Catholic Caucus: Sunday Mass Readings, 10-19-14, Twenty-ninth Sunday in Ordinary Time

The Gospel today contains lots of interesting juxtapositions: Hatred for Jesus, but grudging respect for him, real questions, versus rhetorical questions, politics and faith, duties to Caesar and duties to God. The word “juxtaposition” is from the Latin juxta (meaning “near”) and positio (meaning “place or position”). Hence a juxtaposition is the placing of two things near each other to see how they are similar and yet different. Usually, in English, a juxtaposition emphasizes differences more than similarities.

Let’s look at these one by one, spending the most time on the juxtaposition of our duties toward God and toward “Caesar.” The essential lesson in all these juxtapositions is that God will not be reduced to fit into our little categories. He is God, not man.

I. The Plotting of the Peculiar Partners - The Gospel begins by describing an extremely unlikely set of “bedfellows.” The text says, The Pharisees went off and plotted how they might entrap Jesus in speech. They sent their disciples to him, with the Herodians. A very unlikely set of allies here. The Pharisees hated the Herodians. It was a combination of political and racial hatred; just about as poisonous as you could get in the ancient world. Yet they both agreed on this: This Jesus has to go.

Here is an important teaching, if you’re going to be a true Christian: the world will hate you. Too many Christians think some segment of the world will agree to live in peace with us, and so we strive to forge allegiances with it. In the modern American scene some think that the Republicans, or the Democrats are natural allies for us. As we will discuss later, we really don’t fit well into either party, or, frankly, any worldly club.

Catholicism is an “equal-opportunity offender” if it is proclaimed in an unabridged form. Issue by issue, we may appeal to one political party or another. But taken as a whole, we’re a nuisance: Pro-life, traditional family values, over here, Immigrants rights, contra capital punishment, affordable housing, etc., over there. But in the end we both please and annoy at the same time. Which is another way of saying we don’t fit into the world’s categories, and everyone has a reason to hate us.

Welcome to Jesus’ world where the Herodians and Pharisees, who agree on nothing, do agree to hate Jesus.

II. The Praise that is (really) a Perilous Provocation - In their opening remarks to Jesus, his enemies give him grudging respect, but not to actually praise him, rather to provoke him. They say, Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. Tell us, then, what is your opinion…Is it lawful to pay the census tax to Caesar or not?

But this praise is largely a a pretext, and is used to provoke. In effect, they think they can they can force a definition on Jesus: “You’re the Man, You’re the prophet….You’re the answer man….you’re the only one around here who tells the truth no matter what.” Now none of these things are false and they bespeak a grudging respect for Jesus.

But they are only using this to draw Jesus into a worldly debate well below his pay grade. They want Jesus to take sides in a stupid human debate over politics and worldly power. They want him to get arrested and killed over something not worth dying for.

Prophets die for the truth revealed by God, not for who the “big cheese” should be in human affairs, and who human beings think are the best. They want Jesus to opine as if he were some sort of talking head on T.V., rather than the prophet and Lord that he is. A question of this sort is not worthy of Jesus’ attention. Ask this of the local Senator or mayor, but leave God out of human political distinctions and camps do not expect him to take sides. He is beyond our distinctions and will not be confined by party lines, national boundaries, political philosophies and the like.

We may well debate that certain systems better reflect the Kingdom than others, but in the end, God cannot be reduced to being an Republican, a Democrat, or for that matter an American. He is God, and he transcends our endless debates and camps. He is not a talking head, he is God.

Generally speaking rhetorical questions are statements or arguments in the form of a question. If I say to you, “Are you crazy?” I am not really looking for an answer. Though it is in the form of a question, I am really making a statement: “You ARE crazy.” This is what takes takes place here. The questioners already have their own opinion, and they are not about to change based on any answer Jesus would give. They don’t really want an answer per se. They just want something to use against Jesus.

If he says, “Yes, pay the taxes.” That is politically incorrect and will make him unpopular with the crowds. If he says “No, don’t pay the taxes” he gets arrested and will likely be executed.

In the end Jesus calls them what they are: hypocrites, a Greek word which means “actor.” And that is what they are, and are doing. This whole thing is an act. No real answer is sought, just a showdown. This is not about the truth, it is about a trap.

But Jesus will have none of it. He will not be reduced to human distinctions and categories. The truth he proclaims transcends the passing political order and struggles for human power. He will not be drawn in to declaring one side or the other better. Rather, He will apply the ruler of truth evenly to all.

He is Reality in the face of rhetoric, Perfection in the face of politics, Divinity in the face of division.

III. The Protesting of their Pretext and Pretense – Knowing their malice, Jesus said, “Why are you testing me, you hypocrites? Not every one who engages us is truly looking for an answer or for the truth. We cannot always know things, but Jesus surely could. Usually however one comes to discover that, in a discussion about the truth of the Gospel, authentic dialogue is not actually happening and it is permissible for us to merely proclaim the truth, firmly, clearly and with due charity, and end the conversation. Jesus where thus calls them on their pretense and authoritatively announced the principle with a goal to ending the conversation and sending them away to think.

IV. The Pointed Proclamation of the Principle – of Jesus says, simply, and in a way that transcends worldly “all or nothing” scenarios: Then repay to Caesar what belongs to Caesar and to God what belongs to God.

This of course generates the wish for elaboration. But in our demands for more detail, we too often seek to conceal the fact that we really know the answer. And we also betray the need of the flesh to specify everything so as to control and limit its impact.

