Happy New Year 2026

 

The Mother of God and Man

 

This corruptible body must put on an incorruptible body (A)

 

Today, the Church gratefully reflects on the Virgin’s maternity as a model of her own motherhood to all of us. At the Council of Ephesus (451), the mother of Jesus was solemnly proclaimed as Mother of God or Theotokos, acknowledging the Godhead of her Son, Jesus Christ. Under this noble title, she is still honored by most Christians around the world. Benedict XVI said, “Jesus is the Son of God, and at the same time he is the son of a woman, Mary. He comes from her. He is of God and of Mary. She trusted in Providence and was sustained by God’s goodness. Indeed, she stands out among the Lord’s anawim, the humble hearts who confidently trust that God has everything in hand (Lumen Gentium 55). St Augustine writes, “She conceived Jesus in her heart before conceiving him in her womb.”

 

Today’s feast invites us to place our hopes and plans for the new year under her motherly care. We can entrust to her our personal concerns and those of our era, the conflicts, the glaring injustices, the unequal wealth and opportunity, the wars, all that troubles peace and fairness in our world at this time. Our Lady can be our guide and counsellor in our spiritual journey. She wants to beget faith in us, to be our Mother. That is why, in the gospel of John, she is present at the beginning and the end of Christ’s public life.

 

John is the only one to record Mary’s presence at Calvary: “Near the cross of Jesus stood his Mother” (Jn 19:25). When all the miracles of Jesus seemed a delusion to many, his mother stood there faithful to him to his last breath, still believing in God’s power to save. Her faith did not need astounding miracles, but rested on childlike trust in the mysterious ways of God our Father. As John writes, “Behold your Mother” (Jn 19:25), the mother of Jesus will henceforth be the mother of all his disciples, sharing with us her strong and simple faith. She reflected upon, “He is destined for the fall and for the rising of many in Israel, destined to be a sign that is rejected” (Lk 2:34)  

 

She treasured and pondered what the shepherds said to her, “Today a Savior has been born to you; he is Christ the Lord.” Today, New Year’s Day, is a day when many feel drawn to make good resolutions. What better New Year’s resolution could we make today than that of adopting Mary’s stance before the grace of God? Today’s feast invites us to share in Mary’s sense of awe and wonder before God’s merciful love, made known to us in Christ, her son. Let us ask Mary to help us treasure the gospel as she did, so that Christ might come to others through us as he came to us through Mary.

 

“All men will be called her children: the Most High himself has established her”

The Example of Nazareth

 

The Example of Nazareth

“….it is your Christian duty to obey your parents, for this is the right thing to do” (A)

 

The home of Nazareth is the school where we begin to understand the life of Jesus – the school of the Gospel. The first lesson we learn here is to look, to listen, to meditate, and to penetrate the meaning – at once so deep and so mysterious – of this very simple, humble, and beautiful manifestation of the Son of God. Perhaps we learn, even imperceptibly, the lesson of imitation.

 How gladly would I become a child again, and go to school once more in this humble and sublime school of Nazareth: close to Mary, I wish I could make a fresh start at learning the true science of life and the higher wisdom of divine truths.  But I am only a passing pilgrim. I must renounce this desire to pursue in this home my still incomplete education in the understanding of the Gospel.   First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us, besieged as we are by so many uplifted voices, the general noise and uproar, in our seething and over-sensitized modern life. May the silence of Nazareth teach us recollection, inwardness, the disposition to listen to good inspirations, and the teachings of true masters. May it teach us the value of preparation, of study, of meditation, of personal inner life, of the prayer which God alone sees in secret.

Next, there is a lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character. Let us learn from Nazareth that the formation received at home is gentle and irreplaceable. Let us learn the prime importance of the role of the family in social order.

Finally, there is a lesson at work. Nazareth, home of the ‘Carpenter’s Son’, in you I would choose to understand and proclaim the severe and redeeming law of human work; here I would restore the awareness of the nobility of work; and reaffirm that work cannot be an end in itself, but that its freedom and its excellence derive, over and above its economic worth, from the value of those for whose sake it is undertaken. And here at Nazareth, to conclude, I want to greet all the workers of the world, holding up to them their great pattern, their brother who is God. He is the prophet of all their just causes, Christ our Lord.

