13 September 2025 - by their fruit

Today's Readings
(Audio) 

Jesus had previously warned of blind guides. There was the risk of teachers who were not capable or qualified to teach the way that led to life, but who nonetheless taught it with full confidence and assurance. There were people who spoke who spoke in ignorance, those who spoke convenient fictions, and those who lied maliciously. Many of these spoke so persuasively as to seem prophetic. But how to sort out the false prophets from those who spoke the word of God accurately? 

A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.

The way they could be known was by watching for the results they produced. It wouldn't be enough to assess their own curriculum vitae however. Many would be skilled enough in dissembling and deception to conceal the sickness within that causing them to rot away. Better, if possible, to see how their teaching affected their disciples. Did it make them more committed to loving God and neighbor? Or did it serve to provide them with convenient excuses to pursue their own base desires and self-interest? Since one wouldn't have direct access into the minds and hearts of others they would need to infer much from how they spoke, since "from the fullness of the heart the mouth speaks". But all of this would still be liable to both misunderstanding and deception. The real final analysis was how the teachings of another affected oneself. Did they empower him to increasingly bear good fruit? Or did they seem to be the initial stages of an inner sickness sapping his spiritual life? The important idea was to not take the promises of a teacher at face value, or on the basis of his persuasiveness or his rhetorical skill, but to be on the watch for the results, and to make sure those results were aligned with one's own higher priorities.

I will show you what someone is like who comes to me,
listens to my words, and acts on them.
That one is like a man building a house,
who dug deeply and laid the foundation on rock;
when the flood came, the river burst against that house
but could not shake it because it had been well built.

How do we explain the fact that there are so many disciples of the one who is the teacher par excellence, and who nevertheless bear bad fruit? After all, if we judged Jesus exclusives on the merits of his modern disciples we would at best have an assessment that was mixed. But the disciples of Jesus are never in the wrong for their adherence to the teachings of Jesus. They are, however, often at fault for failing to live up to them. Even their failures are evidence for the veracity of teachings they should have taken more seriously. 

We ourselves can avoid the risk of false teachers and self-deception by rooting ourselves in Jesus, and building our lives upon him as upon a rock foundation. It is not enough to hear. We connect ourselves to him only to the degree that we build our lives on him.

Even if we have succumbed to deception and false promises, or even if we ourselves have taught inaccurately or falsely, it is not too late to begin building upon Jesus as our one foundation. After all, Paul was persuaded of things that were antithetical to the Gospel. But this did not stand in the way of him receiving mercy. In fact, it only served to make him among the greatest examples of the greatness of God's love.

Christ Jesus came into the world to save sinners.
Of these I am the foremost.
But for that reason I was mercifully treated,
so that in me, as the foremost,
Christ Jesus might display all his patience as an example
for those who would come to believe in him for everlasting life.

Pat Barrett Featuring Chris Tomlin - Build My Life

12 September 2025 - blind guides

Today's Readings
(Audio) 

Can a blind person guide a blind person?
Will not both fall into a pit?

One's first thought might be, 'Why choose a blind guide?' But the answer is evident, since it would not be obvious to the blind person whether or not a potential guide could see. No doubt such a guide would need to validate himself in some way. But this could come down to luck that his lack of sight had not yet been revealed by some inevitable crash or collision. This presents a real problem for those seeking instruction. By definition they do not know what they do not know.  

Blind guides might attempt to captivate potential disciples by promoting speculation, appealing to curiosity rather than reason. Curiositas is a negative in the traditional sense of the term. But in our modern sense curiosity can be considered neutral. When it leads us to seek for solid truth it is a positive. But its makes us prefer being led into ever deeper layers of mystery or conspiracy such that we don't actually even want to know the truth it is a negative. There are some truths which, it is true, are above our ability to understand with natural human reason. But it is not these that draw curiosity. Curiosity prefers to correlate lots of lower things in ways that give us the thrill of being insiders with a special understanding. Truth is something in which we can rest, but not ultimately something for which we can take credit. And this is especially true of faith, which we do not arrive at in virtue of the strength of our mental prowess, but which is rather a gift.

How do we discern good teachers from those who speak good game but whose aim is merely to increase the count of their disciple for the sake of pride and vainglory? Teachers who are not blind can actually see the path. And they can convey that sight, virtually, to those who cannot yet see it in ways that help them to avoid accidents along their journey. Their teaching will actually work. They will call something sinful, which time and the evidence of those who neglect their warnings will bear it out. Take contraception or no fault divorce as examples of warnings made that were unheeded which are now bearing rotten fruit. Closer to home, we may need to be told that our own vices, from lying, to gluttony, to lust, to gambling, will have consequences that make them not worth whatever petty gains they give. When we test these claims we may journey on a while longer without stumbling but we will inevitably discover them to be true, at least with sufficient self-reflection.

"I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else."

- CS Lewis 

Jesus asked why we are predisposed to notice the minor imperfections in our neighbors while ignoring our own blatant failings. No doubt this is because we don't want to see ourselves as we are. We prefer the illusion of ourselves as competent guides to the reality that we too impaired too travel safely, much less provide guidance to others. We preoccupy ourselves with others so that we can evade our own scrutiny. It is not that it is inherently wrong to want to provide guidance to others. However, we must first make sure that we are sufficiently grounded to do so, and that our motivation is for their sake.

You hypocrite!  Remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter in your brother’s eye.

Jesus is the only guide with perfectly clear vision, with not even a splinter or a speck in his eye. His guidance that reveals us to ourselves. Our temptations to hypocrisy, our readiness to believe falsehood, only helps to demonstrate his claim. As the one who is Truth itself he alone is worthy of absolute trust. He can do even more than guide the blind in ways that are level and smooth. He himself can give them sight, he who is the light of the world.

Songs In His Presence - In Your Light

11 September 2025 - tough love

Today's Readings
(Audio) 

To you who hear I say, love your enemies,
do good to those who hate you, bless those who curse you,
pray for those who mistreat you.

If we were actually able to love our enemies they would lose a lot of the power that they have over us. It would imply that they were no longer able to manipulate us with violence and threats. Such things would no longer necessarily represent loss or failure on our part. We could follow the example of Jesus who, in receiving violent abuse peacefully, exposed the lie at the root of violence, and ultimately transformed it into life and forgiveness. 

