EPIPHANY OF THE LORD: Is 60:1-6; Eph 3:2-3a, 5-6; Mt 2:1-12 

Today we celebrate the Feast of the Epiphany, a word that means manifestation or showing forth. It marks that moment when the light of Christ bursts out of the humble stable in Bethlehem and shines upon the entire world. At the heart of this mystery are the Magi—mysterious travelers who remind us that seeking God is the most noble journey a person can undertake.

Who Were the Magi? Tradition calls them wise men, priests, and kings. In truth, they were likely all three. The word magi originally referred to Persian priests, scholars who studied the stars and sought wisdom in the movements of the heavens. They were the scientists and philosophers of their age—men who believed that creation itself bore the fingerprints of God.

Their arrival in Jerusalem caused great commotion. Only influential men could obtain an audience with a jealous ruler like Herod. Though tradition gives them the names Balthasar, Melchior, and Gaspar—and assumes there were three because of the gifts they offered—the Gospel leaves their exact identity a mystery. What matters most is their wisdom. In Scripture, wisdom is not mere knowledge but the ability to recognize God's will and the courage to act upon it.

The Magi came seeking “the newborn King of the Jews.” Naturally, they stopped first at the royal palace, for Herod held that title granted by Rome. They expected that a royal birth would take place in a royal household. Yet this encounter created deep tension. Herod was troubled, and with him, all Jerusalem. He feared a rival to his throne—but the Child he dreaded was not a political contender. He was the Lord of heaven and earth, a King whose power would be revealed in love and sacrifice.

It is striking that the title King of the Jews appears in Matthew’s Gospel only twice—here, at the cradle, and later, at the Cross. The King sought by the Magi as an infant is the same King who will one day hang upon a Cross for the salvation of humankind.

The story of the Magi reveals two essential movements of faith: attentiveness and action. They noticed the star because they were looking up. In our modern world, we are often "curved in on ourselves," our eyes fixed downward on our screens, our problems, or our schedules. We often miss the "stars" God places in our path—those moments of grace, beauty, or sudden conviction that call us toward something greater.

The Magi saw the star—and they followed it. They left behind comfort, wealth, and security to pursue a light that led them into the unknown. They remind us that to meet Christ, we must be willing to leave behind our familiar landscapes and venture into deeper trust.

When the Magi arrived at the humble dwelling in Bethlehem, they did something truly extraordinary. They fell to their knees and did homage. To do homage is to bow completely—to surrender heart and will in the presence of greatness. Before offering their gifts, they offered themselves. Their posture speaks of total openness before the mystery of God.

This gesture continues today whenever we genuflect before the Blessed Sacrament. It is a confession of faith written in the body: “You are God, and I am yours.” Only after they adored did the Magi present their gifts—gold, frankincense, and myrrh—each a sign of the Child’s mission:

Gold for His kingship—He is the true ruler of hearts and nations.

Frankincense for His divinity—rising like prayer, a sign that this Child is God-with-us.

Myrrh for His humanity and sacrifice—a burial perfume foretelling the gift of His life for the world.

From the cradle to the Cross, His kingship is a kingship of love.

The most transformative moment in the story comes after they met the Child. Warned in a dream not to return to Herod, the Magi “went home by another way.” This line holds the whole meaning of Epiphany: once you have encountered the living God, you cannot return the same way.

Faith changes our direction. To meet Christ is to be redirected—to travel a new route with new priorities, new eyes, and a new heart. We cannot return to our old “Herods”: our rivalries, fears, grudges, or complacency. God’s light points the way toward forgiveness, generosity, and peace.

As we step into a new year, we, too, are invited to travel with the Magi. Their story is the pattern for every believer’s life—a continual seeking of Christ’s presence. The journey of faith often begins with curiosity but must end in worship. It leads us beyond our narrow boundaries into the vastness of God’s plan.

Isaiah’s prophecy today reminds us that this light is not meant for one nation alone: “Nations shall walk by your light, and kings by your shining radiance.” The Epiphany proclaims that Christ belongs to all peoples. Saint Paul echoes this in Ephesians, rejoicing that the Gentiles “are coheirs, members of the same body.” The Magi’s pilgrimage is the first chapter of this great revelation—that God’s mercy has no borders.

As we reflect on the strenuous journey of the magi today, let’s see what we can offer to the Baby in the manger? Each of us has something to lay before the Christ Child:
our gold—our talents and time offered for His kingdom;
our frankincense—our prayers and praise that rise like incense to heaven; our myrrh—our sorrows and sacrifices united with His for the redemption of the world.

The Epiphany reminds us that the light of Christ is not a private flame to warm a few hearts—it is a blazing fire meant to illumine the whole world.

So let us, like the Magi, keep our eyes lifted to God’s signs, follow wherever His light leads, and return home transformed—walking always by another way, the way of faith, humility, and love.

 

 

 

 

 

Mary, Mother of God: Luke 2:16-21

Today, as the world marks the beginning of a new secular year, the Church invites us to celebrate one of the greatest feasts of the Blessed Virgin Mary. This coincidence is not merely a matter of the calendar; it is a profound theological statement. As we stand at the threshold of a new year, we look to Mary, the Theotokos (God-bearer), who stood at the threshold of a new age for all humanity.

Mary: The First Disciple and Mother

In recent decades, the Church has deepened its appreciation for Mary as the "first disciple"—the one who models what it means to follow Jesus with perfect fidelity. However, today’s feast focuses on a role even more fundamental: her biological and spiritual motherhood. Before Mary became a disciple of Jesus, he was a disciple of hers. In the quiet home of Nazareth, it was through Mary and Joseph that Jesus was initiated into the religious traditions of his people. He learned the psalms from her lips and the stories of the Covenant from her heart.

Even more essentially, Mary provided the very "yes" that allowed the Word to become flesh. She was the flesh and blood from which the human body of Jesus was formed. As St. Paul reminds us in today’s second reading, Jesus was "born of a woman." This phrase is not a minor detail; it is the anchor of our salvation. It means that God’s first dwelling on earth was not a temple made of stone, but the womb of a woman.

A Dogma of Faith: Theotokos

The title "Mother of God" is among Mary’s most exalted, but its origin is rooted in a deep truth about Jesus himself. In AD 431, the Council of Ephesus formally affirmed that Mary is truly the Mother of God. Later, in AD 451, the Council of Chalcedon affirmed this as a dogma of the Church.

This declaration was as much about the Son as it was about the Mother. To call Mary the Mother of God is to insist that Jesus is not two separate persons—one human and one divine—but one Person with two natures. Because Jesus is truly God and truly man, Mary is not just the mother of a great prophet or a holy man; she is the mother of the Second Person of the Holy Trinity. As Elizabeth cried out in greeting, "Why is this granted me, that the mother of my Lord should come to me?" (Lk 1:43).

The Heart of a Contemplative

Despite these high titles, the Gospel of Luke brings us back to a simple, humble scene in Bethlehem. We see Mary, Joseph, and the infant lying in a manger. There is no palace, no army, only the visit of lowly shepherds. Here, we encounter Mary as a contemplative. Luke tells us that "Mary treasured all these words, pondering them in her heart" (Lk 2:19).