“Whatever you are doing, put your whole heart into it…”

From an address given at Nazareth by Pope Paul VI

A shoot springs from the stock of Jesse

 

A shoot springs from the stock of Jesse

 

The Word became flesh. And he lived among us, alleluia (A)

 

Dearly beloved, today our Saviour is born. Let us rejoice. Sadness should have no place on the birthday of life. The fear of death has been swallowed up; life brings us joy with the promise of eternal happiness. No one is shut out from this joy; all share the same reason for rejoicing. Our Lord, victor over sin and death, finding no man free from sin, came to free us all. Let the saint rejoice as he sees the palm of victory at hand. Let the sinner be glad as he receives the offer of forgiveness. Let the pagan take courage as he is summoned to life.

 

In the fullness of time, chosen in the unfathomable depths of God’s wisdom, the Son of God took for himself our common humanity to reconcile it with its creator. He came to overthrow the devil, the origin of death, in that very nature by which he had overthrown mankind. And so at the birth of our Lord, the angels sing in joy: Glory to God in the highest, and they proclaim peace to men of goodwill as they see the heavenly Jerusalem being built from all the nations of the world. When the angels on high are so exultant at this marvellous work of God’s goodness, what joy should it not bring to the lowly hearts of men?

 

 Beloved, let us give thanks to God the Father, through his Son, in the Holy Spirit, because in his great love for us, he took pity on us, and when we were dead in our sins, he brought us to life with Christ, so that in him we might be a new creation. Let us throw off our old nature and all its ways and, as we have come to birth in Christ, let us renounce the works of the flesh. Christian, remember your dignity, and now that you share in God’s own nature, do not return by sin to your former base condition. Bear in mind who your head is and of whose body you are a member. Do not forget that you have been rescued from the power of darkness and brought into the light of God’s kingdom. Through the sacrament of baptism, you have become a temple of the Holy Spirit. Do not drive away so great a guest by evil conduct and become a slave to the devil, for your liberty was bought by the blood of Christ.

 

Christian, remember your dignity.

From a sermon of Saint Leo the Great, Pope

Called to Believe in His Promises Is 7:10-14; Rom 1:1-7; Mt 1:18-24

 

Called to Believe in His Promises

Is 7:10-14; Rom 1:1-7; Mt 1:18-24

“The incomprehensible was working incomprehensibly,” St Ambrose

Do we hold on to the promises of God when we are faced with uncertainty or adversity? The prophet Isaiah speaks words of hope in a hopeless situation. When King Ahaz (735 B.C.) was surrounded by forces that threatened to destroy him and his people, God offered him a sign to reassure him of the promise he had made to David and his descendants. King Ahaz, however, had lost hope in God and refused to ask for a sign of favor. God, nonetheless, gave a sign assuring that he would indeed give them a Savior who would rule with peace and righteousness (Is 7:11ff). Like the prophet Isaiah, we are called to believe against hope (Rom 4:18) in his promises.

Mother Mary had an enormous challenge to her faith in God. She was asked to assume a tremendous responsibility. It had never been heard of before that a child could be born without a natural father. Mary was asked to accept this miraculous exception to the laws of nature, demanding trust in his promises. She was asked to take a great risk. She could have been rejected by Joseph, by all her own people. Mary knew that Joseph and her family would not understand without revelation from God. She nonetheless believed and trusted in God’s promises.

Joseph, a God-fearing man, did not wish to punish his espoused wife, Mary, when he discovered her pregnancy. Joseph, no doubt, took this troubling matter to God in prayer. He was not hasty to judge or to react with hurt and anger. God rewarded him not only with guidance and consolation but with the divine assurance that he had indeed called him the husband of Mary and to assume a mission that would require the utmost confidence in God. Joseph believed in the divine message to take Mary as his wife and accept the child in her womb as the promised Messiah.

Like Mary, Joseph is a model of faith for us. He is a faithful witness and servant of God’s unfolding plan of redemption. Are you ready to believe in the promises of God, even when faced with perplexing circumstances and what seems like insurmountable problems? God has not left us alone, but has brought us his only begotten Son, our Lord and Savior Jesus Christ. Let us celebrate Christmas, the feast of the Incarnation, with a joyful heart. Let us renew our faith and hope in God and in his redeeming work.