But if a list is demanded we might include some of the following things we ought to “pay” to Caesar (i.e. in our scenario, pay to our Country and locale):

To obey all just laws
Pay legally assessed taxes
Pray for our country and leaders.
Participate in the common defense based on our abilities and state in life.
Take an active and informed part in the political process
Engage in movements of necessary and on-going reform
Contribute to the common good through work, domestic and market based, and through the sharing of our abilities and talents.
Maintain strong family ties, and raise disciplined children well prepared to contribute to the common good and the good order of society.
Encourage patriotic love of this Country
Strive for unity and love rooted in Truth.

And we might include some of the following in what we owe to God:

Adoration, love and gratitude
Obedience to his Word and Law
Worship
Repentance
Support of his Church by attendance at sacred worship, financial support and sharing of our gifts and talents
Proclamation of his Word by witness and in verbal ways
Devoted reception of the Sacraments.
Raising our Children in His truth and in reverence of Him
Evangelization – making disciples
Preparing for death and judgement through a holy and reverent sojourn here

A glance at these lists reveals however that there is overlap, and one would expect this with God. For, He defies many of our human categories and distinctions. In effect we see a setting forth of the great commandment of Love: that we should love the Lord our God with all our soul, strength and mind, and our neighbor as our self (e.g. Matt 22:37). For, while God is not Caesar and Caesar is not God, yet love unites both categories.

Hence we see that to love our Country is to love our neighbor. To work for, support and be involved in the common good is to love our neighbor. And to love our neighbor whom we see is to begin to love God whom we do not see. Further, to seek to reform our land, secure justice, and ensure unity rooted in truth, is to help usher in the Kingdom of God. Yet again, to be rooted in God’s law, walk in his truth and raise our children as strong and disciplined disciples of the Lord is to bless this Country. To obey God and to walk in sobriety, love and self-discipline, is to render, not only to God, but to also have the ingredients of good citizenship.

However, it must be clear that God is, and must be our supreme love. And So Jesus is not setting forth a mere equivalence here. It remains a sad fact that this world is often at odds with God. And thus, we, who would be his disciples, must often accept the fact that we will be seen as aliens from another planet, according to this world. As we have already set forth, neither Jesus, nor we, should expect to fit precisely into any worldly category or club. We will be an equal-opportunity irritant to any large group. If you are going to be a faithful Catholic, expect to be an outsider, and outlier, and an outcast.

Rendering to God comes first. But too many people today are more passionate about their politics than their faith. They tuck their faith under their politics and worldview. They more more inclined to agree with their party, than the Church, or even the Scriptures. And just try to tell them that, and they’ll say you’re violating Church/State barriers (a phrase not in the Constitution, by the way), or that since something is not infallibly defined (as they determine it), and thus they are free to entirely ignore the teaching of the Bishops, the Pope and/or the Catechism on any number of matters.

Hence the question goes up: Is God really first? Is his Word really the foundation of our thoughts and views? Or are we just playing games. Loving this world and working for the common good are not at odds with our love for God. But submitting to worldly categories and human divisions, and permitting them to drive our views IS most often opposed to God, who will not simply be conformed to human political movements.

God has set forth the Catholic Church to speak for him, but he has not anointed any political movement, or worldly organization to speak as such. No Catholic ought to surrender to artificial and passing distinctions, organizations, or permit worldly allegiances to them to trump what the Scriptures and the Church clearly proclaim. Sadly today, many do, and in such wise seem far more willing to render to some version of “Caesar” than to render first obedience and allegiance to God, and to the Church which speaks for Him. The Church is an object of faith, a political party is not. Render to God what is God’s.

Saints John de Brebeuf & Isaac Jogues, Priest & Martyrs and their companions, martyrs

Saints John de Brebeuf & Isaac Jogues, Priest & Martyrs
and their companions, martyrs
Memorial
October 19th

"Les Martyrs Canadiens" - Commemorative ceramic plate [English) ca 1930. Private collectoin.

Ad Majorem Dei Gloriam

To the Greater Glory of God

History | Prayers/Readings | Huron Carol |

Blackrobes. The title given by the Indians to the Jesuit missionaries who brought the Gospel to North America in the first decades of the 17th century. A film version of the Blackrobes' work among the Huron and Iriquois in Canada and Northeast United States was the subject of a popular film of the 1990s.

October 19 commemorates the martyrdom of six priests of the Society of Jesus and their two lay companions who worked with them tirelessly.

Jesuit Priests:
* St. Jean de Brebeuf
* St. Noel Chabanel
* St. Anthony Daniel
* St. Charles Garnier
* St. Issac Joques
* St. Gabriel Lalemant

Laymen:
* St. Rene Goupil - (surgeon and lay apostle, first to be martyred, Sept 29. 1642)
* St. Jean de la Lande

The first Jesuit missionaries arrived in Quebec in 1625. Initially, their work was with the French settlers and traders and evangelizing the nearby Indians. Soon they extended their missionary efforts to the Huron nation about 800 miles west of Quebec (about 100 miles north of present day Toronto.) In Huronia, the first Jesuit missionaries visited the scattered Indian villages, and were welcomed by several Indian families with whom they lived.

As the priests' missionary efforts to the Hurons proved successful, more missionaries arrived, and they decided to construct a Christian settlement in Huronia where Indian converts and the missionaries could live. In 1639, they began building Sainte Marie -- the first dwelling was a single bark-covered Huron-syle cabin that housed ten Jesuits and five workmen. Sainte Marie grew to a fortified village with a residence for 27 priests and 39 French laborers, a church, storehouses for food and equipment, a hospital, and living quarters for visiting Indians. During first years, the mission prepared hundreds of Indians for baptism and began constructing churches in the Huron villages.