What was she pondering? She was weighing the extraordinary promises of the angels against the vulnerability of her newborn child. This child was entirely dependent on her for survival. Without her motherly care and Joseph’s protection, the Word made flesh would have had no earthly future. Mary’s identity was forever woven into the identity of the Savior. She was the mother of Emmanuel—God-with-us.

Jesus himself eventually expanded this definition of motherhood. He declared, "My mother and my brothers are those who hear the word of God and put it into practice" (Luke 8:21). Mary is the preeminent example of this. She did not just bear Christ physically; she conceived him in her heart through faith long before she conceived him in her womb. By listening to the Word and putting it into practice, she shows us how we, too, can "give birth" to Christ’s presence in our own lives and in the world today.

The Covenant and the Name

Today’s Gospel also mentions the circumcision of the Lord. In the Jewish tradition, circumcision was the physical sign of a covenant relationship with God—a promise that God would be a caring Father and the person would live as a member of God's holy people. By submitting Jesus to this rite, Mary and Joseph showed their total obedience to God’s law.

At this ceremony, the child was given the name Jesus, a name chosen by God and delivered by an angel. This name, meaning "God saves," defines his entire mission. As we begin a new year, we do so under the protection of this Name and the intercession of the Mother who first whispered it.

Entering the New Year with Hope

The feast of Mary’s motherhood is the most appropriate way to begin the secular year. It reminds us that we do not face the unknown future alone. Because of the "new age" ushered in by Mary’s Son, we have been adopted as sons and daughters of God. The Spirit of the Son has been poured into our hearts, allowing us to cry out, "Abba, Father!"

As we look toward the months ahead, we likely have resolutions to keep and challenges to face. Following through on these resolutions is not down to our willpower alone. We have been "greatly graced" through Mary’s Son. His power is available to us every day to enable us to make new beginnings.

Mary is the only person in Scripture present at every major juncture of Jesus’ life, from the wooden manger to the wooden Cross. She remains present to us now, always pointing away from herself and toward her Son, saying: "Look, here is your Savior."

When Mary gave birth, it was a new beginning for the entire universe. Today, let us make our own new beginning in the power and strength of the Holy Spirit.

 

 

THE HOLY FAMILY OF JESUS, MARY & JOSEPH (Sirach 3:2-6, 12-14, Colossians 3:12-21, Matthew 2:13-15, 19-23).

 The Holy Family: A School of Love and Obedience

Today, on the Feast of the Holy Family, the Church invites us to look at the quiet, ordinary life of Jesus, Mary, and Joseph in Nazareth. This is not a feast of miracles or sermons on a mountain, but of a family at home: a carpenter at his bench, a mother tending the house, a child growing in wisdom and grace. In this simple life, God reveals something profound: holiness is not found only in grand gestures, but in daily love, fidelity, and obedience to God’s will.

In the first reading, Sirach reminds us that honoring father and mother is a way of honoring God. He speaks of the blessing that comes to those who respect their parents, and of the peace that fills a home where love and reverence are lived. This is not just ancient wisdom; it is a reflection of the very life of the Holy Family. In Nazareth, Jesus “was obedient to them” (Luke 2:51). He, the Son of God, submitted Himself to Mary and Joseph, not because He needed to, but because He wanted to show us how to live in right relationship—with God and with one another.

A Family That Faced Real Trials

We sometimes romanticize the Holy Family, imagining them always peaceful and serene. But today’s Gospel reminds us that their life was far from easy. An angel warns Joseph: “Rise, take the child and his mother, flee to Egypt, and stay there until I tell you” (Mt 2:13). In an instant, this family becomes refugees, fleeing under cover of night to a foreign land, far from home and safety. Later, they return to Nazareth, only to live under the shadow of Herod’s violence and the suspicion of a small town.

They knew fear, displacement, and the ache of a missing child when Jesus stayed behind in Jerusalem at age twelve. Yet through it all, they remained faithful. Joseph protected and provided, Mary pondered all things in her heart, and Jesus grew in obedience and love. In their home, prayer, work, and mutual care formed the rhythm of life. That is the model for every Christian family: not a life without problems, but a life where problems are faced together, in trust and in prayer.

 

The Domestic Church

The Church calls the Christian family a “domestic church” — a little church in the home. In our homes, God wants to be present just as He was in Nazareth. He wants to be honored in the way we speak to one another, in how we forgive when we hurt each other, in how we care for the young, the old, and the sick.

Paul’s words in the second reading are a practical guide for this domestic church: “Put on heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another” (Col 3:12–13). These are not abstract virtues; they are the daily bread of family life. They are lived in the small things: a kind word when someone is tired, patience when a child spills milk, forgiveness after a harsh tone, and the quiet decision to choose love again and again.

Sirach’s call to honor parents is not a one‑way duty. It is part of a web of mutual respect: children honoring parents, parents loving and guiding children, and all members of the household treating one another with justice and care. When that happens, the home becomes a school of virtue, where faith is caught more than taught.

A Call to Renew Our Families

Today’s feast is not only a celebration; it is a call. A call to renew our families in the image of the Holy Family. For those who are parents: How do you lead your home in prayer and virtue? Do you make time to pray together, even if only a short grace before meals or a Hail Mary at night? Do you model patience, forgiveness, and trust in God, especially when things go wrong?

For children and young people: How do you honor your parents and siblings, even when it’s hard? Honoring parents does not mean blind obedience, but it does mean respect, gratitude, and a willingness to listen and to apologize when you’ve hurt someone. It means choosing to build up your family, not tear it down with sarcasm, anger, or silence.

For those who are single, widowed, or without a family of their own: How can you be a source of peace and love in the families around you? You can be a listening ear, a helping hand, a prayerful presence. You can help build up the domestic church wherever you are welcomed.

Nazareth in Our Homes

The Holy Family is not a distant ideal; they are our companions and intercessors. They know the joys and struggles of family life. They pray for us, that our homes may be places where Christ is loved, where His Word is heard, and where love is not just spoken, but lived.

At the end of his life, Jesus entrusted Mary to John and John to Mary, creating a new family of faith. In the same way, every Christian family is called to be a sign of God’s love in the world. Let us ask the Holy Family to help us build homes where:

Prayer is regular and sincere,

Work is done with dignity and joy,

Children are raised in faith and freedom,

The elderly and vulnerable are honored,

And love is patient, kind, and forgiving.

May the Holy Family of Jesus, Mary, and Joseph teach us to live simply, love deeply, and walk faithfully with God, so that our homes, like Nazareth, may become a dwelling place of the Lord.

 Christmas Dawn: Is 9:1-6; Tit 2:11-14; Lk 2:1-14 

A young boy walks into a pet shop after seeing a sign: “Puppies for Sale.” The owner whistles, and five tiny balls of fur come tumbling down the aisle, full of life and energy. But one puppy lags behind, hobbling, doing its best to keep up. The boy doesn’t hesitate. He points to the limping puppy and says, “I want that one.”

The owner, trying to be kind, explains that this puppy was born with a hip deformity. He’ll always limp. He’ll never run and play like the others. “You don’t want to buy that one,” he says. “I’ll even give him to you for free.”

The boy reaches down, pulls up his pant leg, and reveals a heavy metal leg brace supporting a badly twisted leg. He looks up and says softly, “I don’t run too well myself, and he will need someone who understands.”