The point we want to examine today is not so much about becoming a doormat or a punching bag for abuse. It is not loving to help to confirm someone and their deeply entrenched viciousness by supplying a willing victim. We're looking at a kind of love that can actually break the cycle. This is a love that can maintain compassion, kindness, humility, and gentleness toward others no matter how they behave toward us. This is important because although most of us think of ourselves as nice people, most of us also tend to have our limits, beyond which what you get back from us is something other than compassion and kindness. When asked about this, if we don't overthink it, we may answer that the person who pushed us too far proved they didn't deserve the normal rules of civility. This implies that we secretly believe that kindness is for the deserving only, gentleness only for those who are at least somewhat gentle in return. What does it even mean to be gentle in the face of aggression? What indeed! It is possible, in spite of how we may feel. And it can be quite wonderful in its effect. We can become evidence of the Lord's forgiveness, and instruments of his forgiveness to others.

But rather, love your enemies and do good to them,
and lend expecting nothing back;
then your reward will be great
and you will be children of the Most High,
for he himself is kind to the ungrateful and the wicked.
Be merciful, just as also your Father is merciful.

When we remove the terms and conditions that others have to follow to receive our own love we also at the same time free ourselves from the need to perform to earn God's favor. We know intellectually that we don't ultimately earn anything from him, that all is in fact grace. But if we ourselves refuse to become channels of mercy freely given we won't really even receive it ourselves. We'll always secretly believe it to be a nice fiction, one we repeat to ourselves while we continue to try to somehow do enough to merit God's grace. But when we love others freely it will be because God himself is loving them freely through us. And when this grace is flowing we can't help but have confidence in his love for us as well.

And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.

In order to be able to love our enemies we have to walk in peace to a degree that is supernatural. We need the peace of Christ to be in control or else our knee-jerk response to threats and violence will quickly cause us to deviate from the path of love. We want this peace to describe us. It is obviously desirable. So why do we often fall short of it?

Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.

In order to dwell in the peace of Christ we need the word of Christ to dwell in us. This means it needs to characterize our lives in a more thick and dense way than is typical of our engagement with it. We're often content to hear it at mass and then forget about it. Or, perhaps, if we're going for extra credit, mass, podcasts, and bible studies. But it still never seems to connect up with our actual real quotidian existence. It does not become so much a part of us that we sing it as a way to express our deepest desires. It is not a regular part of the advice we receive or give. But we need help. There is only so much we can do on our own. We need a community with which to sing, and that is not singing merely to avoid awkward silence, but is rather motivated by love and by prayer. We need a community who cares about us enough to admonish us with the word when we need to be admonished and who would welcome such wisdom and as we can offer in turn.

And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.

It is actually not that easy to have lives so consistent with the Gospel that we feel that everything we do is worthy of doing in the name of Jesus. Sometimes that is because we doubt Jesus is actually OK with us enjoying our lives. Sometimes it is because we're doing things that we know are below our calling as Christians. But Jesus came that we might have life and have it to the full (see John 10:10). Because of this we can trust that, even if our lives are not perfectly in conformity with him now, that it would be good for them to be so, that it is worthy of our desire.

Let everything that has breath
praise the LORD! Alleluia.

Matt Redman - Let Everything That Has Breath

10 September 2025 - not a poor excuse

Today's Readings
(Audio) 

Blessed are you who are poor,
for the Kingdom of God is yours.

The beatitudes weren't just ways for those who were underprivileged to re-frame the negative aspects of their lives. Much less were they propaganda to control the neglected by contenting them with what they had on the basis of the promise of some future reward. Though it was clear that not everyone who was poor automatically always possessed the Kingdom of God it was nevertheless guaranteed by Jesus that it was possible for them to possess it. For those who made an idol of riches and sought their ultimate reward on earth it was impossible. But the poor was in a good position to seek the things of heaven.

Think of what is above, not of what is on earth.
For you have died, and your life is hidden with Christ in God.

It is evident, as we have said, that the poor did not automatically seek or possess the Kingdom. Some would succumb to the idea that all of their problems could be solved if they had enough of what is on earth. It was natural for them to believe it, since they had a right to the things they lacked, and since having them would go a long way to eliminate their lack of comfort. But the poor were nevertheless capable of understanding that joy and fulfillment were possible with or without those things and the level of comfort they provided. 

We are all called to embrace a spiritual poverty wherein we refuse to make wealth an idol. It is easy to imagine that sufficient financial resources could solve all of our problems and grant us our idealized vision of a perfect life. But this illusion enslaves us to things that are less than ourselves. It prevents us from appropriating and appreciating the true treasure that is ours in Christ. If we do not learn to live from the reality that our life is hidden with Christ in God we are going to end up frustrated, no matter how rich we manage to become. Earthly riches come with an expiration date. They bring with them the nagging awareness that we can't cling to them forever. But we can cling to Christ forever. The promise of riches becomes ever more clearly false the more we pursue them. But the promise of Christ only becomes more real the more we seek him.

When Christ your life appears,
then you too will appear with him in glory.

It's hard to imagine that there is any particular virtue in being hungry, sad, or being hated. But there is in fact immense virtue in not being controlled by our hunger, our desire for immediate gratification, or our need to fit in. Those who are controlled by hunger, by their need to be always and only happy, or their need to never upset or displease anyone are not really free. They may feel alright in a moment when all of those desires are met. But it will always be a passing moment. That is why Jesus proclaimed woe to those who were experiencing those things during their earthly lives. They were too preoccupied to seek first the things of heaven. And the things they sought instead were destined to leave them disappointed.

We are called to put to death the parts of us that are earthly, that is, the parts that are overly dependent and fixated on the rewards of this life. Immorality, impurity, passion, evil desire, and greed are all permutations of seeking the things of earth in the wrong way and to the wrong degree. Doing so requires lying to one another since it does not respect the reality of the limitations of earthly things. But this ought not describe the behavior of Christians, although even Christians sometimes fall back into it. We have taken off the old self, but sometimes the old self still rises up within us. We have put on the new self. But we don't always invest in the renewal of knowledge it is meant to bring about in us. Part of that renewal is helping us to see clearly the things of earth in light of the things of heaven. When we do see clearly in that way we can seek what matters most without the risk of being fooled by that which matters so much less as to matter not at all in the grand scheme of things. It is only in the light of Christ that the divisions between peoples can finally cease. Without him we are all ultimately out for ourselves. But in him we become one.

Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.