But the hostile Iroquois nation to the south-east soon became a very serious threat, ambushing the supply route between Huronia and Quebec. In 1642, Father Isaac Jogues and Rene Goupil were captured on a return trip to Sainte Marie from Quebec. Father Goupil was martyred while making the sign of the cross on a child. Father Jogues had his fingers eaten and was enslaved. Though he escaped and returned to France, he came back to the North American mission -- and was martyred in 1646 (in present day New York).

By 1648 the Iroquois invaded Huronia. They destroyed several villages, including Teanostaye where Father Anthony Daniel was martyred. That winter, more than 6,000 homeless Hurons would find temporary shelter and food at Sainte Marie.

In March 1649, the Iroquois captured Fathers Jean de Brebeuf and Gabriel Lalemant about three miles from Sainte Marie, and took the priests to Saint Ignace where they tortured and killed them. By May 1649, fifteen Huron villages had been destroyed. The survivors fled to Sainte Marie or to neighboring tribes. The Jesuits, realizing that Sainte Marie could not withstand an attack from the Iriquois, burned the settlement sought safety on Saint Joseph Island with the remaining Christian Indians. There they endured a winter plagued by starvation and disease. In December 1649, two more priests, Fathers Charles Garnier and Noel Chabanel, were martyred. In the summer of 1650, the surviving priests with about three-hundred Indians left Huronia. After a forty-nine day journey, they found sanctuary in Quebec.

The North American Martyrs were canonized by Pope Pius XI in 1930. Their feast day is celebrated on October 19th in the United States. The dates of their martyrdom are as follows:

St. Rene Goupil - September 29, 1642
St. Isaac Jogues - October 18, 1646
St. Jean de la Lande - October 19, 1646
St. Anthony Daniel - July 4, 1648
St. John de Brébeuf - March 16, 1649 -- (Link to Huron Carol)
St. Gabriel Lalemant - March 17, 1649
St. Charles Garnier - December 7, 1649
St. Noel Chabanel - December 8, 1649

More information on history of North American Martyrs:
http://www.jesuits.ca/Ania2002/English/martyrs.html#jogues
Link to history of Martyrs' Shrine in Canada:
http://www.jesuits.ca/Ania2002/English/shrine_history.html

Collect:
O God, who chose to manifest
the blessed hope of your eternal Kingdom
by the toil of Saints John de Brebeuf,
Isaac Jogues and their companies
and by the shedding of their blood,
graciously grant that through their intercession
the faith of Christians may be strenghtened day by day.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: 2 Corinthians 4:7-15
But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us.

We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For while we live we are always being given up to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh. So death is at work in us, but life in you.

Since we have the same spirit of faith as he had who wrote, "I believed, and so I spoke," we too believe, and so we speak, knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.

Gospel Reading: Matthew 28:16-20
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshipped him; but some doubted. And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age."

St. Isaac Jogues and John de Brebeuf, priests & martyrs, and companions, martyrs

Interactive Saints for Kids

St. Isaac Jogues, St. John De Brebeuf and Companions

Feast Day: October 19
Born:(around) 1600 :: Died: between 1642 and 1649

More than three hundred years ago, six Jesuit priests and two holy laymen, all from France, died as martyrs in North America. These eight men were some of the bravest and most daring missionaries in the New World.

They put their own lives in danger to bring Jesus to the Red Indian people. They worked very hard and were able to convert many of the Huron tribe. But the Iroquois, bitter enemies of the Hurons, put them all to death.

St. Isaac Jogues was a Jesuit priest who was sent as a missionary to New France in Canada. This was a difficult job. Not only were the living conditions hard, but the locals blamed the "Blackrobes" for any disease, bad-luck or other problems they had. Then the Mohawks captured and made him suffer for thirteen months. During that time, he tried to teach the Faith to anyone who would listen. When he was set free by the Dutch, he went back to France to get better, but as soon as he could, he returned to North America to continue his work. Father Jogues finally had his head chopped off with a tomahawk (large axe) by the Bear Clan of the Mohawks.

When St. John de Brebeuf was in France, he had tuberculosis and was so sick that he could not teach much. But then he too was sent as a missionary to New France. There the harsh and hearty climate agreed with him so well that the Native Indians called him Echon or load-bearer. He was so huge that they were afraid to share a canoe with him as they feared it might sink. Although he was a famous professor of Theology in France, it took him a long time to learn the Huron language. Finally he was able to write a catechism in Huron for the native people. He also wrote a French-Huron dictionary and a list of Instructions for other Jesuit Missionaries on how to work well with the Indians. He was a wonderful and brave apostle of Jesus and his courage amazed the fierce Iroquois as they tortured him to death.

St. Gabriel Lallemont was also tortured to death with St. John de Brebeuf.

St. Anthony Daniel had just finished celebrating Mass for his Huron converts (those who had become Christians) when the Iroquois attacked the village. The Christian Indians begged him to try and escape. But Father Daniel stayed. He wanted to help all those who were crying to him for Baptism before they would be killed. The Iroquois burned him to death in his little chapel.

St. Charles Garnier was shot by an Iroquois musket during a surprise attack, but he still tried to crawl to help a dying man. When the Iroquois saw this they angrily killed him with a hatchet blow.

Father Noel Chabenel found the life of a missionary very hard, but had made a promise to stay in North America. He was killed by a Huron traitor using a tomahawk.

The two lay helpers, Rene Goupil and John Lalande, were also both killed with tomahawks.

These brave martyrs were heroes of Christ and gave their lives for the native people of North America so that they too could know the love and friendship of Jesus. After their death, new missionaries were able to convert almost every tribe that the martyrs had known.