That boy didn’t choose the strongest, fastest, most perfect puppy. He chose the one who was broken, because he knew what it meant to be broken. He chose the one who needed someone who understood.

And that, brothers and sisters, is exactly what God did at Christmas.

In Jesus, God didn’t come as a powerful emperor, a flawless athlete, or a perfect, untouched being. He came as a helpless infant, born in a stable, laid in a feeding trough. He came into a world of pain, of weakness, of disability and disease. He came not to avoid our brokenness, but to enter into it.

The Word became flesh and dwelt among us (John 1:14). That means God took on our humanity in all its fragility: our aches, our limitations, our loneliness, our shame. He didn’t come to fix us from a distance; he came to live with us, to walk with us, to limp with us, if need be.

Think of the people Jesus sought out: the blind, the lame, the lepers, the outcasts, the sinners. He didn’t say, “You’re not good enough; I’ll wait until you’re perfect.” He said, “Come to me, all you who are weary and burdened, and I will give you rest.” (Matt 11:28)

In that stable, God is saying: “I see you. I know your pain. I know your limp. I know the brace you wear, whether it’s metal on your leg or sorrow in your heart, illness in your body, or loneliness in your life. I am here. I am with you. And I love you as you are.”

Christmas is not a holiday for the perfect. It is a feast for the broken, the struggling, the ones who feel they don’t measure up. It is for the child with the brace, the parent with the sick child, the elder with failing strength, the one grieving, the one who feels left behind.

God didn’t send a Savior who looks down on weakness. He sent a Savior who shares it. He sent Emmanuel: God with us.

As the first reading from Isaiah says to the Israelites, God comes to His people to redeem them, and they will be frequented by the Lord and they will not be abandoned.

According to Luke, the birth of Jesus takes place on the margins, on the edge of the human community. It was perhaps an appropriate beginning for someone who would die a marginalized figure, enduring the Roman death of crucifixion, which is normally reserved for criminals and slaves. Between his birth and his death, during his public ministry, Jesus spoke of himself as the Son of Man who has nowhere to lay his head.

The wood of the manger and the wood of the cross both speak to us of God’s desire to embrace us in his love. They both proclaim that God’s light shines in our darkness and God’s deeply personal love for each one of us never dies away. We are sent from this feast to reflect something of the light of this love to each other.

The shepherds were despised in their time, often excluded from temple worship and regarded as “unclean.” Yet, they were the first to receive the angelic message and the first to adore the Savior. The irony is divine: those who tended the temple lambs came to adore the true “Lamb of God who takes away the sin of the world.” Their humble hearts recognized in the manger the presence of God Himself.

The Gospel says they “went in haste” to Bethlehem. Having encountered Christ, they returned to their fields “glorifying and praising God.” Their daily routine did not change—but they did. Their joy overflowed into proclamation. They became the first missionaries of Christmas. So too, we are called to move from hearing the Good News to becoming it—living proof that God’s love still walks among His people.

God is still speaking to us. Perhaps not through an angel’s song, but through moments of conscience, inspiration, and quiet conviction. How often have we heard a voice within urging us to forgive, to speak kindly, to act justly—and ignored it? The same Spirit who stirred the shepherds speaks today in the silence of our hearts. The question is: will we listen? Will we respond with Mary’s trust, the shepherds’ obedience, or the Magi’s perseverance?

The Liturgy today invites us to walk the shepherds’ path—from hearing to seeing to living the light. They began as listeners in the night, became witnesses at the manger, and ended as bringers of light back into the world. That is our pilgrimage as well.

The child Jesus, the adult Jesus, the crucified and risen Jesus, is God’s gracious Word to us, a Word that assures us that we are profoundly loved, that we are of infinite value, and that we have an eternal destiny. God’s word to us in Jesus also encourages us to believe that, because we are so greatly graced, we are capable of great things, capable, indeed, of a love which is a genuine reflection of God’s own love.

May we, Lord, like the shepherds, respond in worship, glorifying You for all that You have done. Help us to share the hope of Christmas with the world around us, and to live in the light of Your love each and every day. In Jesus’ name, Amen.

 Advent IV: A: Readings: Isaiah 7:10–14; Romans 1:1–7; Matthew 1:18–24

Brothers and sisters, as we come to this Fourth Sunday of Advent, the candles on our wreath burn brightly—one more than last week—and our excitement grows for the coming of Christmas. But the Church reminds us that Advent is not only about preparing decorations or gifts. It’s a time of deep longing, of waiting for the Lord to enter our world and our hearts. In these last days before Christmas, the liturgy gives us one simple and powerful word to hold onto: Emmanuel—God with us.

Our first reading takes us to Jerusalem in a time of political terror. King Ahaz sees enemies on every side, and his courage collapses. He looks for human solutions—a military alliance, perhaps, or a treaty with a powerful neighbor. Isaiah steps forward with a message from God: “Ask for a sign.” But Ahaz refuses, cloaking his fear in fake piety. “I will not tempt the Lord!” he says. The truth is he doesn’t want a divine sign; God’s power would upset his plans.

So Isaiah declares that God Himself will give a sign—whether Ahaz asks for it or not. “The virgin shall conceive and bear a son, and shall name him Emmanuel.” It’s a word for the ages. God will not leave His people in anxiety or exile. He will enter history, take on flesh, and dwell with us. That ancient promise is the heartbeat of Advent: even when human faith fails, divine faithfulness remains.

How many of us, like Ahaz, find ourselves pressed by fear? We sometimes seek our own alliances—security through possessions, status, or control. Yet Advent whispers a different assurance: You are not alone. Trust the One who comes to be with you.

The Fulfillment in Christ

St. Paul opens his Letter to the Romans by proclaiming what Isaiah could only promise: the gospel of God that was long foretold by the prophets has been fulfilled in Jesus Christ. The Son of God has taken on our human nature, not by our merit but by divine love.

Paul’s greeting also reminds us who we are: “called to belong to Jesus Christ … called to be holy.” That calling is at the core of the Advent journey. Holiness is not an achievement; it’s a response to the One who has come near. Because Emmanuel is with us, we can choose faithfulness over fear, compassion over control, generosity over grasping. God’s nearness transforms every ordinary moment—our work, our relationships, even our suffering—into potential meeting places with grace.

Joseph’s Quiet Faith

And then comes Joseph. Few figures in Scripture speak more eloquently by their silence. The Gospel tells us that Joseph was a “righteous man.” This doesn’t mean he was merely obedient to law; it means his heart was attuned to the will of God.

Joseph’s life falls apart when he learns that Mary, his betrothed, is with child. Imagine the hurt, the confusion, the sense of betrayal. Yet Joseph’s righteousness inclines him toward mercy. He plans to divorce her quietly to spare her shame.

At that moment of decision, God intervenes. In a dream, the angel tells him: “Do not be afraid to take Mary your wife into your home.” The child is conceived by the Holy Spirit. He will save his people from their sins. And Joseph wakes up and obeys. No long argument, no hesitation. Joseph’s faith is not loud, but it is steadfast. He trusts that God’s strange plan is somehow better than his own understanding.