Newsboys - Joy

9 September 2025 - empty, seductive philosophy

Today's Readings
(Audio) 

See to it that no one captivate you with an empty, seductive philosophy
according to the tradition of men

There are abundant examples of philosophies created by human beings and promising freedom in one way or another. Such political philosophies as communism and fascism both did this, identifying and absolutizing a problem, and making the eventual defeat of that problem the solution and the key to peace. We perhaps more frequently encounter philosophies of life make this promise of freedom. Whether we speak of relativism, hedonism, scientism, or many others, they all seem to promise freedom from constraints, and, in that freedom, fulfillment. Yet what these philosophies according to the tradition of men have in common is that they cannot deliver on what they promise. They tend to make one fragmentary element bear the weight of absolute importance, whether economics, pleasure, or something else. Not only does such a fragment always fail to bear such weight but the insistence that it should do so leads to a kind of spiritual captivity "to the elemental powers of the world". In seeking something less than God we find ourselves also seeking something that is less than human, or not human in the fullest and divinely revealed sense of the word. We thus allow ourselves to be dragged down by the elements, inanimate and lifeless things, like idols that cannot speak, see, or hear.

For in him dwells the whole fullness of the deity bodily,
and you share in this fullness in him,
who is the head of every principality and power.

We need not become captivated by the vain philosophy because we have everything we need in Christ. In him dwells the fullness of divinity. And he shares that divinity with us. It is for this that our hearts truly long. And if we open ourselves to it we won't be at risk of submitting to substitutes. 

Apart from Christ we first find ourselves with a predisposition to follow after elemental powers and misguided philosophies because of the problem of sin in our hearts. This sin renders us dead in transgressions, and causes us to look to dead idols for fulfillment. But Jesus transforms our hearts with a spiritual circumcision and brings us to new life along with him. Until this moment we are more our less fair game for the elemental powers because of the bond against us which we signed by our complicity in sin. Fortunately, Jesus took this bond so seriously that we read that he obliterated it by the power of his cross. In doing so he destroyed the claim the powers of darkness had on us and led them away in triumph.

Everyone in the crowd sought to touch him
because power came forth from him and healed them all.

When we read of the healings performed by Jesus we are meant to understand not only the external miracle, but also and especially the inner transformation. If we understand this then we will know that we need not envy those who were privileged to receive particularly spectacular external signs. For what Jesus has done within us, canceling out our debt of sin, transforming our hearts from death to life, and making us to share in his own divinity- all of this is greater than any merely physical blessing.

Matt Maher - Alive Again

8 September 2025 - no accident

 

Today's Readings
(Audio) 

Today we celebrate the birth of the Blessed Virgin Mary. We do so because this birth was not incidental to God's plans to bring forth the messiah, destined to rule all of Israel, whose origin was from of old. Micah wrote that not just anyone would be given the privilege of giving birth to the savior, but that is was rather reserved for the one whom he called "she who is to give birth". 

Mary was the one destined to become a new Eve, succeeding in obedience where the first Eve failed through disobedience. The first Eve squandered the grace she had been given, choosing to decide right and wrong for herself, letting her trust in her creator die in her heart (see paragraph 397 of the Catechism of the Catholic Church). But the new Eve lived in a way that remained faithful to the fullness of grace she had been given (see Luke 1:28), and did so throughout every moment of her life. When she didn't understand she chose to trust rather than to decide for herself apart from God. She remained an active part of his plan, staying involved by asking for clarification, but never doubting that the God who made the universe could in fact clarify what was ambiguous or hidden. The first Eve had succumbed to the wiles of the serpent in the garden. The new Eve was the one who, through her offspring, would crush the head of that same servant. Her obedience was the first step in opening a new and still better paradise to humanity.

And the rest of his brethren shall return
to the children of Israel.

Mary was a part of God's plan of blessing for the world. As with all who received a special election or who were chosen in a particular and exalted way, she was chosen not for herself alone but for the sake of the world. She was Israel in miniature, blessed in order to become a light to the nations. And the particular task for which she received these blessings was that of motherhood. She was blessed to be the mother of Our Lord Jesus Christ, through whom we receive salvation. But her blessings extend also to the fact that she is meant to be our mother as well, just as we are meant to be brothers and sisters of Christ. John the Evangelist was the first disciple who was asked to take Mary into his home as his mother. But he would not be the last. She continues to fulfill her role of mother in bringing Christ to birth within the hearts of believers. She continues to help open the way to a new heavenly paradise for those who entrust themselves to her care. Wherever she is welcomed the serpent continues to experience defeat.

Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea (see Revelation 12:17).

We see in the genealogy of Jesus how meticulously God planned every detail that resulted in the eventual birth of the one who was to be his mother. When Joseph realized what he was dealing with he tried to extricate himself from the scene because he feared the holiness that was present and his own sense that he was unworthy. But not only Joseph, but we too, in spite of our more significant flaws, are invited to welcome Mary into our hearts and into our homes. As for Joseph, so too for us, she desires to reveal the savior. She longs for us to see the face of the one who is known as Emmanuel, God with us.

Jim Cowan - This Is Jesus

7 September 2025 - counting the cost

Today's Readings
(Audio) 

Which of you wishing to construct a tower
does not first sit down and calculate the cost
to see if there is enough for its completion?

The decision of whether or not to follow Jesus was a big one. It was more than a mere abstract question about whether one would put love first in his life. It was a question of whether one would go all the way with such a commitment as Jesus did, whether or not he would take up his own cross and come after Jesus. Jesus may have felt the need to express things in these terms because people were taking too lightly the decision to come along in his company. They were there for the highlight reel of good times, from the healings and exorcisms he performed, to the humbling of the scribes and the Pharisees through his wise responses to their testing. In short, they were there as observers. They wanted to be associated with him because they liked to imagine themselves as the sort of people who would be. They liked the self-image of people who were near to the popular and successful Jesus. And who wouldn't? But to follow Jesus, it was necessary to have a commitment that extended beyond the easy times. It was important to resolve in advance to be committed to his calling, lest the dark hour of the cross utterly overwhelm the naive sensibilities of fair-weather disciples.

Or what king marching into battle would not first sit down
and decide whether with ten thousand troops
he can successfully oppose another king
advancing upon him with twenty thousand troops?

What was asked of the followers of Jesus was actually something that was humanly impossible, like being asked to fight a battle without an insufficient number of soldiers. It was an invitation that ought to only be accepted in faith. Acting in faith Gideon was able to defeat a much larger army with a small number of troops. But God made it clear to him and those involved that it was only possible because God made it possible. In short, if we think discipleship within the range of our normal human abilities we will take the decision about whether or not to undertake it lightly, and therefore end in failure. The only way to achieve success is to take the question so seriously that we understand that what is being asked is far beyond us and therefore only undertake it because of our faith in the one who calls us. It is not possible for us alone. But the one who calls us makes it possible. 

In the same way,
anyone of you who does not renounce all his possessions
cannot be my disciple.