List of Instructions

1. You must love these Hurons as brothers because Jesus paid for their lives by his blood, as he did for ours.

2. You must never keep the Indians waiting when it is time to leave on a journey.

3. Carry a tinder-box or piece of burning-glass, or both, to make fire for them during the day for smoking, and in the evening to light the bonfire at camp; these little services win their hearts.

4. Try to eat the little food they offer you, and eat all you can, for you may not eat again for hours.

5. Eat as soon as day breaks (when the sun rises), for Indians when traveling, eat only at the rising and the setting of the sun.

6. Be quick to get in and out of the canoes and do not carry any water or sand when you get in.

7. Try not to be troublesome to the Indians.

8. Do not ask many questions; silence is golden.

9. Bear with their faults, and you must try always to appear cheerful.

10. Carry folding knives and some plain and fancy beads with which to buy fish and things you need from the other tribes you visit. Tell your Indian companions at the very beginning that here is something with which to buy fish and treat them to the food.

11. Do not be formal with the Indians.

12. Do not begin to paddle unless you always intend to paddle.

13. The Indians will always remember how you handled your first trip.

14. Always show any other Indians you meet on the way a cheerful face and show them that you willingly accept the tiring journey.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 22
15.	Then the Pharisees going, consulted among themselves how to insnare him in his speech.	Tunc abeuntes pharisæi, consilium inierunt ut caperent eum in sermone.	τοτε πορευθεντες οι φαρισαιοι συμβουλιον ελαβον οπως αυτον παγιδευσωσιν εν λογω
16.	And they sent to him their disciples with the Herodians, saying: Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man: for thou dost not regard the person of men.	Et mittunt ei discipulos suos cum Herodianis, dicentes : Magister, scimus quia verax es, et viam Dei in veritate doces, et non est tibi cura de aliquo : non enim respicis personam hominum :	και αποστελλουσιν αυτω τους μαθητας αυτων μετα των ηρωδιανων λεγοντες διδασκαλε οιδαμεν οτι αληθης ει και την οδον του θεου εν αληθεια διδασκεις και ου μελει σοι περι ουδενος ου γαρ βλεπεις εις προσωπον ανθρωπων
17.	Tell us therefore what dost thou think, is it lawful to give tribute to Caesar, or not?	dic ergo nobis quid tibi videtur, licet censum dare Cæsari, an non ?	ειπε ουν ημιν τι σοι δοκει εξεστιν δουναι κηνσον καισαρι η ου
18.	But Jesus knowing their wickedness, said: Why do you tempt me, ye hypocrites?	Cognita autem Jesus nequitia eorum, ait : Quid me tentatis hypocritæ ?	γνους δε ο ιησους την πονηριαν αυτων ειπεν τι με πειραζετε υποκριται
19.	Shew me the coin of the tribute. And they offered him a penny.	Ostendite mihi numisma census. At illi obtulerunt ei denarium.	επιδειξατε μοι το νομισμα του κηνσου οι δε προσηνεγκαν αυτω δηναριον
20.	And Jesus saith to them: Whose image and inscription is this?	Et ait illis Jesus : Cujus est imago hæc, et superscriptio ?	και λεγει αυτοις τινος η εικων αυτη και η επιγραφη
21.	They say to him: Caesar's. Then he saith to them: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's.	Dicunt ei : Cæsaris. Tunc ait illis : Reddite ergo quæ sunt Cæsaris, Cæsari : et quæ sunt Dei, Deo.	λεγουσιν αυτω καισαρος τοτε λεγει αυτοις αποδοτε ουν τα καισαρος καισαρι και τα του θεου τω θεω

15. Then went the Pharisees, and took counsel how they might entangle him in his talk.
16. And they sent out to him their disciples with the Herodians, saying, Master, we know that you are true, and teaches the way of God in truth, neither care you for any man: for you regard not the person of men.
17. Tell us therefore, What think you? Is it lawful to give tribute to Caesar, or not?
18. But Jesus perceived their wickedness, and said, Why tempt me, you hypocrites?
19. Show me the tribute money. And they brought to him a penny.
20. And he said to them, Whose is this image and superscription?
21. They say to him, Caesar's. Then said he to them, Render therefore to Caesar the things which are Caesar's; and to God the things that are God's.
22. When they had heard these words, they marveled, and left him, and went their way.

PSEUDO-CHRYS. As when one seeks to dam a stream of running water, as soon as one outlet is stopped up it makes another channel for itself; so the malevolence of the Jews, foiled on one hand, seeks itself out another course. Then went the Pharisees; to the Herodians. Such as the plan was, such were the planners; They send to Him their disciples with the Herodians.

GLOSS. Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace.

JEROME; Lately under Caesar Augustus, Judea, which was subject to the Romans, had been made tributary when the census was held of the whole world; and there was a great division among the people, some saying that tribute ought to be paid to the Romans in return for the security and quiet which their arms maintained for all. The Pharisees on the other hand, self-satisfied in their own righteousness, contended that the people of God who paid tithes and gave first-fruits, and did all the other things which are written in the Law, ought not to be subject to human laws. But Augustus had given the Jews as king, Herod, son of Antipater, a foreigner and proselyte; he was to exact the tribute, yet to be subject to the Roman dominion. The Pharisees therefore send their disciples with the Herodians, that is, with Herod's soldiers, or those whom the Pharisees in mockery called Herodians, because they paid tribute to the Romans, and were not devoted to the worship of God.

CHRYS. They send their disciples and Herod's soldiers together, that whatever opinion He might give might be found fault with. Yet would they rather have had Him say somewhat against the Herodians; for being themselves afraid to lay hands on Him because of the populace, they sought to bring Him into danger through His liability to pay tribute.