Joseph stands as a model for us when life doesn’t unfold the way we imagined. Faith often invites us to act not because we have all the answers, but because we trust the One who calls. Think how much poorer the history of salvation would be if Joseph had ignored that message in the night. The salvation of the world arrived not through dramatic triumph, but through the quiet “yes” of a humble carpenter who believed God meant what He said.

God With Us—Still

When Matthew quotes Isaiah’s ancient prophecy—“They shall name him Emmanuel”—he’s showing that the story has come full circle. The God who promised to be with us has indeed done so, not as an idea or a power, but as a person.

Christmas is not just a commemoration; it’s a continuation. Emmanuel is still here—in the brokenness of families, in the quiet strength of caregivers, in acts of forgiveness that heal old wounds. The same God who entered the world in Mary’s womb now seeks entrance into every human heart. Like Joseph, we are asked to welcome Him—even when His coming rearranges our plans. The humble faith that says yes to God—one small step at a time—becomes the doorway through which Christ is born again into our world.

As we prepare to celebrate His birth, we could ask ourselves: Where do I still need to invite Emmanuel in? Into my worries? My family? A relationship that needs healing? Into the noise of my schedule? Advent’s promise is that when we let Him in, He brings peace—not always the peace of perfect circumstances, but the peace of God’s presence.

 

Closing Reflection

As Christmas draws near, let us make space for silence, like Joseph, and for trust, like Mary. Let us dare to believe Isaiah’s sign, rejoice in Paul’s gospel, and respond with the obedience of faith.

In every joy and every struggle, the same truth endures: God is with us. He is Emmanuel in the manger, Emmanuel in the Eucharist, Emmanuel in the moments when we dare to love.

And that, dear friends, is the heart of Advent’s promise and Christmas’s gift: not a distant God, but a God who draws near; not a sign from heaven, but heaven come to dwell with us.

 

 Solemnity of the Immaculate Conception of the Blessed Virgin Mary

       Our celebration today is the Immaculate Conception of the Blessed Virgin Mary. This can easily be confused with the conception of Jesus within Mary begun at the Annunciation, which we celebrate on March 25th. One of the causes of the confusion is the Gospel reading for today, which is the Gospel reading of the Annunciation. The reading says that Mary will conceive through the overshadowing of the Holy Spirit.

Why does the Church present this reading on the Solemnity of the Immaculate Conception? The reason is for the first words of the reading, the words of the Archangel Gabriel: “Hail Mary, Full of Grace, the Lord is with you.” We repeat these words so often when we say the Hail Mary. We repeat them at least 53 times a day when we say the rosary. Perhaps the words of Gabriel have lost a bit of their impact on us merely due to their repetition.

If we look at these words closely, we can come to a better understanding of the Immaculate Conception. There is no question of whom Gabriel is addressing, he says “Hail Mary.” His words cannot be confused with a normal greeting. He is not saying hello. He is using a term reserved for people in the highest ranks of society. People would say, “Hail King, Hail, Caesar.” They would not say, “Hail, Joseph the Carpenter.” Perhaps that is why Mary pondered what sort of a greeting this might be. In her eyes, she is a common, everyday daughter of Israel. Why should the angel address her with a term of such dignity?

It is the angel’s next words that explain why this gospel is used today. He calls her “Full of Grace.” What does that mean to be full of Grace? Grace can be seen as that which leads to union with God, or that which is spiritual union with God. Being full of Grace would mean that in her soul Mary had the fullness of union with God. She was always in sanctifying Grace, from the first moment of her conception. The term “Full of Grace” is not used for any other figure in the Bible. It would be redundant to use it to refer to Jesus because He is the Second Person of the Holy Trinity, so of course, He has complete spiritual union with God. John the Baptist was called the greatest of the prophets by Jesus Himself, but John the Baptist was not full of Grace. He came to a complete spiritual union with God when he died for the Truth of God. Moses, Elijah, Deborah, Ruth, and all the greats of the Old Testament were men and women of God, but they did not have God dwelling in them. Mary did. She always had a union with God. She was always in sanctifying grace.

You and I were given sanctifying Grace at our baptism. God dwells in us. That is why Jesus said that the least born into the Kingdom of Heaven is greater than even John the Baptist, at least before the Baptist died for the Truth of God.

So, the angel declares, “Hail Mary, Full of Grace, the Lord is with you. Lord here refers to Yahweh. God is with her. He dwells within her even before she conceived the physical body of the Son in her womb.

But why? Why was Mary conceived without sin? She was conceived without sin so the Eternal Word of God could come to physical life within her and through her. Mankind had turned away from God from the very beginning of creation, as the first reading from Genesis explained. How could the Holy of Holies dwell in the womb of a creature that was not in spiritual union with God? How could the Holy of Holies dwell within someone who carried mankind’s rejection of God? The rejection of God had to be eliminated. Sanctifying Grace had to be restored. Jesus would do this for all of us on the Cross, sacrificing His Life so we could have Eternal Life. Mary would not have to have the rejection of God eliminated. She would always be in Sanctifying Grace. Theologians would use the term prevenient Grace. The gift of Jesus’ Death would be anticipated for her. You find this word used in the prayer over the gifts. Mary’s reception of prevenient Grace is really defined in the opening prayer for today’s Mass:

O God, who by the Immaculate Conception of the Blessed Virgin prepared a worthy dwelling for your Son, grant, we pray, that, as you preserved her from every stain by virtue of the Death of your Son, which you foresaw, we too might be cleansed and admitted into your presence.”

What does all this mean to us, though? Why do we celebrate this feast? Is it just to honor Mary? Yes, but it is more than this. Is it to honor the Son by honoring His mother? Yes, Jesus is honored when we honor his mother. Still our celebration is more than that. We celebrate this feast to pray for Mary’s intercession with her Son for us.

Back to the Hail Mary. After the angel’s greeting, and after her kinswoman Elizabeth’s proclamation, “Blessed are you among women and blessed is the fruit of our womb, Jesus.” We come to the second part of the Hail Mary, our prayer to Mary to intercede for us with her Son, to pray for us sinners now and at the hour of our death.

We pray to Mary not just due to what she did, but for who she is. We pray to Mary not just to her accepting her role in the mystery of our salvation; we pray to Mary because she remains full of Grace. She remains in full union with God. In fact, due to who she is, the Immaculately Conceived One, she has the greatest power of intercession with her Son.

Let us look to Mary and ask her to help us keep taking the path of surrender she took. In the words of the Hail Mary, we pray, "Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death." Amen.

 ADVENT II [A]: Is 11:1-10; Rom 15:4-9; Mt 3:1-12  

This Sunday, the second candle on our Advent wreath has been lit. We sense that the countdown to Christmas has begun in earnest. The gospel reading for this Sunday presents us with someone who seems a little out of place in the run-up to Christmas. His way of addressing respectable people as ‘Brood of vipers’ strikes a rather jarring note in this season of goodwill. By any standards, it is not what would be termed today ‘politically correct’ language. His basic message is ‘Repent’. He warns those who will not heed this message that they are like trees that fail to bear fruit and, therefore, are just about to be cut down.