If we don't renounce our own possessions in this way we will try to rely on them, along with our own abilities, our wisdom and cleverness, in our walk of discipleship. And this is a recipe for repeated disappointment. It is true that Jesus may well put to use all of our time, talent, and treasure. But none of these is enough, unless he is the one giving directions. It wasn't because of our resume that he invited us to discipleship. Rather, he wants to reveal his own power manifested in each of us. Let's give him the the committed consent of our hearts, making his desire our own.

Newsboys - Way Beyond Myself 

6 September 2025 - lord of the sabbath

 

Today's Readings
(Audio)

Jesus said to them in reply,
“Have you not read what David did
when he and those who were with him were hungry?

David was destined to become the king of Israel but was being persecuted by Saul, who was jealous of David's success and didn't want to concede the throne. Saul was acting in opposition to the divine plan revealed when Samuel anointed David his successor. Since it was in the service of God's plan for his anointed messiah, the fact that David and his men were allowed to eat the bread of offering was not opposed to the regulations governing the sabbath, or the rules which prescribed the way that bread was to be used. In fact, as messiah, David was a special kind of king who was in some way also a priest after the order of Melchizedek.

David, as anointed messiah, was a precursor of Jesus, and in that way was a foreshadowing of one who would prove to be infinitely greater than himself. The Holy Spirit rushed upon David from the moment he was anointed king. But Jesus was filled with the Spirit from his birth, since this Spirit was the Holy Spirit of the Father and the Son. As David had been persecuted by Saul so too was Jesus now persecuted by the religious authorities governing God's people. David's priesthood in the order of Melchizedek served as prelude to that of Jesus, who was himself most perfectly "a priest forever in the order of Melchizedek" (see Hebrews 7:17). The mission of Jesus as messiah was to bring about the Kingdom of God over which he himself would reign, and for which would offer himself as both priest and victim. The sabbath, which was about the celebration of the relationship of God and man could never fully be what it was meant to be until Jesus had accomplished his mission. And it was for this reason that his disciples doing what they needed to do to keep up their strength in his service was not only not opposed to the sabbath but was even ordered toward its fulfillment.

Then he said to them, “The Son of Man is lord of the sabbath.”

From comparing himself with David Jesus made clear his claim to be the true messiah sent by God, and in doing so justified his disciples actions on the sabbath. But he didn't stop at this claim, which was sufficient to answer the accusations of the Pharisees. He went on to proclaim of himself what neither David nor anyone else could ever have claimed. The Son of Man was not only doing a service that was in keeping with the sabbath's purpose, he was the lord of the sabbath, the one who alone truly understood what was in keeping with that purpose, because he was the one by who it created. This was nothing less than a breathtaking claim of his divinity. Even from one like David it would have been pure blasphemy to make such a claim. But there was one greater than David here.

God has now reconciled you
in the fleshly Body of Christ through his death,
to present you holy, without blemish

Jesus now offers us together with himself to the Father. This means we must live by persevering in faith, firmly grounded and stable in our hope. Only in this way can our lives become worthy and irreproachable offerings before his throne. Our eternal high priest has decreed that our exulted destiny is to be gifts that his own Father delights to receive. Let us embrace this destiny by using all of the grace he gives us to embody this lofty purpose.

Damascus Worship Featuring MarySarah Menkhaus -  Body And Blood

5 September 2025 - not so fast

 

Today's Readings
(Audio) 

"The disciples of John the Baptist fast often and offer prayers,
and the disciples of the Pharisees do the same;
but yours eat and drink."

Compared to the disciples of other sects the disciples of Jesus seemed lax. The disciples of John and those of the Pharisees manifested the capability for rigorous discipline. But those who followed Jesus seemed to go to the opposite extreme. They willingly joined in on such feasts as the wedding at Cana. They gained infamy from sharing meals with sinners and from gleaning from the fields even on the Sabbath. They seemed to always be more ready for celebration than ascetic discipline. Even Jesus himself came to be known as a glutton and drinker of wine (see Matthew 11:19).

Jesus answered them, "Can you make the wedding guests fast
while the bridegroom is with them?

It was appropriate to celebrate because wisdom had set her table (see Proverbs 9:2). What was happening was in fact the marriage feast of heaven and earth, the sacred union of God and man. Jesus was no mere prophet or teacher instructing his followers in discipline. He was himself the divine bridegroom, and the one in whom humanity and divinity were finally and irrevocably united. All of the preparation had led to this moment. The need to not become sated on the things of the world was precisely so that they would have the full capacity to enjoy this feast.

But the days will come, and when the bridegroom is taken away from them,
then they will fast in those days.

Now that Jesus has died and ascended does that mean we ought to move on from celebration to fasting full time? Not necessarily, because although he died he also rose. And although a cloud hid him from our sight he is nevertheless with us always until the end of the age. But Jesus did imply that his future disciples would sometimes fast. It wasn't as though there was only some short period before the resurrection when it was right to do so. It is true that we do experience the abundant presence of Jesus in his Church. But we also experience his absence. We are meant to desire the coming of his Kingdom into our world in concrete and visible ways. But our world still falls short of the Kingdom. His presence is still hidden in our brothers and sisters, especially those who are the most deprived and neglected. Until he is fully revealed as reigning, until his dignity is fully apparent even in the lowest and the least, until he is all in all, we are meant to desire him to be ever more present. At times we express this desire by fasting, which is a concrete way to demonstrate our long for Jesus and our love of him.

No one tears a piece from a new cloak to patch an old one.
Otherwise, he will tear the new
and the piece from it will not match the old cloak.

The old paradigms were no longer sufficient for one to understand how to live in the new reality that was then and forevermore changed by the coming of the bridegroom, Jesus himself. One could not and should not revert to modes that were merely designed to prepare for a feast in the distant future, and thereby act as though the feast had not yet come. To do so was to shun and ignore the gift of the bridegroom who came to invite everyone to share together at his table. 

Rather, new wine must be poured into fresh wineskins.

We tend to try to slot Jesus into our preexisting categories. But when we do so we fail to realize the massive transformation he brought about. In order to receive what Jesus taught we need minds renewed by the Holy Spirit, and a new, fresh, spiritual way of thinking. Jesus himself is the only key or paradigm that can explain Jesus. We must let him be the one to unlock the meaning of his revelation to us. But his presence among us is proof that he desires to do so. And the Gospel today reminds us that, whenever he does, it is cause for celebration.

Dan Schutte - Table Of Plenty 

4 September 2025 - duc in altum

Today's Readings
(Audio) 

Getting into one of the boats, the one belonging to Simon,
he asked him to put out a short distance from the shore.
Then he sat down and taught the crowds from the boat.