 

“The soul that has been able to reach this state proclaims the greatness of the Lord” St Ambrose

The Inevitable Mission to Preach Is 35:1-6,10; Js 5:7-10; Mt 11:2-11

 

The Inevitable Mission to Preach

Is 35:1-6,10; Js 5:7-10; Mt 11:2-11

John is the voice, and Christ is the Word

The third Sunday of Advent is traditionally called Gaudete Sunday. Gaudete is the Latin word meaning “rejoice.” This Sunday is so named because “Rejoice” is the first word in the entrance antiphon for today’s Mass, taken from Philippians 4:4-5: “Rejoice in the Lord always; again I say, rejoice! The Lord is near.” Some people mark this Sunday on their Advent wreath with a pink candle instead of a purple candle. This Sunday is a joyful reminder that our salvation is found in visiting the glory of God, as manifested to us.

Today, just as on the previous Sunday, the Church presents to us the figure of John the Baptist. John was a final prophet before Christ of firm character—both in his way of life and in his fidelity to the Truth—which cost him imprisonment and martyrdom. Even from prison, he speaks effectively to Herod. John teaches us how to unite firmness of character with humility: “The one who is coming after me, whose sandal strap I am not worthy to untie” (Jn 1:27); “He must increase; I must decrease” (Jn 3:30). He rejoices that Jesus baptizes more people than he does, for he considers himself only “the one who has the bride is the bridegroom; the best man” (Jn 3:29).

John teaches us to take our journey on earth seriously. We need to be coherent Christians in leading our lives as children of God. How would Mary and Joseph have prepared for the birth of Jesus Christ? How did John prepare the teaching of Jesus? Considering their preparation, we should prepare to commemorate the birth of Jesus and to welcome his second coming at the end of time. Saint Cyril of Jerusalem says: “We preach not one advent only of Christ, but a second also, far more glorious than the former. For the former gave a view of his patience, but the latter brings with it the crown of a divine kingdom.”

“ ‘Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, says: ‘The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel’’ (Mk 1:14-15). The Catechism of The Catholic Church (541), quoting this Markan text, teaches ‘to carry out the will of the Father Christ inaugurated the kingdom of heaven on earth’. Now the Father’s will is ‘to raise us to share in his own divine life’. He does this by gathering us around his Son, Jesus Christ. We, as the Church, and being saved individually, have the mission to preach the gospel boldly.

 

“The Lord will come without delay. He will bring to light what darkness hides.”

The Coming of the Holy and True One Is 11:1-10; Rom 15:4-9; Mt 3:1-12

 

The Coming of the Holy and True One

 

Is 11:1-10; Rom 15:4-9; Mt 3:1-12

“When the great King comes, the hearts of men will be made pure.”

 

In her concern for our salvation, our loving mother, the Church, uses the season of Advent to teach us to be grateful for the great blessing and be prepared for the second coming of Christ.

 

The prophet Malachi speaks of God’s “two comings”. The first coming speaks of the “Lord whom we (you) seek will come suddenly to his temple” (Mal 3:1); and “another coming” warns us, “Look, the Lord almighty will come, and will endure the day of his entry… who will stand in his sight? (Mal 3:2). He comes like a refiner’s fire, a fuller’s herb cleansing every stain. St Paul also speaks of these two comings to Titus. He says that the grace of God the Savior has appeared to all men, instructing all to put aside impiety and worldly desires and live temperately, uprightly, and religiously in this present age; (and) waiting for the joyful hope, the appearance of the glory of our great God and Savior, Jesus Christ (Tit 2:11-14).

 

These “two comings” speak of two aspects related to our Savior. At the “first coming”, he who was with God before the ages, wrapped in swaddling clothes in a manger from a virgin at the fullness of time. On his second arrival, he will be clothed in light like a garment. In the first coming, he endured the cross, despising the shame; in the “second coming”, he will be in glory, escorted by an army of angels. At the first coming, the angels sang, “Blessed is he who comes in the name of the Lord”. At the “second coming”, he will not come to be judged, but to judge us.