PSEUDO-CHRYS. This is the commonest act of hypocrites, to commend those they would ruin. Thus, these break out into praises of Him, saying, Master, we know that You are true. They call Him Master, that, deceived by this show of honor and respect, He might in simplicity open all His heart to them, as seeking to gain them for disciples.

GLOSS. There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, We know that You are true. Secondly, on the side of God, there are some who, putting aside all fear of Him, do not utter honestly the truth which they know respecting Him; to exclude this they say, And teaches the way of God in truth. Thirdly, on the side of our neighbor, when through fear or affection any one withholds the truth; to exclude this they say, And cares for no man, for You regard not the person of man.

CHRYS. This was a covert allusion to Herod and Caesar.

JEROME. This smooth and treacherous inquiry was as a kind of challenge to the answerer to fear God rather than Caesar, and immediately they say, Tell us therefore, what You think? Is it lawful to give tribute to Caesar or not? Should He say tribute should not be paid, the Herodians would immediately accuse Him as a person disaffected to the Emperor.

CHRYS. They knew that certain had before suffered death for this very thing, as plotting a rebellion against the Romans, therefore they sought by such discourse to bring Him into the same suspicion.

PSEUDO-CHRYS. He makes an answer not corresponding to the smooth tone of their address, but harsh, suitable to their cruel thoughts; for God answers men's hearts, and not their words.

JEROME; This is the first excellence of the answerer, that He discerns the thoughts of His examiners, and calls them not disciples but tempters. A hypocrite is he who is one thing, and feigns himself another.

PSEUDO-CHRYS. He therefore calls them hypocrites, that seeing Him to be a discerner of human hearts, they might not be hardy enough to carry through their design. Observe thus how the Pharisees spoke fair that they might destroy Him, but Jesus put them to shame that He might save them; for God's wrath is more profitable to man, than man's favor.

JEROME; Wisdom does ever wisely, and so the tempters are best confuted out of their own words; therefore it follows, Show me the tribute money; and they brought to Him a denarius.

This was a coin reckoned equivalent to ten sesterces, and bore the image of Caesar. Let those who think that the Savior asks because He is ignorant, learn from the present place that it is not so, for at all events Jesus must have known whose image was on the coin.

They say to Him, Caesar's; not Augustus, but Tiberius, under whom also the Lord suffered. All the Roman Emperors were called Caesar, from Caius Caesar who first seized the chief power. Render therefore to Caesar the things which are Caesar's; i.e. the coin, tribute, or money.

HILARY; For if there remain with us nothing that is Caesar's, we shall not be bound by the condition of rendering to him the things that are his; but if we lean upon what is his, if we avail ourselves of the lawful protection of his power, we cannot complain of it as any wrong if we are required to render to Caesar the things of Caesar.

CHRYS. But when you hear this command to render to Caesar the things of Caesar, know that such things only are intended which in nothing are opposed to religion; if such there be, it is no longer Caesar's but the Devil's tribute. And moreover, that they might not say that He was subjecting them to man, He adds, And to God the things that are God's.

JEROME; That is, tithes, first-fruits, oblation, and victims; as the Lord Himself rendered to Caesar tribute, both for Himself and for Peter; and also rendered to God the things that are God's in doing the will of His Father.

HILARY; It is necessary for us also to render to God the things that are His, namely, body, soul, and will. For Caesar's coin is in the gold, in which His image was portrayed, that is, God's coin, on which the Divine image is stamped; give therefore your money to Caesar, but preserve a conscience void of offense for God.

ORIGEN; From this place we learn by the Savior's example not to be allured by those things which have many voices for them, and thence seem famous, but to incline rather to those things which are spoken according to some method of reason. But we may also understand this place morally, that we ought to give some things to the body as a tribute to Caesar, that is to say, necessaries. And such things as are congenial to our souls' nature, that is, such things as lead to virtue, those we ought to offer to God.

They then who without any moderation inculcate the law of God, and command us to have no care for the things required by the body, are the Pharisees, who forbade to give tribute to Caesar, forbidding to marry, and commanding to abstain from meats, which God has created. They, on the other hand, who allow too much indulgence to the body are the Herodians. But our Savior would neither that virtue should be enfeebled by immoderate devotedness to the flesh; nor that our fleshly nature should be oppressed by our unremitting efforts after virtue.

Or the prince of this world, that is, the Devil, is called Caesar; and we cannot render to God the things that are God's, unless we have first rendered to this prince all that is his, that is, have cast off all wickedness. This moreover let us learn from this place, that to those who tempt us we should neither be totally silent, nor yet answer openly, but with caution, to cut off all occasion from those who seek occasion in us, and teach without blame the things which may save those who are willing to be saved.

JEROME; They who ought to have believed did but wonder at His great wisdom, that their craft had found no means for ensnaring Him: whence it follows, When they had heard these words, they marveled, and left Him, and went their way, carrying away their unbelief and wonder together.

Catena Aurea Matthew 22

Catholic Culture

Daily Readings for:October 19, 2014
(Readings on USCCB website)

Collect: Almighty ever-living God, grant that we may always conform our will to yours and serve your majesty in sincerity of heart. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Autumn Tea

o Baked Potato Soup

o Cheddar Broccoli Salad

o Herbed Oatmeal Pan Bread

o Pecan Pie

ACTIVITIES

o Elementary Parent Pedagogy: Two Homes, Heaven and Earth — Building up Family Unity and Security

PRAYERS

o Parents' Prayer for Children

o Book of Blessings: Blessing Before and After Meals: Ordinary Time (2nd Plan)

LIBRARY

o On Keeping the Lord's Day Holy (Dies Domini) | Pope John Paul II

o Origins of the Catholic Church | Fr. Edward J. Berbusse S.J.

