The themes of the Readings for this Sunday focus on the gratitude for God’s salvation. Gratitude is an important psychological and spiritual disposition. Dr. Daniel G. Amen, the popular brain researcher and public health spokesman, identifies gratitude as a key character quality of persons with physiologically healthy brains. That’s right: gratitude affects your physical health, including the shape and functioning of your brain. This Sunday’s Readings focus particularly on gratitude to God, and how it should be expressed.
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We are to live by faith in Christ who loved us and gave himself on the Cross for us (see Galatians 2:20).
The rich and powerful are visited with woe and exile in today’s Liturgy – not for their wealth but for their refusal to share it; not for their power but for their indifference to the suffering at their door.
The complacent leaders in today’s First Reading feast on fine foods and wines, reveling while the house of Joseph, the kingdom of Israel (see Amos 5:6), collapses around them.
Does it matter how we treat others? What does my neighbor’s suffering have to do with me? Can I continue living in comfort while bypassing those around me who are in misery?
The steward in today’s Gospel confronts the reality that he can’t go on living the way he has been. He is under judgment, must give account for what he has done.
The exploiters of the poor in today’s First Reading are also about to be pulled down, thrust from their stations (see Isaiah 22:19). Servants of mammon or money, they’re so in love with wealth that they reduce the poor to objects, despise the new moons and sabbaths – the observances and holy days of God (see Leviticus 23:24; Exodus 20:8).
As Jesus continues his “death march” to Jerusalem in Luke’s Gospel (Luke 9–19), he challenges us this Sunday to choose, in a clear and conscious way, our goal in life: God or money. The First Reading reminds us that wealth was a seductive trap for the people of God throughout salvation history.
The episode in today’s First Reading has been called “Israel’s original sin.” Freed from bondage, born as a people of God in the covenant at Sinai, Israel turned aside from His ways, fell to worshipping a golden calf.
Moses implores God’s mercy, as Jesus will later intercede for the whole human race, as He still pleads for sinners at God’s right hand and through the ministry of the Church.
This upcoming Sunday marks one of only two times in the main Lectionary cycle that we hear the Parable of the Prodigal Son proclaimed (the other being the 4th Sunday of Lent [C]). The Readings are marked by the theme of repentance and forgiveness.
Like a king making ready for battle or a contractor about to build a tower, we have to count the cost as we set out to follow Jesus.
Our Lord today is telling us upfront the sacrifice it will take. His words aren’t addressed to His chosen few, the Twelve, but rather to the “great crowds” – to “anyone,” to “whoever” wishes to be His disciple.
We come to the wedding banquet of heaven by way of humility and charity. This is the fatherly instruction we hear in today’s First Reading, and the message of today’s Gospel.
Jesus is not talking simply about good table manners. He is revealing the way of the kingdom, in which the one who would be greatest would be the servant of all (see Luke 22:24-27).
In recent decades, the term “family values” has almost become a code word for “Christian culture” in American society. Influential Christian organizations have adopted names like “Focus on the Family” and the “Family Research Council,” and on the Catholic side of things we have “Catholic Family Land” or The Catholic Family and Human Rights Institute, better known as “C-FAM.” The natural family unit—based on a husband and wife who have made an exclusive, permanent, public commitment to share a common life and raise children together—has been under such political and social pressure that at times we almost identify Christianity as a social movement to promote family life.
We are born of the faith of our fathers, descending from a great cloud of witnesses whose faith is attested to on every page of Scripture (see Hebrews 12:1). We have been made His people, chosen for His own inheritance, as we sing in this Sunday’s Psalm.
“How I long for a poor Church for the poor!”
As the Church reads through the Gospel of Luke this year, we reach a transition point in this Sunday’s text (Luke 9:18-24) where the focus of the Gospel begins to shift toward Christ’s coming passion and death. Sorrowful though his suffering will be, ironically it shall serve as the source of the life-giving “water” about which the other Readings speak.
In this Sunday’s readings we hear the voice of the Prophet Zechariah as he delivers difficult oracles from God. The people have returned from exile. Now back in Jerusalem, they face the arduous work of rebuilding the Temple. Zechariah acknowledges their hardships and foresees more obstacles.
But their grief has a purpose. It is a remedy, a penance to heal them—“a fountain to purify from sin and uncleanness.”
In this Sunday’s readings we are like the fallen king, David, and the woman who weeps at Jesus’ feet.
Like David, the Lord has rescued us from sin and death, anointed us with His Spirit in baptism and in confirmation. He has made us heirs of His promise to the children of Israel.
The Readings for this Sunday revolve around a constellation of fundamental issues in our relationship with God: sin, repentance, forgiveness, faith, and love. Two of the passages used in this liturgy have been battlegrounds in the theological polemic between Protestants and Catholics, but ought not to be so.
Jesus in today’s Gospel meets a funeral procession coming out of the gates of the town of Nain. Unlike when he raised Jairus’ daughter (Mark 5) or Lazarus (John 11), no one requests his assistance. Moved by compassion for the widow who had lost her only son, Jesus steps forward and, laying his hand on the bier, commands him to arise.