 

Jesus says, “About that hour no one knows, neither the angels nor the Son” (Mt 24:36). It is not for us to know times or moments. He has kept those things hidden so that we may keep watch. If he had revealed the time of his coming, his coming would have lost its savor. Keep watch. When the body is asleep, nature takes control of us. When deep listlessness takes possession of the soul, for example, faint-heartedness or melancholy, the enemy overpowers it and makes it do what it does not will. The force of nature, the enemy of the soul, is in control. When the Lord commands us to be vigilant, he means vigilance in both the body against the tendency to sleep; in the soul, against lethargy and timidity. St Ephraim, quoting Ps 138, says, “Wake up, you just, and I have risen, and am still with you; and again, “Do not lose heart” (Rev 1:8).

 

“…behold, your king is coming to you. Sion, do not be afraid: your salvation is at hand”.

 

 

 

 

HAPPY NEW LITURGICAL YEAR Is 2:1-5; Rom 13:11-14; Mt 24:37-44

 

HAPPY NEW LITURGICAL YEAR

 

Is 2:1-5; Rom 13:11-14; Mt 24:37-44

 

“Behold, the heavenly king will come with power and great glory to save the nations.”  Alleluia.

 

Today marks the first Sunday of Advent and the beginning of a new liturgical year for the Church. The Advent season comprises the four Sundays before Christmas. It is a time of preparation for the coming of the Lord. In this season, we recall two central elements of our faith: the final coming of the Lord in glory and the incarnation of the Lord in the birth of Jesus. Key themes of the Advent season are watchful waiting, preparation, and justice. In this new liturgical year, the Gospel of Matthew will be the primary Gospel proclaimed (Cycle A). In today’s Gospel, we hear Jesus speaking about the need for wakefulness, watchful waiting for the coming of the Son of Man.

 

We must keep watch because, as Benedict XVI said, “only those who are alert are not taken by surprise.” We must be prepared with love burning in our hearts like the lamp of the wise virgins. That is precisely the point: the moment will come when we hear, “Behold, the bridegroom! Come out to meet him!” (Mt 25:6). His arrival is always a source of joy for the one who keeps the torch lit in one’s own heart. Advent teaches us to wait with peace and love for the Lord. Nothing of despair or impatience is characteristic of today’s world. Saint Augustine gives us a rule in waiting: “Live your life as you would like your death to be.” If we wait with love, God will fill our hearts and our hope.

 

“Stay awake, for you do not know on which day your Lord will come” (Mt 24:42). A clean house, a pure heart, thoughts, and affections need to be formed in the style of Jesus. Benedict XVI explains: “To be watchful means to follow the Lord, to choose what he has chosen, to love what he has loved, to conform one’s own life to his.” Then the Son of Man will come… and the Father will welcome us in his arms for resembling his Son.

 

“Wash yourselves, make yourselves clean, remove your evil deeds from before my eyes” (Is 1:16)

 

 

Ruler of the Kings of the Earth 2 Sam 5:1-3; Colos 1:12-20; Lk 23:35-43 (C )

Ruler of the Kings of the Earth

 

2 Sam 5:1-3; Colos 1:12-20; Lk 23:35-43 (C )

 

“He will judge the world with justice, and the peoples with equity”

 

Today we celebrate the great solemnity of Our Lord Jesus Christ, King of the Universe, a feast that stands like a crown on the final Sunday of the liturgical year. Although it sounds ancient, this feast is surprisingly modern. Pope Pius XI established it in 1925 through his Encyclical Quas Primas (In the first). The world at that time was shaken by rising nationalism, totalitarian regimes, and the growing belief that humanity could save itself without God. People placed their faith in political ideologies, military power, and human progress. Pius XI saw clearly that when Christ is pushed out of public and personal life, confusion and violence take his place. So he instituted this feast to remind the world that only Christ is the true King who brings peace, justice, dignity, and freedom.

 

Today’s Scripture presents us “the ruler of the kings of the earth” (Rev 1:5), completely unlike the rulers of this world and “one like a Son of Man coming on the clouds of heaven” (Dan 7:13) to establish an indestructible kingdom beyond time, history, and creation. But most strikingly, we see Jesus reigning not from a golden throne but from the Cross. His crown is made of thorns, his robe of precious blood, and his scepter of a nail-pierced hand. And yet, from this throne, he exercises his kingly authority: “Today you will be with me in Paradise” (Lk 23:43). His kingship is not domination but self-giving love, not coercion but compassion. The Church teaches that Christ is King by nature, the only Son of God, who conquered victory over sin, the powers of darkness, and death. He transforms souls that enlighten families, communities, and societies. He liberates everyone by his precious blood, sustaining them through the Eucharist and their minds. The early Church Fathers, St. Augustine and St. Ambrose said that Christ reigns in a kingdom of truth where no lie can enter, restoring the divine image in each person.