This wasn't exactly convenient for Simon, or the way he imagined spending the rest of the day. The fishermen were already washing their nets after what was, for Peter, a long night without success. He was no doubt ready to pack it in and head home. Being asked to continue to put the boat to use was at least a vague reminder of the earlier failure. But it was not just anyone who was asking. It was Jesus. And so, while from a natural perspective he might have wished to do otherwise, he put up with it. The fact that he had now become an instrumental part of the proclamation of the Gospel caused him to hear it in a more close and personal way than those listening from the shore. It probably needed to be this close to get through the distraction of rumination on his failure to catch anything. 

After he had finished speaking, he said to Simon,
"Put out into deep water and lower your nets for a catch."
Simon said in reply,
"Master, we have worked hard all night and have caught nothing,
but at your command I will lower the nets."

That Jesus was able to capture Simon's attention was evident from the way he responded to Jesus' invitation to put out into the deep and lower his nets. From anyone else this would have seemed absurd. Even from Jesus, it probably still seemed a little absurd to Peter. But he compared his own opinion of it with that of Jesus and decided that the one whom he called "Master", and not his own impulse or instinct, was the one worth heeding.

When they had done this, they caught a great number of fish
and their nets were tearing.
They signaled to their partners in the other boat
to come to help them.
They came and filled both boats
so that the boats were in danger of sinking.

There was a limited amount of success and fulfillment Peter could find by pursuing his profession in the natural order. There was always going to be an ample amount of frustration mixed in. But there was no limit to the reward that could be found by listening to the words of Jesus and pursuing his Kingdom in the supernatural order. Even doing things he had done before would take on new meaning and importance when done for the sake of the Kingdom. By seeking the Kingdom more than a catch of fish he received the catch of fish as well. Not that he would never encounter frustration or always have his endeavors, natural or supernatural, meet with success. But in the light of Jesus they all took on a true and luminous meaning. Even when he failed, his failures became lessons that helped him adhere more closely to Jesus in the future. Would he always have enough fish? Not necessarily. But would he always have enough to do what Jesus expected of him for the sake of the Kingdom? That much was guaranteed.

Depart from me, Lord, for I am a sinful man."
For astonishment at the catch of fish they had made seized him
and all those with him,
and likewise James and John, the sons of Zebedee,
who were partners of Simon.

Peter experienced a sense of being out of his depth, in this case, in a particularly literal sense. He became acutely aware of his own unworthiness before Jesus who seemed to stand to gain very little from what Simon had to offer, and perhaps to lose much from his liabilities and flaws. Simon was being asked to operate at a higher level of life, one based on faith, lived in response to the words of Jesus. And this could not help but be intimidating. 

Jesus said to Simon, "Do not be afraid;
from now on you will be catching men."
When they brought their boats to the shore,
they left everything and followed him.

Although the new life to which he was called was not entirely without continuity with his former life, it still required a willingness to let go of everything that had defined him until that point. He could no longer think of himself as a fisherman, but instead as a follower of Jesus who would henceforth catch men in response to his command. Jesus redefined Peter, incorporating the good natural elements of his previous life in new ways that could never have been predicted in advance.

Are we still clinging to a self-definition apart from Jesus? Are there aspects of our life apart from him that we have yet to surrender into his hands? Apart from Jesus even the things we want the most tend to lead to frustration. The more we desire them apart from him the more frustrating we often find them. But if we learn to surrender them to him we may find ourselves receiving them again in new and better ways. He proved to Peter that he was trustworthy by the reliability of his words. And has he not done so for us as well? Hopefully we too have experienced moments when the sheer intensity of the presence of Jesus overwhelms us, as it did for Peter. And hopefully we too respond by letting go more and more, following Jesus in ever increasing freedom.

MBL Worship Featuring Brennan Joseph - One Look + My Eyes Have Seen The King 

3 September 2025 - to the other towns also

Today's Readings
(Audio) 

Simon's mother-in-law was afflicted with a severe fever,
and they interceded with him about her.

In response to the faith they expressed through intercession Jesus restored Simon's mother-in-law to wholeness, health, and freedom. It was just one example of what was possible in virtue of the authority of his word. It didn't matter if Jesus was speaking to a demon, a storm, or a fever. When he rebuked it, it had no choice but to obey. But the result was not merely the externally evident healing. As usual there was an inner transformation as well. Simon's mother-in-law did not merely get up, she arose, as though by resurrection. She did not merely resume everything on which she must have fallen behind while ill. No, she immediately directed her energies toward Jesus and his companions, and therefore toward the Kingdom. The power of Jesus did not just leave her with one fewer problem. It did not only empty her of something negative. Rather, it filled her with new life, renewed spiritual vigor.

At sunset, all who had people sick with various diseases brought them to him.

We can imagine that as more and more transformed souls came to surround Jesus, more people witnessed the difference he could make, and came to seek his help themselves. Of course they were probably mainly aware of the external aspect of what happened in cases like that of Simon's mother-in-law. She had a fever and now was healthy. Another had been possessed and was now free. The demons tried to spin the public image of Jesus, limiting the way people saw him, trying to control the damage as the kingdom of darkness was gradually driven back. But Jesus would not let himself be defined by demons. He would not shrink from his mission to heal just because he might be misunderstood to be only a worker of wonders, and not, as he in fact most truly was, a savior. His works pointed inexorably to his true identity as the people transformed by them discovered, and the demons couldn't spoil it.

At daybreak, Jesus left and went to a deserted place.

There were a virtually unlimited number of people with real needs that they desired Jesus to address. But even so, even though they were real and important, it was even more important for Jesus to take time alone in prayer, to remain grounded in his relationship with the Father. At the very least this served as an example for future disciples who could easily become disconnected and disoriented from the source of their mission if they only spent time in service but not in prayer. This was why even such active and untiring workers of mercy as Mother Theresa always spoke of the still greater need for times of prayer with Jesus as the basis for all else they did.

But he said to them, "To the other towns also
I must proclaim the good news of the Kingdom of God,
because for this purpose I have been sent."

The crowds must have thought that his purpose was primarily to heal. They certainly desired to put him to good use in that role. They would likely have been content for him to remain with them forever, addressing each bruise, or sprained ankle, or strained relationship as they arose, keeping all of them forever comfortable. But Jesus was about more than merely acting as a sedative for the problems of a fallen world. He was about undermining the fallen aspect of the world itself, of bringing about salvation. To do this, preaching was of greater importance than healing. And this meant that once people had heard the message and seen the accompanying signs it was time to move on to those who had not yet seen. It was not primarily external and ultimately temporary things Jesus came to accomplish. He came to establish a kingdom with no more sin, sorrow, or death. Such was the authority of his words that he was the only one who could do so. It was thus urgent for his words to be heard as far and wide as possible. 