The reading suggests that John was intolerant of complacency. His harshest words were for those who repeatedly declared, ‘We have Abraham for our father’, and were so content in that knowledge that they never looked seriously at their own lives. We know from experience that we are all prone to complacency. The awareness that we have done nothing seriously wrong can leave us content. We can drift along feeling reasonably pleased with ourselves most of the time. As an uncompromising man of the wilderness, John had no hesitation in challenging complacency. His voice continues to call out to us to look seriously at our lives and to ask ourselves what needs to change if our lives are to bear good fruit that is life-giving for others. John reminds us that we are not yet all that the Lord is calling us to be. He asks us to keep setting out on a journey, a journey of repentance and renewal.

We need to repent because the Kingdom of God is near. We need to prepare for the Lord who is coming. John confirmed that the One who was coming was infinitely greater than himself. “You think, I'm something,” John says to those people from Jerusalem and all of Judea. “I am not fit to loosen the straps of his sandals, let alone wash his feet. So prepare,” John says, “the Kingdom of God is near.” That was the main message of John. It was also the basic message of Jesus and of the disciples. We pray for this Kingdom to come every time we say the Our Father, thy Kingdom come.

If the Kingdom of God comes, what would change in the world, in our lives? The first reading from Isaiah says that the One to Come would not judge by appearance nor by hearsay. The rich would not have an advantage over the poor should they go to court. Right now, poor people often receive far greater sentences than the rich who can afford a good lawyer. Instead he will judge the poor with justice, and decide aright for the land's afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips. Those people who are bullies in the way they treat others, those people who care only about themselves, will have to answer to the One Who Is to Come.

In a poetic way, Isaiah prophesies a time when there is no more killing, when even the animals no longer feed on each other, a time when little children no longer die. The baby shall play by the cobra's den, and the child shall lay his hand on the adder's lair.

 If this were the Kingdom of God, then accumulation of possessions would no longer be the goal of people’s lives. They would work hard for love, not for stuff. People would be satisfied with what they need, and not be concerned with what they want.

If the coming of the Kingdom of God is going to make radical changes to the world, and if we really want this, then the question that naturally follows is: what am I doing about it? What am I, what are you doing to bring about the change that results from the coming of the Kingdom? We, you are doing a great deal already. First, we are here to grow in our faith. We are here to ask the Lord to help us withstand the temptations of the world. Second, parents first, but all of us are engaged in raising children for God. Whether it’s teaching your 9-year-old to be truthful, making your home a holy place, a little church, or helping with religious education or some form of youth ministry, be it in the Church or on the sports field or in the arts, you are raising children for God. We spend a great deal of time and energy on our children, and it is all worth it if it helps them become that unique reflection of God they were created to bring to the world.

We are doing a great deal to make the Kingdom a reality, but we have so much more we can do and need to do. What can we do about the people who are homeless and who due to psychological issues, cannot hold a job? What can we do for families that have a chronically ill child or a child with mental or emotional needs? What can we do to further mutual understanding and respect in a society that has granted a degree of credence to its radical elements? There is much we have to do. Working for justice is the work of the Kingdom. It is first on Isaiah’s list of the work of the One Who Is to Come.

 

If we are to take Advent seriously, we have to take John the Baptist seriously and repent of our comfort with sin. This is the only way our society and the Church can be transformed.

Let’s pray today that the Lord may shake us out of our comfort zone and prepare us for the Coming of Christ and his Kingdom by repenting of our sins and renewing our lives through prayer, penance, and the sharing of our blessings with others.

 

 

 I  ADVENT [A] Is 2:1-5; Rom 13:11-14; Mt 24:37-44     

Today we begin a new liturgical year with the First Sunday of Advent. Advent is a season of holy longing: we look back to Christ’s first coming in humility at Bethlehem, and we look forward to his coming in glory at the end of time. The readings for Year A place us immediately in that tension between promise and urgency: a vision of peace from Isaiah, a call to wake up from St Paul, and Jesus’ own warning to “stay awake” in the Gospel of Matthew.

1. A Mountain of Peace (Isaiah 2:1–5)

Isaiah gives us a breathtaking vision: in the days to come, the mountain of the Lord’s house will be raised high, and all nations will stream to it. Swords will be beaten into ploughshares, spears into pruning hooks; nation shall not lift sword against nation, and they shall learn war no more.

This is not naïve optimism; Isaiah speaks these words into a world of violence, idolatry, and injustice. God does not ignore the darkness—he promises to enter it and transform it. Advent begins here: with a promise that God wants to teach us his ways so that we may “walk in his paths” and “walk in the light of the Lord.” The question becomes very personal: am I willing to let God re-forge the “weapons” in my own heart—my harsh words, resentments, and prejudices—into instruments of peace, forgiveness, and service?

2. Wake Up: Salvation Is Near (Romans 13:11–14)

St Paul takes that vision and presses it into our daily lives: “It is the hour now for you to wake from sleep… the night is advanced, the day is at hand.” Advent is not spiritual decoration; it is an alarm clock. Paul is not speaking about physical sleep, but about spiritual drowsiness—when we drift, compromise, and live on autopilot.

He names the darkness plainly: “orgies and drunkenness, promiscuity and licentiousness, rivalry and jealousy.” In our own language we might say: addictions, sexual sin, grudges, constant comparison, gossip, and the subtle selfishness that makes everything about “me.” Instead, Paul says, “put on the Lord Jesus Christ.” Advent is the time to change clothes spiritually: to lay aside old patterns and consciously “put on” Christ’s attitudes—his purity, his patience, his mercy, his courage.

3. As in the Days of Noah (Matthew 24:37–44)

In the Gospel, Jesus gives a sobering example: in the days of Noah, people were eating and drinking, marrying and giving in marriage—ordinary life—“and they did not know until the flood came and carried them all away.” Their problem was not that they were doing evil every second; their problem was that they were completely unprepared. They lived as if God would never act, as if nothing ultimate was at stake.

Jesus tells us, “So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.” Advent reminds us that our lives are not circular—they are moving toward a meeting with the Lord. That meeting may be at the end of time, or at the moment of our death; in either case, it will be personal. The point is not to frighten us, but to free us from living half-awake, half-committed lives.

4. Staying Awake: Practically

What does it mean, concretely, to “stay awake” this Advent?

Spiritually: making time each day for prayer, Scripture, and examination of conscience. Asking honestly: where am I asleep? Where have I let sin become “normal”?

Sacramentally: coming to Confession during Advent, not as a chore, but as a way of stepping out of darkness and into the light. Letting Christ wash away what we cannot fix.

Relationally: choosing reconciliation over resentment, especially in families. Advent is a powerful time to pick up the phone, write the letter, or have the conversation that says, “I want peace between us.”

Morally: refusing to cooperate with “the works of darkness” that our culture blesses—whether that is impurity, dishonesty, cruelty online, or indifference to the poor—and instead taking small, concrete steps in holiness.

None of us can end all wars, but every one of us can stop one harsh word, one act of revenge, one injustice in our own sphere. That is how swords become ploughshares, one heart at a time.

5. Walking in the Light

Isaiah ends with an invitation: “O house of Jacob, come, let us walk in the light of the Lord.” Advent is not only about watching the horizon for Christ’s coming; it is about walking now in his light so that his coming will not find us strangers to him.

We are not Christians merely by label, but by life: by putting on Christ, day after day. If we let him awaken us, heal us, and re-shape our priorities, then Christmas will not be just lights and sentiment, but the celebration of a real change in us. The Child of Bethlehem is also the Lord who will come in glory.