· Ordinary Time: October 19th

· Twenty-Ninth Sunday of Ordinary Time

Old Calendar: Nineteenth Sunday after Pentecost

Notwithstanding the malicious intention the Pharisees had in putting this question to our Lord, they did us all a good turn by getting His answer. That answer is forceful and final. It lays down a norm which solves for all time the problems that can arise from our dual citizenship on this earth. Knowing their malice, Jesus said, "Why are you testing me, you hypocrites? Show me the coin that pays the census tax." Then they handed him the Roman coin. He said to them, "Whose image is this and whose inscription?" They replied, "Caesar's." At that He said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God" (Mt 22:18-21).

The feast of St. Isaac Jogues, St. John de Brébeuf and Companions, which is ordinarily celebrated today, is superseded by the Sunday liturgy.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Sunday Readings
The first reading is taken from the Book of the Prophet Isaiah 45:1, 4-6. The prophet, second-Isaiah, who lived in Babylonia with the exiled Jews, tells us, in God's own words, that he is the God, not only of the Jews, but of history and of the whole world.

The second reading is from the first Letter of St. Paul to the Thessalonians 1:1-5b. St. Paul praises his converts for their fidelity to God and to Christ his Son and tells them how they are ever in his prayers so that they would continue to be faithful to the call God had given them, a call proved by the many gifts of the Holy Spirit bestowed on them.

The Gospel is from Matthew 22:15-21. God's plan for man on earth was that he should live in the society of his fellowmen. Society must be governed, there must be authority which will direct the actions of the component members toward the common good, which common good is principally, though not exclusively, the material welfare of the members as a whole. As his ultimate end, however, man has his spiritual welfare. This government, this temporal power to rule and direct the human groups or societies or states, comes, therefore, from God for it is his will that such societies should exist. The answer of our Lord explicitly restates this fundamental norm of the divine natural law. "Give to Caesar what is Caesar's;" the state authorities have a right to the obedience and cooperation in all things that tend to the material welfare of the state, provided always the spiritual welfare of the members is not impeded by the rulers' demands.

As a partly spiritual being man is destined to be a citizen of a spiritual eternal kingdom, and while on this earth he has the duty and the possibility of preparing himself for citizenship in that kingdom. And since this kingdom is of a higher and much more important nature, man's primary aim in life must be to reach that kingdom. He must, in other words, find out and fulfill his duties toward God; he must "give to God what is God's."

This dual citizenship of man and the dual obligations that arise from it are the common knowledge of all from the natural law but are made more explicit still in divine revelation of which today's answer, given by Christ to the Pharisees, is a precise and perfect resume. We have duties to God and duties to our country and the fulfillment of the latter is part of the fulfillment of the former. We Christians have no doubts as to our obligations under these two headings. We fulfill our duties to God by being faithful, loyal, active members of the spiritual kingdom, the Church, which Christ established on earth in order to lead us to our eternal kingdom. We fulfill our duties to our country by loyally obeying the just laws of the State, by paying all lawful taxes, and by contributing our share, whenever called on, toward the common good.

Both St. Peter (1 Pet. 2: 13-14) and St. Paul (Rom. 13: 1-7), stressed the obligation on the early Christians of being an example to all in their loyalty as citizens of the state. The same necessity obliges us too. We who know the divine, positive and natural law so much better than many others, must help to enlighten those others by our faithful observance of these laws. And our loyalty, too, will give the lie to those enemies of the faith who, in their ignorance and foolish opposition to things spiritual, are only too ready to think that loyalty to our Church and our God must of necessity make us disloyal to our country. History already has given the lie to such calumnies, for the loyal Christian has ever been the loyal citizen, but we must keep on writing such history in glaring lights of daily deeds, for there are, and there always will be, those enemies who cannot read history books.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

The Word Among Us

Meditation: Isaiah 45:1, 4-6

29th Sunday in Ordinary Time

Thus says the Lord to his anointed … opening doors before him and leaving the gates unbarred. (Isaiah 45:1)

“A new door will open for you today.” Have you ever cracked open a fortune cookie and discovered a hidden message like this one? Maybe you smiled, thinking that someone is sitting at a desk somewhere writing fortunes for a living. Then you crumpled the sliver of paper. Well, today’s first reading was an actual message enfolded within the prophet’s words to Cyrus, the king of Persia!

The prophet declared that God was the thrust behind Cyrus’ rise to power. He depicted God as unbarring gates and opening doors for Cyrus, then going a step further and grasping the king’s arm to lead him through, door after door.

This passage is a fascinating insight into history’s unfolding. But there’s something here for us today as well. If God opened doors for Cyrus, who didn’t even believe in him, do you think he will open them for you? Yes, he will! Every day, God is opening new doors, inviting you to step through and move forward in faith. These doors come in all shapes and sizes. Some are plain to see, like a door of service that’s opened when someone invites you to volunteer in your parish. Or a door of encouragement, when you can uplift someone who really needs it. To see some, though, you have to be on the lookout. Like the next time you’re stuck in traffic, God could be opening a door for you to spend extra time with him in prayer. Some doors are wide open, and some require us to lighten our load in order to squeeze through, like the call to live more simply so that we can give more of our finances to God’s work.

Today, try to see every challenge, every conversation, every chance encounter as a divinely appointed door. Then, see Jesus on the other side, waiting for you with open arms.

“Lord, take me by the hand today, and lead me through your open doors.”