 

 Today, many false kings claim our attention with political ideologies, social media platforms, material success, and even our own ego. These kings promise freedom but often deliver emptiness and addiction. Only Christ the King offers what the human heart truly longs for. In a world of violence, he is the Truth, peace, and reconciliation. In a world of loneliness, he is Emmanuel (God with us). In a world of moral confusion and despair, he is the Way and hope. To proclaim Christ as King in today’s world is to refuse the dictatorship of relativism, the slavery of consumerism, and the illusion of self-sufficiency. It is to declare that our lives belong not to passing trends or shifting ideologies but to the eternal Lord of history. As we end the liturgical year, Christ the King invites each of us to a very personal reflection: Who truly reigns in my life? Christ does not impose his kingship upon us. Like the repentant thief, we are invited to say, “Jesus, remember me when you come into your kingdom.” And like a true and merciful king, Jesus responds, “Today you will be with me in Paradise, the blissful heaven.

 

May Christ reign in our hearts, in our families, in our Church, and in our world.

The Sun of Righteousness Mal 3:19-20; 2 Thes 3:7-12; Lk 21:5-19 (C 33)

 

The Sun of Righteousness

 

Mal 3:19-20; 2 Thes 3:7-12; Lk 21:5-19 (C 33)

“The sun of righteousness will rise with healing in its wings” (Mal 4:2)

 

Today, the Gospel speaks to us about the final coming of the Son of Man. As the liturgical year draws to a close, the Church sets before us the mystery of the Parousia, and at the same time invites us to reflect on the “last things”: death, judgment, hell, or heaven. The Greek term “Parousia” combines the prefix “para” meaning “beside,” with “ousia,” meaning “essence,” indicating a presence alongside. Its literal meaning is “presence,” “coming,” or “arrival.” It is often used in the New Testament to refer to the Second Coming of Christ. There is a conception of the day of Lord in the Jewish scriptures. The Jews regarded time as being in two ages. First, there was the age that was altogether evil, incapable of being cured, and fit only for destruction. There will be a golden age of God to come. But in between the two there would be the day of the Lord, which would be a terrible time of cosmic upheaval and destruction, the desperate birth-pangs of the new age. However, it also reflects the Parousia, the Lord’s day.

 

The Old Testament presents us that the Lord’s day would be a day of terror, “Behold the day of the Lord comes, cruel with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it” (Is 13:9; compare Joel 2:1-2; Amos 5:18-20; Zep 1:14-18). It would come suddenly. “The day of the Lord will come like a thief in the night” (1 Thes 5:2; compare 2 Pet 3:10). It would be a day when the world would be shattered. “The stars of the heavens and their constellations will not give their light; the sun will be dark at its rising and the moon will not shed its light.... Therefore…the heavens tremble, and the earth will be shaken out of its place in the day of his fierce anger” (Is 13:10-13; compare Joel 2:30-31). In the same way, the day of the Lord was one of the basic conceptions of religious thought in the time of Jesus presented by the evangelist (Lk 21:9; 21:11; 21:25-26).

 

God is just and gives each person what he or she has earned on earth. He neither punishes nor rewards arbitrarily. He respects our freedom. Yet we must keep in mind that once we leave this world, we will no longer have the freedom to choose. “To die in mortal sin without repenting and accepting God’s merciful love means remaining separated from him forever by our own free choice” (CCC 1033). In the second part of today’s Gospel, Jesus warns that his followers will face persecution for their beliefs. Luke presents persecution as an opportunity for the followers of Jesus, for “It will lead to your giving testimony” (Lk 21:13). In persecution, God’s wisdom and power will be shown in the example of followers of Jesus. Perseverance in the face of persecution will lead us to salvation. Here, Jesus assures us that God is present to all believers, even in times of trouble. Ultimately, as disciples of Jesus, we try to follow his example, trusting in God’s mercy and protection even when we face difficulties.