Perhaps the lesson for us this morning is to not be content with the current level of penetration of the Gospel into the world. We tend to establish programs and fall into a routine of addressing only those who already know, more or less, what Jesus taught. We forget that, even if many in our society believe they know the message of Jesus, they do not know it truly. We too have been sent to make sure the whole world hears the Good News, not just those closest and most interested. This does not mean we are all called to go to foreign lands, though perhaps more of us are than actually go. It definitely means that we must at least support the idea of evangelization with our prayers and our resources and our appreciation for those who do make such journeys. But in addition to this, there are probably also places nearer to whom where the light of the Gospel is not now shining, places where we ourselves could be the light. Let's stay awake, watching for such places. And let us be courageous if and when we find them.

 Graham Kendrick - For This Purpose

2 September 2025 - not all talk

Today's Readings
(Audio) 

He taught them on the sabbath,
and they were astonished at his teaching
because he spoke with authority.

We know well what it means for someone to be all talk, to make empty promises, or only live up to his words inconsistently. Some people try to avert this problem by focusing on taking action. But those who can't state with precision in advance what they are trying to accomplish often cause chaos rather than producing stable results. This is why it is ultimately better to find people who can make promises and deliver. Yet, being human means being limited in terms of what we are able to promise. The more significant the issue the less control we have. So even if we want to promise a solution because of our good intentions humility ought to make us refrain from overstating of what we are capable. This is impractical in politics, because humility doesn't sell and it doesn't win votes. This tends to result in the public square being filled with hypocrisy. It begins, perhaps, well-intentioned enough. But when circumstances overwhelm intentions, good or otherwise, politicians tend to resort to blame in order to preserve their own public image.

Jesus was one who always delivered on his promises. His words were not tied to some imagined future merely by wishing or planning. His words actually brought about the future they described. For others, circumstances could be a storm resulting in an eventual shipwreck of whatever metaphorical voyage they intended. But for Jesus, his words were of a higher order and at a more irresistible level of being than any circumstance. This was something utterly unique to him, proper to the one who was himself the Word who made the universe, through whom and in whom all things exist (see First Corinthians 8:6). There was no possibility of hypocrisy, no chance that he could say one thing while secretly intending something else. He represented the Father's utterly consistent word to the world. And that word was love. Jesus never wavered from embodying that message in all that he said and did.

Have you come to destroy us?
I know who you are–the Holy One of God!"
Jesus rebuked him and said, "Be quiet! Come out of him!"

A consequence of who Jesus was was that he didn't need to mince words with such ones as this demon, who were to him little more than nuisance. He didn't need to prove himself to those around him by talking a bigger game than the powers of darkness. Such a back-and-forth would not be helpful and so he shut it down before it could really begin. He didn't have to argue his way to successfully achieving his desire. Instead he spoke and it was simply accomplished.

"What is there about his word?
For with authority and power he commands the unclean spirits,
and they come out."

It is clear that no one else has words like those of Jesus. Only he is able to speak to the deepest and most intractable problems of our world and actually solve them. His words still have power now just as they did when he calmed the storm and as they did when he silenced demons and cast them out. Do we remember to turn to him when we face storms in our lives, or when the powers of darkness seem to be ascendant? And if we remember, do we ask with faith that his word has the power that he proven it does in fact have? Our very sustained existence in being is proof of both his power and his love. That can give us confidence when we need to surrender the particular and often difficult circumstances of our lives into his hands. His authority is sufficient, and he always uses it for our good.

Once God has spoken;
twice have I heard this:
that power belongs to God,
and that to you, O Lord, belongs steadfast love (see Psalm 62:11-12).

Kings Return Featuring Isaiah The Alchemist - This Is The Day

1 September 2025 - a year of jubilee

Today's Readings
(Audio) 

Today this Scripture passage is fulfilled in your hearing.

Jesus told the crowd in the synagogue at Nazareth that what they were hearing was the proclamation of the jubilee year by the one anointed with the Spirit of the Lord, the messiah. He had come to proclaim glad tidings to the poor, the marginalized, and the neglected. He was announcing the liberty from debt and captivity that the jubilee was always meant to entail, a year when the oppressed were set free and slaves returned to their native lands. But he was thinking about something deeper and more intractable than the Babylonian exile or the Roman occupation. He had in view freedom, not so much from monetary or political woes, but from sin. And the exile from which he desired to lead a return was not merely bringing the lost tribes back to Israel, but by finally bringing the human race to the paradise that we had squandered by sin.

And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, "Is this not the son of Joseph?"

On the one hand, what Jesus said sounded awesome, and some listeners momentarily lost themselves in the grandeur of the vision he described. But it didn't last long. They quickly became critical, not about what was said, but about by whom it was said. The trouble was that they thought they knew him, in such a way the precluded the possibility that what he said was true. They felt that if he was the miracle working messiah he claimed to be they ought to have known it already from the fact that he grew up in their midst. The idea that he would have revealed himself elsewhere before doing so in Nazareth provoked them with jealousy. But Jesus did not respond with an apology. Rather, he leaned into the fact that God often began his work with outsiders, even when his plan was ultimately also to address those in Israel, just as he had done with Elijah and Elisha. Sometimes God seemed to decide it was appropriate to address an unearned sense of entitlement in this way. By doing this he made it clear that everything ultimately depended on grace rather than merit.

When the people in the synagogue heard this,
they were all filled with fury.

Even in our own day it still seems more common to hear about miracles among outsiders and on the fringes than among the rank of file in the pews of modern churches. But this is not meant to infuriate us, nor does it even necessarily represent a failure on our part. It is rather meant to help stir our desire to seek the Lord with greater fervor. If miracles seemed to happen in our midst as a matter of course we would come to expect it. But as it is, we have to signal that we want what the Lord wants to give us. This makes sense, for he has said, "You will seek me and find me, when you seek me with all your heart" (see Jeremiah 29:13).

Paul Wilbur - Days Of Elijah / Kadosh

31 August 2025 - places of honor?

Today's Readings
(Audio) 

When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.

Jesus told them they ought not to think more highly of themselves than they deserved. The reason was that if they chose their own seating based on this self-assessment they were likely to be wrong. Eventually such a wrong judgment would be revealed, and learning of it would be all the more painful for having previously cherished and celebrated it, even then it turned out to be fiction. 

Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
'My friend, move up to a higher position.'