So today the Church places these words in our ears and hearts: “It is the hour now for you to wake from sleep… So stay awake… Be prepared.” May this Advent be a time when we truly rise from spiritual drowsiness, walk in the light, and help, in our own small but real ways, to build that mountain of peace that God has promised.

 

 

 

 CHRIST THE KING: 2 Sm 5:1-3; Col 1:12-20; Lk 23:35-43.

Each year, on the final Sunday of the liturgical calendar, the Church celebrates the Solemnity of Our Lord Jesus Christ, King of the Universe. This feast stands as both a culmination and a beginning: it closes one year of the Church’s pilgrimage and opens our hearts toward the Advent of the eternal Kingdom. It invites us to look beyond the passing empires of the world and to anchor our faith in the sovereignty of Christ—a kingship unlike any other known to human history.

The idea of kingship often conjures images of power, majesty, and command. Our world associates kings with wealth, political authority, and armies. Yet in the Gospel, Jesus turns this understanding upside down. When Pilate questions Him, “Are you the King of the Jews?”, Jesus responds not with pride but with profound surrender: “My kingdom is not of this world.” His throne is the Cross, His crown is made of thorns, and His royal robe is stained with His own blood. This inversion reveals the mystery of divine kingship—one built not on domination but on love, not on conquest but on service, not on fear but on mercy.

The Kingship of the Cross

On the Cross, Jesus reigns. From that place of humiliation and suffering, He exercises supreme authority by forgiving those who crucify Him, by embracing the repentant thief, and by entrusting His spirit to the Father. Unlike earthly rulers who secure power through violence, Jesus reigns through love that gives itself completely. His foes mock Him with the sign, “This is the King of the Jews,” intending it as a statement of irony. Yet in God’s providence, it declares the deepest truth of salvation: the King has come to save not by destroying His enemies but by dying for them.

In Luke’s account, we see two thieves crucified beside Him. One joins the mockery, rejecting this so-called king who cannot even save Himself. The other thief, in a moment of grace, perceives something astonishing. Beneath the wounds, beyond the agony, he recognizes the presence of true royalty. “Jesus, remember me when you come into your kingdom.” With that simple act of faith, he receives the King’s promise: “Today you will be with me in Paradise.” Here the Kingdom of God reveals its nature—it is not a realm of privilege but of mercy; it welcomes all who, like the good thief, trust in the compassion of Christ.

A Different Kind of Power

Christ’s kingship forces us to reexamine our understanding of power and authority. In a world still dominated by ambition and self-interest, the Cross proclaims a sovereignty rooted in self-giving love. True authority, in God’s plan, is not the capacity to enforce one’s will but the willingness to serve others for their good. This is why Jesus tells His disciples, “Whoever would be great among you must be your servant.” He does not abolish kingship; He transforms it. He redefines what it means to rule by identifying kingship with service and sacrifice.

Pope Pius XI instituted this feast in 1925, during a time when secular ideologies were rising—fascism, communism, and nationalism. The world was witnessing leaders who sought to rule through fear, propaganda, and military might. The Church responded by proclaiming Christ as the true King, emphasizing that all political systems and human agendas must ultimately stand under His judgment. Even today, amid new forms of authoritarianism, consumerism, and moral confusion, we need this reminder. Christ is King not because we allow Him to be, but because in Him, all creation finds its order and final destiny.

Christ’s Reign Among Us

Yet the Kingship of Christ is not only a future promise; it is present even now, wherever hearts open to His reign. When we forgive, when we choose peace over revenge, when we show compassion to the poor or speak truth amid injustice, Christ’s Kingdom becomes visible in our midst. Every act of mercy expands His dominion. Every act of love proclaims His victory over hatred. As St. Paul writes in his letter to the Colossians, through Christ, the Father “has transferred us from the power of darkness into the kingdom of His beloved Son.” The Kingdom is already here, though not yet complete; it grows quietly in the hearts of the faithful until the day of Christ’s return, when God will be “all in all.”

Living Under the Reign of Christ

To declare “Christ is King” is not merely to recite a creed; it is a call to conversion. It asks whether He truly reigns in our hearts. Does His word guide our choices? Does His mercy shape our relationships? Does His peace govern our anxieties? The Kingdom of Christ begins wherever we surrender self-centeredness and allow His Spirit to lead us. That surrender is often painful—our pride resists it—but it is also liberating. Under the gentle rule of Christ, burdens become lighter, and even in suffering, we discover peace that the world cannot give.

In practical terms, living under Christ’s reign means embracing His vision of justice and peace. It means defending the dignity of every human life, seeking reconciliation instead of division, and serving those on the margins of society—the hungry, the lonely, the forgotten. In them, Christ the King is hidden and waiting to be served. “Whatever you did for one of these least brothers of mine, you did for me.” The final judgment, as Matthew’s Gospel reminds us, will not measure our achievements but our love—whether we have recognized the royal presence of Christ in others.

As we kneel before the altar today, we stand before our King. Not a distant monarch, but a Shepherd who knows His sheep; not a ruler enthroned in gold, but a Savior whose throne is the Cross. His crown is mercy, His law is love, His banner is forgiveness. To proclaim “Christ the King” is to pledge loyalty to this kingdom of love—to resist hatred, greed, and despair, and to live as citizens of heaven even while walking the earth.

May this feast renew in us the courage to let Christ truly reign—in our homes, our communities, and our hearts. 

 OT:XXXIII:(C): Malachi 3:19-20a; 2 Thes 3:7-12; Lk 21:5-19

As we approach the end of the liturgical year, today’s Gospel presents us with the classic text on the “end times.” Throughout history, there have always been voices ready to stoke anxiety by interpreting these words with fear and doom. But the Christian response is not panic—it is calm trust in God’s providence.

Just listen to the reassurance embedded within the Gospel itself: “But of that day or hour, no one knows, neither the angels in heaven nor the Son, but only the Father.” If Christ Himself, in His humanity, does not reveal the day or the hour, can any preacher, sect, or doomsayer claim to know more? Jesus assures us of the certainty of His return and the gathering of His chosen, but the colorful imagery—sun darkening, stars falling—is the language of symbol and prophecy, not an apocalyptic weather forecast.

It helps to remember that when Scripture speaks of the end of the world, it often refers to the end of a particular world—the world of a generation or a people—rather than the absolute end of all things. Jesus’ words, “This generation will not pass away until all these things have taken place,” were fulfilled in the passing of the world known to His hearers: the destruction of Jerusalem in 70 A.D. Similar events throughout history—from the fall of Rome to the tragedies of our own era—have seemed like world-ending disasters, but each marks the close of one chapter and the opening of another in salvation history.

Yet none of this lessens the seriousness of Christ’s call. His words are not meant for speculation, but for conversion. We do not know when our personal end will come. For each of us, it could be this very night. That is why Jesus urges us to remain vigilant. To live each day ready to meet Him—not out of fear, but out of hope.

The “end times”—so often reduced to a date on a calendar or an era of catastrophe—are, more deeply, about a Person: our Lord Jesus Christ, the Lord of history. According to Christian belief, we have been living in the “end times” since the Incarnation, when God entered history and began the final era of salvation. This period stretches from Christ’s first coming until His return in glory. Every age experiences suffering, upheaval, and renewal, but these are not omens for calculation—they are invitations to repent, to grow in fidelity and holiness.