 

 

 

“He will judge the world with equity and the peoples in his truth”

You are God’s Temple: Ezk 47:1-2,8-9,12; 1 Cor 3:9-11,16-17; Jn 2:13-22 (C 32)

 

You are God’s Temple

 

Ezk 47:1-2,8-9,12; 1 Cor 3:9-11,16-17; Jn 2:13-22 (C 32)

 

“How delightful is your dwelling-place, Lord, God of hosts!” (Ps 84:1)

 

The Biblical Jerusalem that we hear about in today’s Liturgy holds a very special place in the history of salvation. It was King Solomon, around 966 years before Christ, who first established Jerusalem as the royal and religious center of Israel by building the magnificent First Temple — the dwelling place of God among his people. That Temple, however, was destroyed by the Babylonians in 586 BC, and the natives were deported into exile. Later, under Zerubbabel’s leadership, the exiles returned from Babylon and began rebuilding the Temple. It was completed and dedicated in 516 BC, during the reign of King Darius of Persia, at the time of the prophets Haggai and Zechariah. Centuries later, King Herod the Great renovated and expanded that same Temple into a massive and splendid structure — the pride of Israel. But as Jesus himself foretold, it was destroyed by the Romans in the year 70 CE.

 

In today’s Gospel, we hear the story of Jesus’ anger cleansing the same Temple. The evangelist Luke presents it in two parts. First, Jesus’ action in the Temple driving out the money changers and the merchants; and second, his prediction about the destruction of the Temple, saying, “Destroy this temple, and in three days I will raise it.” At first, people were shocked because the Temple was the heart of Jewish life, the visible sign of God’s presence. And Jesus was speaking of himself as the true Temple — the living dwelling place of God. It was the time of the Passover, when thousands of pilgrims came to Jerusalem to offer sacrifice. For their convenience, animals were sold in the Temple precincts, and money changers exchanged Roman coins for the Temple tax. These practices, though practical, had turned God’s house into a place of trade. This is the cause of Jesus’ anger.

 

When Jesus drove out the merchants, he was not condemning the Temple itself, but he was purifying its purpose. He wanted the people to understand that worship cannot be mixed with greed or self-interest. He was pointing to a new reality: God no longer dwells in stone buildings, but in living hearts — first in His own Body and now in His Church, his living Body on earth. The river flowing from the Temple, spoken of by the prophet Ezekiel (Ezk 47), is a powerful image of the Holy Spirit. This river flows from Christ and his Church, bringing life, healing, and renewal to the whole world. Through the sacraments, especially Baptism and the Eucharist, we receive this living water — cleansing us from sin and giving us new life in the Spirit.

 

His anger is a reminder that we ourselves are called to be temples of God. That is why Saint Paul says, “Do you not know that you are God’s temple and that the Spirit of God dwells in you?” (1 Cor 3:16). Just as Jesus cleansed the physical Jerusalem Temple, so too our hearts and souls often need cleansing — from selfishness, pride, jealousy, or indifference. Our relationship with God is not a transaction; it is a relationship of love, like that of children toward their loving Father. God desires not our bargains, but our hearts. Our God is the God of the living; then our worship must also be alive — sincere, joyful, and active. When we participate in the Holy Mass, we are not spectators; we are offering our lives on the altar along with Christ in the person of the priest. Finally, this Gospel challenges us to look at our community of faith as a living temple. Each one of us is a living stone, and together we form the dwelling place of God. Let us therefore keep our temple holy by our reverence, unity, and service. Let us offer our time, talents, and treasures to build up the Body of Christ — our parish, our community, our families.

 

“Baptism makes every one of us into a temple of God”  (St Caesarius of Arles)

Remembering all the Faithful Departed Wis 3:1-9; Rom 5:5-11; Jn 6:37-40 ( C )

 

Remembering all the Faithful Departed

 

Wis 3:1-9; Rom 5:5-11; Jn 6:37-40 ( C )

“May the souls of the faithful departed Rest in Peace.”

 

One of the beautiful aspects of the Catholic Church is that our history is kept alive in the prayers of the community of believers.  The memorial of All Souls is part of this history and is still a living reality in our Church. This commemoration dates back to the eleventh century, with a decree of St. Odilo of Cluny requiring his monks of Cluny Abbey to spend a day in prayer for the departed souls. Shortly after this, the universal Church celebrated this day of prayer for all the faithful who died. In the Fourteenth Century, the memorial was moved to November 2^nd to link it with the Feast of All Saints on November 1^st. The idea is that, just as the saints are holy in heaven, the souls of the faithful departed are not in heaven but are preparing to reach heaven by the help of our prayers, mortifications, and the grace of God. Dante Alighieri, in the Second Book of the Divine Comedy, The Purgatorio, presents the souls in purgatory as holding themselves back from climbing the mountain of God until they can accept the fullness of his love, and the prayers of their loved ones still on earth open them up to God’s love.