It was safer to err in the other direction, to be willing to occupy the lowest place. Then, if it turned out one was meant for a higher position, it would be a pleasant revelation, and honor among one's companions rather than shame. Taking the lowest place did not, however, necessarily correlate with having the lowest self-worth. Rather, it came from a lack of preoccupation with how one appeared in the eyes of others. Those who sought to appear among their friends in the highest places did so to cover hidden insecurities. Those content with the lowest place were so because they had nothing to prove. The ultimate reward at the end, given by the host, and regarded with esteem by one's companions, was on the basis of authenticity, integrity, and goodness of character, unlike the one some others sought at the beginning, which was about appearance. By choosing not to seek the appearance of position one was free to act in a way deserving of true honor. It was an honor that could not be sought for its own sake, nor found by seeking honor itself. It was rather the reward of true virtue, possible only for those not preoccupied with self-image.

When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.

Jesus was not saying that we must never enjoy a nice meal with our friends and family. But he was suggesting that we not limit ourselves only to fellowshipping with those whose company we enjoy, much less those who can benefit us in some way. In addition to such harmless festivities he called us also to reach out to those who could not directly benefit us, the poor, the crippled, the lame, and the blind. To this we think, 'I'll help them with money, sure. But I won't invite them to dinner'. But part of the point might be that money can only help so much if we maintain such rigid barriers between us and them. We may do much for the poor with our resources, and this may in fact be the most important thing to help them. But if we are unwilling to accept them as potential friends and part of the human family money can only go so far. It could in fact backfire if what they come to possess is only wealth together with alienation. The only way such barriers can come down is if we learn to reach out without insisting on a reward. We should consider that at the banquet that will follow the resurrection of the righteous we will count ourselves blessed to sit near these presently unfortunate people. We need to open our hearts to that now, not later.

No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven

Matt Maher - Wait

30 August 2025 - talents shown

 

Today's Readings
(Audio)

To one he gave five talents; to another, two; to a third, one–
to each according to his ability.

He gave them these talents in order to equip them to do something good with them. He prepared good works and thus made it possible for them to walk in them. They were given talents that they were to use according to their ability. This may have meant that the one given the most had the most potential, as all seemed to infer. But it may have meant that the one given the least actually needed to least to produce results. Had he not interpreted receiving only one talent as a negative judgement on himself he might have managed to do more with it. Even if he did receive less because he possessed less ability, what of it? Why not be grateful that the master only asked of him what he knew he could deliver? Why not celebrate the fact that he was given, not just any gift, but one that was personalized for him as an individual? We ourselves may fall in various places on the scale of ability. But do we really envy what is asked of those who are given the most? Would we really want to trade places with Mary at the foot of her Son's cross? 

His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.

The servants who produced a return on investment for the master were, according to the master, faithful only in small matters, even including the one who made five talents with the five he was given. Even the biggest return on the biggest investment was still not itself the point to the master. What he actually wanted to see was fidelity. The matters themselves were small. Thus, the one given a single talent could have equally proven himself to be good and faithful had he simply made an effort, any effort at all.

'Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.'

The servant who received only one talent could have been motivated by his fear to actually attempt something with the gift he had received. Instead, his fear only paralyzed him and prevented him from taking anything he perceived to be a risk. 

His master said to him in reply, 'You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?

The servant may have been somewhat disingenuous in trying to blame the master's reputation for his lack of effort, especially since, seriously considered, that reputation would incite not less but more effort. It was probably at least partially an excuse for his laziness in the absence of the master, for the fact that he must have been indulging other interests in lieu of being faithful to his charge.

Should you not then have put my money in the bank
so that I could have got it back with interest on my return?

If what we receive from the master is a portion of the mystery of the Kingdom then every little effort will yield outsized dividends, like a mustard seed growing into a large tree, or a little yeast leavening a whole batch of dough. But, by contrast, every omission is a failure, not just for ourselves, but for all who stand to benefit. They are a failures, not only of self-confidence, but of faith in the master. If he can harvest where he did not plant and gather where he did not scatter imagine what he can do with our efforts, however small. However much or little we appear to have been given is not a judgment against us, but rather a promise that the master believes that we too can act as good and faithful servants. And if we do hold him in fear let us do so rightly, with holy fear that motivates us rather than incapacitates us. As long as we respond to what we have received we too "will grow rich". Only when we force ourselves to rely only on what we have apart from the master will we find ourselves to be those who have not from whom even what we do have will be taken. 

Nevertheless we urge you, brothers and sisters, to progress even more,
and to aspire to live a tranquil life,
to mind your own affairs,
and to work with your own hands,
as we instructed you.

Carey Landry - Only A Shadow

Pat Barrett - Praise The Lord Forever

29 August 2025 - more John, less Herod

Today's Readings
(Audio) 

John had said to Herod,
“It is not lawful for you to have your brother’s wife.”

John was not a saint because he was tactful or because he changed his approach when he found that his message was making people mad. Nor did he alter his course for the sake of his own freedom or the preservation of his life. No, rather, he could not help but speak the truth, whether it seemed effective or not, whether it seemed advantageous or not. But, to be clear, he didn't do it because he enjoyed a self-image of boldness or one of superiority to those whom he spoke. If there had been any hint of condescension in his message it would have hit differently. Yet, as it was, Herod couldn't help but know that he was a righteous and holy man. It upset his assumptions about reality, and yet, though perplexed, he liked to listen to him. 

John might have attempted something more strategic, realizing that wasting away in Herod's prison wasn't doing much to advance his message. Having borne witness to the lamb of God who takes away the sins of the world, having baptized him, and having heard the message of the Father about his Son, would he now end his course because of this instance of marital issues which was apparently trivial by comparison?

Herodias harbored a grudge against him
and wanted to kill him but was unable to do so.

John was not the type to back down from the truth just because of external pressure. Had he been so he never would have had the successful career as a prophet that he did. Even here in this prison his refusal to tolerate any inconsistency in himself or others spoke volumes about the credibility of everything he said. Because he would never betray any specific truth he was more trustworthy when he pointed out the one who was Truth itself.

The king said to the girl,
“Ask of me whatever you wish and I will grant it to you.”
He even swore many things to her,
“I will grant you whatever you ask of me,
even to half of my kingdom.”

Herod, by contrast to John, changed his priorities moment by moment. He did not possess consistency or integrity that could anchor him amid changes circumstances. That meant he tended to seize upon whatever felt best in a given moment. Sometimes, perhaps, that was listening to John. But in a given moment the words of an imprisoned prophet would be less appealing than the alternative. This was certainly the case when the dancing girl made him forget John and whatever concern he made have had for him entirely.

“I want you to give me at once
on a platter the head of John the Baptist.”

