not as bad as someone else’s. It’s easier tokeep the focus on someone else’s sin than to lookdeeply into our own lives, find the sin, repent, andchange our ways.

Today’s Gospel from Luke has Jesus going after asimilar issue. Bad things happen in the world, and wewant to find a reason for it. Sometimes we blame thevictim. “They must have had it coming.” “They arebeing punished for something.” In the 1950s, somepeople thought God was punishing those who hadcancer. In the 1980s, the same was said about AIDS.Some preachers will say that a particular hurricane,tornado, or earthquake represents God’s judgment onsinners.

Jesus makes it very clear that is not the case. He saysthe Galileans who suffered persecution and the victimsof the fallen tower were not greater sinners than therest of humanity. Put simply, bad things sometimeshappen in this life. Our job is not to assess blame orguilt on others. Rather, we are to look inside our ownlives, notice the sin, and repent.

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