Psalm 96:1, 3-5, 7-10; 1 Thessalonians 1:1-5; Matthew 22:15-21

Questions for Reflection or Group Discussion

(Isaiah 45:1,4-6; Psalm 96:1,3-5,7-10; 1 Thessalonians 1:1-5; Matthew 22:15-21)

1. The first reading today describes how God calls and anoints the pagan King Cyrus as a vehicle for protecting and caring for his people. Yet God says this of Cyrus as well: “though you know me not.” Do we see ourselves, God's people, as the only ones that God will bless and use? How open are you to working with anyone that God chooses to use to further his purposes, no matter where they are in their relationship with God?

2. In the responsorial psalm, each of us is called to tell of God’s “glory among the nations; among all peoples, his wondrous deeds.” In what ways has this been a call of God in your life? Is there more you can do to tell others of God's great love for them?

3. In the second reading, St. Paul tells the Thessalonians that they are constantly in his thoughts and prayers. How often do you pray for others, particularly those in the Church who labor in faith, hope, and love for God's kingdom? What steps can you take to increase your prayers for your pastor and others serving the Church? What are some additional ways you can practically assist your pastor and parish?

4. In the Gospel reading, the Pharisees and Herodians tried to test and “entrap” Jesus. In what ways have you tested God with words such as: “If God really cared for me then …”; “If God will do this for me then...”? What can you do to make your relationship with God one of faith and trust and less of trying to use God for you own purposes?

5. In the meditation, we hear these words: “Every day, God is opening new doors, inviting you to step through and move forward in faith. These doors come in all shapes and sizes.” The meditation then ends with these words: “Today, try to see every challenge, every conversation, every chance encounter as a divinely appointed door. Then, see Jesus on the other side, waiting for you with open arms.” What are some of the doors God has opened in your life in the past? What steps can you take to prepare yourself to “step through and move forward in faith” when God opens doors for you in the future?

6. Take some time now to pray and ask Jesus for the grace and the faith to walk through the doors he opens for you. Use the prayer at the end of the meditation as the starting point.

A Christian Pilgrim

THINGS THAT ARE CAESAR’S, AND THINGS THAT ARE GOD’S

(A biblical reflection on the 29th ORDINARY SUNDAY, 19 October 2014)

Gospel Reading: Matthew 22:15-21

First Reading: Isaiah 45:1,4-6; Psalms: Psalm 96:1,3-5,7-10; Second Reading: 1Thessalonians 1:1-5b

The Scripture Text
Then the Pharisees went and took counsel how to entangle Him in His talk. And they sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are true, and teach the way of God truthfully, and care for no man; for You do not regard the position of men. Tell us, then, what You think. Is it lawful to pay taxes to Caesar, or not?’ But Jesus, aware of their malice, said, “Why put Me to the test, you hypocrites? Show Me the money for the tax.” And they brought Him a coin. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Matthew 22:15-21 RSV)

“Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mt 22:21).

When the disciples of the Pharisees and the Herodians questioned Jesus about whether it was “lawful to pay taxes to Caesar,” Jesus knew they were setting a trap for Him. The tax issue was real for the Jewish people: Was it right to pay taxes to the occupying Roman forces? Yet Jesus could see beyond the question to the intentions of those who posed it. If He answered “yes”, He be accused of collaborating with the enemy. If He answered “no”, the Herodians could accuse Him of rebellion.

Jesus avoided this trap ingeniously by asking them to produce a Roman coin. He pointed to the image of Caesar on the coin and told them to give to Caesar what is Caesar’s, and to God what is God’s (Matthew 22:21).

Most of us pay taxes, giving to our government what is the government’s due. In a similar way, we are called to give to God the things that are His – our hearts, our minds and wills, our lives. Because we are God’s beloved children, Jesus’ statement is not so much a challenge as it is an invitation to give our whole selves to Him. Our lives themselves are a gift from the Lord, and in love we can offer this gift back to our Creator.

In truth, even our material possessions and our money are given to us by God. But as we give our hearts to Him, He leads us – through the Holy Spirit, the wisdom of Scripture, and the teachings of the Church – to live righteously in every detail of our lives. God’s wisdom for our lives can be very practical, including even the political, social and financial decisions we may face.

Like the Roman coin, we too have been “stamped” with an image – the image of God (Genesis 1:27). God loved us so much that He created us to be like Him, to be filled with His “strength and beauty” (Psalm 96:6). Because we are the image of God, we have the privilege of hearing Him call us each by name (Isaiah 45:4).

Prayer: Lord, by Your Spirit, allow us to see Your strength and beauty in others. Remove anything that might hinder us from giving ourselves to You in purity and in love. Help us, Lord, to reflect Your love more fully each day. Amen.

Sunday Scripture Study

Twenty-ninth Sunday in Ordinary Time - Cycle A

October 19, 2014

Click here for USCCB readings

Opening Prayer

First Reading: Isaiah 45:1, 4-6

Psalm: 96:1,3-5,7-10

Second Reading:1 Thessalonians 1:1-5b

Gospel Reading: Matthew 22:15-21

This Sunday’s Gospel finds Jesus in Jerusalem just days before his Passion. He continues to offer his opponents a chance to repent until the very end, even as they conspire on how to destroy him.

Taking common cause with the Pharisees, another group, “the Herodians,” join the conspiracy against Jesus. This group (mentioned in the Scriptures only twice in Mark, and once in Matthew) were supporters of King Herod. They were comfortable with the Roman occupation that kept Herod in power and from which they profited economically.

The Pharisees, on the other hand, despised the Romans and Herod, and advocated passive resistance to their rule. Two more unlikely allies could hardly be imagined.