When disaster, hardship, or persecution arise, Christians are strengthened by Christ’s promise: “By your endurance, you will gain your lives.” Endurance—not anxiety or despair—is our call.

Too often, talk of the world’s end presents a warped image of God—as an angry judge eager to punish. But Scripture tells us otherwise: “The Lord is merciful and gracious, slow to anger and abounding in steadfast love…for He knows how we are formed, He remembers we are dust” (Psalm 103:8-14). The God we await is not quick to wrath, but rich in mercy.

So, what is the true meaning of the world’s end? It is not terror before cosmic destruction, but the Christian’s confident hope in the ultimate triumph of Jesus Christ. In the end, Christ will return in glory, bodily resurrection will take place, and perfect justice and mercy will be revealed. Until then, we are called—not to obsessive worry—but to live in a state of grace, anchored by the sacraments, guided by the Word, and sustained by the virtues of faith, hope, and love.

There is no need to fear the end, for we belong to a Church that already knows how the story concludes: Christ is victorious, “as He was in the beginning, is now, and ever shall be, world without end. Amen.”

 

XXXII: Dedication of the Lateran Basilica: Ez:47;1-2, 8-9, 12; 1 Cor 3:9c-11,16-17; Jn 2:13-22

The 1,700th anniversary of the dedication of the Basilica of St. Johns Lateran, observed on November 9, stands as a milestone not just for Rome but for the entire Catholic Church. The Lateran Basilica, though often overshadowed by the grander and more famous St. Peter’s in the Vatican, is actually the Cathedral Church of Rome, the original seat (cathedra) of the bishop of Rome—the Pope. It bears the title “Mother and Head of all the Churches of Rome and the World,” a status rooted in its unique history and its role as the Pope’s episcopal seat.

A Sacred Heritage:

The basilica’s name reflects its origins: the property once belonged to the noble Laterani family, prominent in imperial Roman service. In the early days of Christianity, when the faith was illegal in the Roman Empire, Christians had no formal structures. This changed dramatically with Emperor Constantine, who in the fourth century first legalized Christianity and then, showing remarkable favor, donated the Lateran Palace to the Church. In 313, shortly after the Edict of Milan, Constantine gave the Lateran Palace to Pope Miltiades (and later to Sylvester I), who established it as the official cathedral of the Bishop of Rome in 324—an act commemorated by this anniversary. This was the first Christian basilica in Rome, and its dedication marked the legal, visible birth of Christ’s Church in the city that had persecuted it for centuries.

Unlike St. Peter’s, which dominates Catholic imagination as the Pope’s home church, St. John Lateran is the true cathedral of the Pope, giving it a unique spiritual and administrative primacy. The basilica’s full formal name—Papal Archbasilica of the Most Holy Savior and Saints John the Baptist and the Evangelist at the Lateran—tells of its primary dedication to Christ “the Savior.” Later, in the 10th and 12th centuries, further dedications were made to St. John the Baptist and St. John the Evangelist, serving as reminders of the Church’s biblical roots and the great saints who prepared and witnessed to Christ.

The Life of the Early Church

Reflecting on the story of the Lateran basilica means contemplating more than ancient stones. The basilica symbolizes the structure, dignity, and mission of the living Church—God’s people called together. When Emperor Constantine granted Christians freedom and the Lateran Palace, a new era dawned: no longer persecuted, the Church could build holy spaces, organize public worship, and deepen theological reflection. The great ecumenical councils, soon to include the Council of Nicaea in 325, codified Christian doctrine and unity. The Lateran itself became the home of five Lateran Councils (from the 12th to 16th centuries), each contributing profoundly to Church governance and identity.

For nearly a thousand years, the popes lived and governed from the Lateran, until fires and the Avignon papacy in the 14th century encouraged the move to the Vatican. Since that time, the Lateran has remained the “mother church,” even as St. Peter’s took on a more prominent public role. The Lateran Treaty of 1929, which established the Vatican City State, was signed here—yet another reminder of the basilica’s central place in Church and world history.

More Than a Building: A Spiritual Sign

The biblical readings assigned to the Feast of the Lateran’s Dedication illuminate its meaning. In Ezekiel’s vision, a life-giving river flows from the Temple, bringing renewal and fruitfulness wherever it goes (Ezekiel 47:1-2, 8-9, 12). St. Paul, writing to the Corinthians, teaches, “You are God’s building … Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:9c-11, 16-17). The Gospel dramatically recounts Jesus driving the merchants from the Jerusalem Temple (John 2:13-22), a vivid sign that God’s dwelling is meant for worship, not commerce or self-interest.

These readings refocus our attention on the true temple of God—Jesus Christ, who through his death and resurrection fulfills all that the Temple promised. In Christ, the dwelling of God is no longer restricted to stone buildings but is present in every person baptized in his name. Each parish community, each believer, is a “living temple.” The Lateran Basilica is a symbol of the whole Church, the “temple of living stones” constructed from the lives, prayers, sacrifices, and service of Christ’s faithful people across history.

Liturgical and Spiritual Dimensions

The universal importance of the Lateran’s dedication is reflected in the liturgy. The anniversary of every cathedral’s dedication is a special feast for its own diocese. Since the Lateran is the cathedral of the Pope, it is celebrated as a feast day by the universal Church. When the feast falls on a Sunday, as it next will, it takes precedence even over the ordinary Sunday celebration, a rare liturgical honor.

This day is a call to spiritual renewal: it is not just about the anniversary of a building’s dedication, but about rededicating ourselves, God’s living temples, to lives of holiness, reverence, and service. The “business mentality” that Jesus challenged in the Temple warns us not to approach worship as a mere transaction, but as the essential relationship between God and his children. Every act of genuine worship, every prayer, every sacrifice grounded in faith, builds up the living Church.

This feast challenges us to reflect on our role as “living temples.” Because the Spirit dwells in us, we must strive to root out every form of impurity, division, or pride—fostering instead holiness, charity, and reconciliation.

On this feast of Saint John Lateran, let us rededicate not just this ancient basilica, but the living temples of our hearts and parish. May God’s river of grace flow through us, healing, nourishing, and transforming the Church and the world.

 

 All Souls Day: Wisdom 3:19; John 6:37-40.

Each of us, at some point in our lives, has known the pain of losing someone we love. This universal truth cuts across every culture and every time. In her wisdom, the Church brings us back to this place each November—setting aside an entire month for remembrance of our beloved faithful departed, and especially drawing our hearts together on All Souls’ Day. On this day, we’re called not simply to mourn, but to remember in hope and to pray for those who have gone before us.

Praying for the dead is a profound act that connects us across the boundaries of this world. It is a tradition rooted in both love and faith. It keeps us linked with family and friends who, in a mysterious but real sense, are even closer to us now in Christ than they were in life. More than just a feeling or ritual, praying for the dead is also one of the spiritual works of mercy. Our prayers become channels of grace, offered so that those who have died may enter fully into the light and joy of Christ.