Because Herod didn't have the anchor of firm commitment to virtue there was nothing to prevent him giving away even pieces of his very soul "even to half" of his kingdom. But this is how it is with sin. It seems so appealing in a given moment that if we don't have practiced habits of choosing the good to steady us then common sense and concern for our own free and rational agency won't be enough to tether us in the moment.

The king was deeply distressed,
but because of his oaths and the guests
he did not wish to break his word to her.

Once we do choose sin instead of standing firm we begin to find ourselves less and less free because of it. It gradually changes from something intoxicating and enchanting to something that we only continue to engage with sadness and because we feel that somehow we must. And this is because the alternative, choosing the good, feels still more distant and impossible.

When his disciples heard about it,
they came and took his body and laid it in a tomb.

It doesn't always seem practical or fun to choose the path of John the Baptist, as we can especially see today when we commemorate his death. And yet, hopefully we can see that we would do well to embrace more John and less Herod in our lives. Our approach to truth might be more the curious interest of Herod than the commitment of John. John's boldness might seem almost unapproachable. But we can approach it, little by little, choice by choice. He invites us to do so, both by his example and his prayers.

 

Newsboys - I'm Not Ashamed

28 August 2025 - giving food in due season

Today's Readings
(Audio) 

Stay awake!
For you do not know on which day your Lord will come.

Whether by the coming of the Lord we mean is at the end of our own lives, at the end of time, or even the secret presence of his grace in our daily lives, it is not something we can know with certainty. There may be signs indicating the likelihood of each of these comings, and watching for those signs helps us to stay ready (at the very least by the encouragement of hope), even if we end up being wrong to a greater or lesser degree about the timing. But we can't prepare our way around the need to remain vigilant, to remain faithful. We can't leave the house for dinner because we know precisely when the thief is coming, and can therefore be back just in time to prevent his intrusion. And maybe this is for our own good. Maybe Jesus knew that the only way we would take the call to fidelity as seriously as we should was if we were too uncertain to procrastinate, as even otherwise decent people might try to do.

Be sure of this: if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.

Perhaps keeping the hour of his coming a secret also helps protect us from a final test by the evil one, who might otherwise recognize his last chance to make or retain us as his possessions. Instead, the surprise of the coming of Jesus can more likely take place when the defenses of our egos are down, when we are not clinging so desperately to our mortal lives, more ready to release ourselves into his hands. This possibility exists, not so much for those aren't paying any attention at all, as for those who have been consistently watching and hoping. For the later, the surprise of the advent of the Lord will be a welcome one. But not necessarily for the former.

Who, then, is the faithful and prudent servant,
whom the master has put in charge of his household
to distribute to them their food at the proper time?

Jesus was primarily speaking to his disciples and their successors as the ones who would give the laity the food in due season. But we all are tasked with seeing to it that the needs of others are met, both corporeal and spiritual. For us as well as the clergy, this call to love is meant to be our overriding priority while we await the return of the Lord. It is precisely in and through loving others that we express or fidelity and commitment to Jesus himself.

But if that wicked servant says to himself, 'My master is long delayed,'
and begins to beat his fellow servants,
and eat and drink with drunkards,
the servant's master will come on an unexpected day
and at an unknown hour and will punish him severely
and assign him a place with the hypocrites,
where there will be wailing and grinding of teeth.

There is only one real alternative to living for others for the sake of Jesus, and that is living for ourselves and for our own sakes. When we choose this alternative others will either be perceived as tools for our pleasure or obstacles to it. And in either of these cases we will not treat them with the compassion due to creatures made in the image of God. God himself regards such abuses with the utmost severity.  

Part of the point of today's Gospel is to not allow ourselves to be lulled by the (apparent) delay of the master. His delay might make following his way seem less and less worthwhile, with the reward seeming to recede into the distance of the future. When his reward seems distant we become more likely to try to find other, less noble rewards. But for those who stay awake and remain faithful his rewards are not distant. We find him in those others to whom we show his care, and his own spiritual presence as he makes it possible for us to love others with his own love for us.

What thanksgiving, then, can we render to God for you,
for all the joy we feel on your account before our God?

Songs In His Presence - Prayer Of Augustine

27 August 2025 - dead inside

Today's Readings
(Audio)

You are like whitewashed tombs, which appear beautiful on the outside,
but inside are full of dead men's bones and every kind of filth.

However beautiful a tomb may have been, what it concealed inside was always something dead and decaying. It wasn't something that could be solved by additional layers of paint. More vigorous grounds-keeping efforts would not render it a spot suitable for afternoon tea. In fact, for a tomb to look overly appealing was deceptive, making it more likely for a passerby to not exercise caution and be compromised by contagion. The scribes and the Pharisees actively worked to appear good in the sight of others, but made no effort to stem the tide of hypocrisy and evildoing that came from within. But this disparity was something that should have been increasingly difficult to ignore. One might start off acting hypocritically more or less by accident. But the more one became invested in hypocrisy and doubled down on it the more one would need to expend focused effort to create a mask specifically designed to conceal what was inside. An initial impulse to shield others from unpleasant realities could shift over time into a strategy specifically undertaken to allow one to preserve and accept the filth itself. The compassionate attitude toward a neighbor if one understood that he might cause his corruption would not be to conceal that fact and allow him to walk blindly into the danger zone, but rather, at least, to warn him. Yet we can easily understand how difficult it would be to do so. These scribes and Pharisees were invested in teaching what they claimed to be a path to life. The fact that their hearts were graves in need of a resurrection was not one they could afford to make public.

If we had lived in the days of our ancestors,
we would not have joined them in shedding the prophets' blood.

They had not actually made a sufficient break with the tendency of their ancestors to kill the prophets God sent to them. It was easy to adorn their memorials. But when a new voice actually came they behaved the same toward him as their ancestors had behaved in the past, which they revealed in their response to Jesus himself. It would be like Christians wearing a cross or crucifix even though the words of Jesus himself found no place in their hearts. What, then, could the cross mean to them, accept a wish for him to be permanently silenced? Just so, adorning the memorials of the righteous was a celebration that these prophets were relegated to the past, dead, and unable to speak.

How can we inoculate ourselves against the temptations toward the sort of double-life against which Jesus warned? We need to welcome a celebrate, not a word from the past, but one capable of speaking to us in the here and now, of challenging us, and calling us higher and deeper.

And for this reason we too give thanks to God unceasingly,
that, in receiving the word of God from hearing us,
you received it not as the word of men, but as it truly is, the word of God,
which is now at work in you who believe.

Elevation Worship - Graves Into Gardens