 

Today, in a special way, we remember our beloved deceased. The profession of faith we continue to make is the promise on which we base our hope for eternal life. In his death and Resurrection, Jesus has conquered death for all who believe in him because, “The souls of the righteous are in the hand of God, and no torment shall touch them” (Wis 3:1). When we pray in faith for the souls of the faithful departed, we pray for those whose souls are journeying through purgatory to eternal life in heaven because Jesus says, “whoever comes to me I will not cast out” (Jn 6:37).

 

The Catechism teaches that “all who die in God’s grace, but still imperfectly purified, undergo a final purification, not punishment, but the fire of divine love (CCC 1030–1032).  The saints in heaven, the souls being purified, and we on earth form one great family, the Communion of Saints”. When we pray for the dead, we live in this communion as St. John Chrysostom said, “Let us help and commemorate them… our offerings console them. Our prayers are acts of mercy that reach beyond the limits of time. Let us help and commemorate them”. If Job’s sons were purified by his sacrifice (Job 1:5), and the belief of Judah Maccabee in sin offering for the pardon of the sins of the deceased souls in the battle (2 Macc 12: 44-45) could please God, why should we doubt that our offerings for the dead cannot bring God’s mercy for them?

 

Today, the Holy Mother Church grants us indulgences for visiting cemeteries, praying for the dead, and offering the Holy Mass as a sign that our love for the departed beloved is active and fruitful. In praying for our loved ones and orphan souls, we also thank them and thank God for the gift of their lives and for all the ways the Lord has blessed us through them. We entrust our departed loved ones to God in and through Jesus, who promised us, “I shall raise them on the last day” (Jn 6:40). Every Mass, every Rosary, every act of charity offered for the departed is like a candle in their darkness, hastening their approach to the LIGHT.

“Eternal rest grant unto them, O Lord, and let perpetual light shine upon them”

Prayer Born in Humility Sirach 35:12-14,16-18; 2 Tim 4:6-8,16-18; Lk 18:9-14 (30/C)

 

Prayer Born in Humility

 

Sirach 35:12-14,16-18; 2 Tim 4:6-8,16-18; Lk 18:9-14 (30/C)

 

“The prayer of the humble pierces the clouds; it will not rest until it reaches its goal.” (Sir 35:17)

 

The devout Jew observed prayer three times daily, 9 a.m., 12 p.m., and 3 p.m. Prayer was held to be especially efficacious if it was offered in the Temple. Accordingly, at these hours, many used to go up to the Temple courts to pray. Jesus told of two men who went up and the way they prayed. We know the story. How can we know if our prayer is pleasing to God or not? The prophet Hosea, who spoke in God's name, said: “I desire steadfast love and not sacrifice” (Hos 6:6). The prayers and sacrifices we make to God mean nothing to him if they do not spring from a heart of love for God and for one’s neighbor.

 

How can we expect God to hear our prayers if we do not approach him with humility and with a contrite heart that seeks mercy and forgiveness? We stand in constant need of God’s grace and help. That is why Scripture tells us that “God opposes the proud but gives grace to the humble” (Jam 4:6; Prov 3:34). Jesus’ parable speaks about the nature of prayer and our relationship with God. It does this by contrasting two very different attitudes towards prayer. The Pharisee represents pride in religious practices, and the tax collector represents humility despised by the religious-minded. God hears such a prayer because we seek God with humility rather than with pride. From Hannah in Shiloh to Solomon in the temple, from Elijah on Mount Carmel to the tax collector in Jesus’ story, true prayer has always been born of humility and dependence on God. Hanna prayed, “O Lord of hosts, if you will look upon the misery of your handmaid…” (1 Sam 1:11). King Solomon prayed, “Give your servant an understanding heart to govern your people” (1 Kings 3:9). Elijah prayed, “Answer me, O Lord, answer me, so that this people may know that you are God.”