Today, we take comfort from the words of the Book of Wisdom: “The souls of the just are in the hand of God, and no torment shall touch them.” These words touch the deepest place in our hearts. They affirm that those we cherish, though separated from us physically, are not lost but held securely in God’s loving embrace. Their lives do not end in the darkness of oblivion but continue in God—safe from any harm, beyond the reach of suffering or decay.

Our world often wants to measure life with what can be seen, touched, or counted. Death, through these eyes, looks like defeat or destruction. The Scripture tells us, “They seemed, in the view of the foolish, to be dead.” But faith always sees further. Faith reveals that what appears as an end is, in fact, the threshold of eternal life—a transformation, not an annihilation. The souls of the just are not lost; they are found, cherished, and living in God.

The reading goes on to speak of life’s trials: “God tried them and found them worthy of himself. As gold in the furnace, he proved them.” This is an enormous comfort. The struggles, pain, sorrow, or doubt endured by our loved ones were not wasted or meaningless. In the fire of life’s challenges, their souls were purified, their love for God was deepened, and their hope was molded into something everlasting. When we saw only struggle or frailty, God saw fidelity and loving offering. Now, God calls them to Himself, finishing what He began in them.

This vision is not only beautiful for the dead, but strengthening for the living. We, too, face our own tests of faith and courage. Each patient endurance, every act of love, every quiet prayer, is drawing us closer to that same peace and to the likeness of Christ. We are all in the process of being refined—like gold in the furnace—so that, in the end, we too may be found worthy of the promise God makes to us in Christ.

In the gospel Jesus tells us that God’s great desire is that no one entrusted to His Son be lost, but that all are raised up on the last day. The words of Jesus assure us, “I shall not lose anything of what he gave me.” This tells us that our loved ones are not lost in darkness. The bonds God formed in love cannot be broken by death. They remain in the watchful care of the Good Shepherd.

All Souls’ Day is not only about those who have gone before us—it is also about hope for us who remain. Christ’s promise—“I shall raise him on the last day”—belongs to us, too. The pain of separation does not have the final word. The final word belongs to the One who conquered death and invites us to trust in His promise of eternal life for all who believe.

What we do today—praying for the faithful departed—is truly an act of love and faith. Love, because love always seeks the very best for those it treasures; faith, because faith confidently entrusts everything and everyone to the Lord’s infinite mercy. The Holy Mass, above all, is the greatest prayer for the dead. There is a story of an Irish saint, St. Malachy, who had lost contact with his sister before she died. After her death, he heard a mysterious voice say she was still hungry, not having “eaten for thirty days.” He realized it had been thirty days since he had offered Mass for her. He began again, and in a vision saw her at the church door, first in darkness, then each time in lighter garments, until finally she was radiant in white, surrounded by blessed spirits. This vision of St. Malachy beautifully shows the power of prayer—especially the Mass—for our loved ones who have died. St. Monica told her son Augustine, “When I die, bury me anywhere you like, but remember to pray for me at the altar.”

Therefore, today, as we remember our parents, grandparents, siblings, children, friends, and all the faithful departed, let us return to the words of Jesus: “Everyone who sees the Son and believes in him may have eternal life.” This is the bedrock of our Christian hope. Even in our grief, we give thanks for the promise that Christ will raise us up and reunite us in His eternal peace, one unbroken embrace of the living and the dead in the heart of God. Let this knowledge comfort us and give us strength until the promised day when we, too, will be gathered into His unending light.

 

 

 OT XXX [C]: Sir 35:12-14, 16-18; 2 Tm 4:6-8, 16-18; Lk 18:9-14

 

Prayer is something very personal to each one of us. How we pray can reveal a lot about ourselves and, in particular, about our relationship with God. This is especially the case with informal prayer. Our informal prayer in our own words tends to remain private.

In today’s gospel reading, Jesus speaks a parable about two people who went up to the Temple to pray. They gave expression to what was in their heart before God. They lifted up their hearts to God in the presence of other worshippers. The two men who went up to the Temple to pray came from opposite ends of the religious spectrum. For the majority of Jesus’ Jewish hearers, the Pharisees would have been respected teachers. They not only taught others how to live according to God’s Law, but they tried to live by God’s Law themselves. They took their faith very seriously and were regarded by the people. For a first-century Jew, a tax collector, in contrast, was an agent of Rome. Tax collectors purchased the right from the Roman authorities to collect taxes in a certain region. Whatever they collected over and above their contract was considered a profit for them. It was presumed they were corrupt and dishonest, likely to overcharge people. A tax collector would have been seen as a sinner who likely had shown no mercy to others.

The prayer of the Pharisee begins well. He thanks God that he has lived according to God’s Law, thereby showing his dependence on God for all his good acts. This particular Pharisee has gone beyond what the Jewish Law required. The Law did not insist that everything be tithed, but this Pharisee pays a tithe on all his possessions. There is also no requirement in the Jewish Law to fast as often as twice a week, which this Pharisee does. He would have been seen as expressing outstanding fidelity to God’s Law. However, his prayer had one fatal flaw. In his prayer, he sat in judgment upon the great mass of humanity, conveniently represented by the tax collector alongside him. He expressed a mentality that those who take their faith seriously can sometimes fall into. It is the mentality which compares our own actions favourably to those whose lives seem to us far less religious or virtuous. The Pharisee had forgotten that obedience to God’s Law cannot be separated from loving one’s neighbour as oneself. Religious observance without compassion for others is not acceptable to God.

The tax collector stands far off from others, perhaps indicating his sense of isolation from the community. He does not even raise his eyes towards heaven, suggesting that he feels unworthy to be talking to God. In beating his breast, he acknowledges his sin. The tax collector’s prayer is much more succinct than the prayer of the Pharisee. He recognizes that he is a sinner who is in need of God’s mercy. He has come to the Temple believing that he can find forgiveness from God for his sin, and his humble prayer for mercy is without any judgment of others. Unlike the Pharisee, the tax collector is aware that he has nothing to offer God, but everything to receive from God. He doesn’t say I do this and this. He knows that he can sink no further and that if anyone is to rescue him, it can only be God. Whereas the Pharisee looked around, comparing himself favourably to others, the tax collector looked within, comparing himself unfavourably to God. He recognizes his own inner truth, such as it is, and he hopes, indeed, he trusts, that God can take care of it.

Whose prayer found favour with God, the prayer of the religious professional or the prayer of the religious outsider? Jesus’ own answer to that question would have probably shocked his listeners. It was the tax collector who ‘went home being at right with God’, whereas the Pharisee did not. Of the two people who went up to the Temple to pray, only one of them was empty enough to receive from the fullness of God’s hospitable love. The parable encourages us to place our trust in God more than in ourselves. It assures us that if we come before God, empty-handed, recognizing our poverty, God’s loving mercy towards us will know no bounds.

God cannot be bribed (see Deuteronomy 10:17). We cannot curry favor with Him or impress Him—even with our good deeds or our faithful observance of religious duties such as tithing and fasting. If we try to exalt ourselves before the Lord, as the Pharisee does, we will be brought low (see Luke 1:52).

This should be a warning to us—not to take pride in our piety, not to slip into the self-righteousness of thinking that we’re better than others, that we’re “not like the rest of sinful humanity.”

The prayer of the lowly, the humble, pierces the clouds. 

Let’s pray today for the grace not to compare ourselves a lot with others, before God or before others but rather be grateful for what we’ve received.