 

John Chrysostom says, “The Pharisee prayed not to God, but to himself; he offered incense to his own vanity.” St. John Damascene says, “Prayer is the raising of one’s mind and heart to God or the requesting of good things from God. But when we pray, do we speak from the height of our pride and will, or 'out of the depths' of a humble and contrite heart? (Ps 130:1). St Augustine interprets it as the very heart of the Gospel, saying, “He who knows he is sick will seek the physician; the confession of sin is the beginning of healing.” We are beggars before God. Only when we humbly acknowledge that “we do not know how to pray as we ought,” are we ready to receive freely the gift of prayer.  God’s ear bends toward the lowly. The proud build towers; the humble build altars. And God descends not on towers, but on altars. Let us pray today in that same spirit: “O God, be merciful to me, a sinner.” And if we pray sincerely, humbly, truthfully —then like the tax collector, we too will go home justified… our hearts filled with the peace that only God can give.

 

“In Christ we learn how to pray — for He prayed for us, in us, and by us” (St Ambrose)

 

 

 

Avenge me of my Adversary Ex 17:8-13; Tim 3:14-4:2; Lk 18:1-8 (29/C)

Avenge me of my Adversary

 

Ex 17:8-13; Tim 3:14-4:2; Lk 18:1-8 (29/C)

 

“My soul thirsts for you, my body longs for you” (Ps 62).

 

Today’s liturgy invites us to consider perseverance in prayer. In the Gospel, Jesus reminds us about the necessity “to pray always without becoming weary” (Lk 18:1). The poor widows in the times of OT had many adversaries, who barbarously took advantage of their weak and helpless state to invade their rights, and defraud them of what little they have (Jer. 21:3; Is 1:17). The widow presented by Luke was a stranger and alone by herself came to an unjust judge. She had neither friends nor an attorney to advocate her cause. The judge was clearly not a Jewish judge. He was one of the paid magistrates appointed either by Herod or by the Romans. Such judges were notorious. Unless a plaintiff had influence and money to bribe his/her way to a verdict, they had no hope of ever getting their case settled. These judges were known as Dayyaneh Gezeroth (robber judges).

 

Jesus wants us to be like the persistent widow, staying in a relationship with God, confident that God hears and answers prayers. He teaches with his deeds and with his words. To speak from the heart is also to the heart (Ps 44:21). God can read the human heart and knows me better than any words I might use. We do not know what will happen to us in the next minute, hour, week, month, or year. Only God sees time whole, and, therefore, only God knows what is good for us in the long run (Jer 29:11). That is why Jesus said we must never be discouraged in prayer.

 

With the help of Aaron and Hur, Moses persevered in prayer, and Joshua defeated the forces attacking the people of Israel. It was really God who defeated the Amalekites. It was not Joshua. It is really God who will defeat our enemies, not us (Ex 14:14).  Vengeance is his, not ours (Dt 32:35). We need to keep praying in trust and doing our part to put up a good fight. Our Christian Community helps us hold up our hands in prayer. If the love and concern of our God are with us, who can be against us? (Rom 8:31). The widow is the symbol of all our poor and defenseless. It was obvious that she, without recourse of any kind, had no hope of ever extracting justice from such a judge except through the weapon of persistence.

 

This parable is like the parable of the Friend at Midnight (Lk 11: 5-13). It contrasts God with such persons. Jesus says, “If, in the end, an unjust judge can be wearied into giving a widow justice, how much more will God, who is a loving Father, give his children what they need?” Jesus is a model of prayer. He said to Peter: “I have prayed that your own faith may not fail” (Lk 22:32). At the crucifixion, he said, ‘Father, forgive them, they know not what they do” (Lk 23:34), and when he breathed his last, “Father, into your hands I commend my spirit” (Lk 23:46).

 

Faith is a gift that God gives us. We could not believe in God in hope if God did not first draw us to himself with merciful love, as St Augustine prayed. If we want to grow and persevere in faith until the end of our days, then we must nourish our faith with the word of God and ask the Lord to increase it (Lk 17:5). When trials and setbacks disappoint us, where do we place our hope and confidence? Do we pray with expectant faith and confident hope in God’s merciful care and provision for us?

 

 

“I seek to dwell in the Lord’s house all the days of my life…” (Ps 27:4)