After insincerely trying to flatter Jesus (verse 16), the Pharisees and the disciples of the Herodians attempt to trick him into making a damaging statement (verse 17). If Jesus had answered, “Pay the tax,” the Pharisees would use it to discredit him before the people as a traitor to the Jews. Had he said, “Don’t pay the tax,” the Herodians would have turned him into the Romans as one advocating insurrection (as it turns out, even though he says the opposite, he was falsely accused of this at his trial; see Luke 23:2).

QUESTIONS:

In the 1^st Reading, we hear about Cyrus, the king of Persia and the most powerful man in the world of his time. It would be he that would issue the decree releasing the Jews from their exile in Babylon to return to their land. From where does this great king’s power come?

In the 2^nd Reading, Paul reminds of their chosen state before God (verse 4)? What are the fruits that Paul sees in their lives to confirm this call (v 3, 5)? Where are the fruits in our lives?

In the Gospel Reading, why do the Herodians (allied to Rome) and the Pharisees (admired and influential religious separatists) make strange partners? How is Jesus a threat to each?

What would the social or political consequences have been if Jesus had simply said “Pay Caesar”? If he had said “Don’t pay Caesar”?

What does Jesus mean by his answer (verse 21)? What should we give to God?

What is Jesus teaching about the relationship between Church and State? Which obligation is primary? Why?

In your life, what belongs to Caesar? To God? How well are you giving to each? What prevents you from giving to God what is God’s?

Closing Prayer

Catechism of the Catholic Church: §§ 450, 2242

God certainly desires our greatest good, more than we ourselves do. Better than we He knows how it can be effected. The choice of these means is entirely in His hands, since it is He Who disposes and regulates all that happens in this world. It is therefore absolutely certain that whatever befalls us, will always be the best for us. --St. Augustine

Giving to God What is God’s

Pastor’s Column

29th Sunday in Ordinary Time

October 19, 2014

“Give to Caesar what is Caesar’s; give to God what is God’s”

This past Wednesday, Pope Francis in his general audience told an amazing story that I want to recount to you here (reprinted from zenit.org) under the title of “Faith Isn’t for Looking Good Says the Pope”:

Pope Francis went on to recall an episode in the life of his late confrére, Jesuit Father Arrupe, Superior General of the Jesuits from the 60’s to the 80’s. One day, explained the Holy Father, a rich lady invited him someplace to give him money for the missions in Japan, to which Fr. Arrupe was committed. She handed over the envelope on the doorstep of a building right on the street before reporters and photographers, and Fr. Arrupe said he had suffered a “great humiliation,” but he had accepted the money, “for the poor people of Japan.” When he opened the envelope, there was $10 inside.

Both Zenit (zenit.org) and Catholic News Agency (catholicnewsagency.com) publish the Pope’s weekly Wednesday Audience remarks as well as summaries of his informal daily homilies and other events as well (which I try to read daily).

With the power of the internet, we have the ability to almost be there, being formed and informed by the Holy Father and other spiritual writers just by bookmarking these websites! Why not make a quick daily investment in your spiritual life in this way?

Obviously this “large donor” the pope described had given everything for show! She gave so that the reporters and cameras would see her, but actually had no interest in helping the poor. Jesus speaks quite frequently about the right use of money, often making mention of what a proper spiritual investment really is!

All of us could use more money, right? Yet paradoxically, by offering the Lord a percentage of our income, we are blessed in many ways, always spiritually and often financially as well. How we use our money is an extremely good barometer of the state of our spiritual life. The Lord’s portion of our time and our money is as important as income taxes!

Everything we give to support our parish and other worthy causes makes us investors in these ministries, receiving dividends that pay now and forever in heaven. My tithe to God, whatever percentage of my income the Lord and I have decided to give, is for me personally, and I believe for all those who practice it, the single most important investment that we will ever make in our lives. All those we have helped will be there to thank us when we get to eternal life. Praise God!

Father Gary

29th Sunday in Ordinary Time: Our Ultimate Loyalty

"Whose image is this and whose inscription?"

The Word for Sunday: http://usccb.org/bible/readings/101914.cfm

Is 45:1, 4-6
1 Thes 1:1-5b
Mt: 22:15-21

I have a high school student in my parish who participates quite actively in the sport of fencing. It is a fast and athletic sport. However, when he told me of his interest I was taken back for a moment because I was so accustomed to hearing about football, basketball, or soccer. I never thought of fencing but it is a sport of great skill and he will go long distances to participate in that quick and calculated athletic event.

The main object of a fencing bout (what an individual "game" is called) is to score over your opponent before he does the same on you. Obviously, all sports have the same goal. However, fencing is more precise and not like a football player who slams his entire body into his opponent or a basketball star who reaches high to block the opponent or grab the ball and run to score.

Each time a fencer scores a touch, he receives a point. Direct elimination matches consist of three three-minute periods. It would take great skill to dance around your opponent in a confusing manner to catch him off guard. “Touché!”

In a way, up until the scene of our Gospel this Sunday, Jesus was fencing with his opponents, the religious leaders of his time. It was not long until the Romans would participate in his sentence and death. But this Sunday we hear of a calculated attempt to trap Jesus. Like the skill of a good fencer, they now go in for the kill.

The Pharisees and Herodians who have no respect for Jesus and his opinion want to ultimately score and force Jesus to reveal exactly where his true loyalty lies. Their intent is hardly benign and deliberately designed to throw Jesus off his feet - Touché!

What makes their calculated plan more sinister is the way in which they present themselves to Jesus: “Teacher, we know you are a truthful man . . . you are not concerned with anyone’s opinion . ..” Right on the first move, not so correct on the second. Jesus is THE truth but he cares much about how his teaching is accepted yet he is on to their sarcasm. Sorry guys, flattery will get you nowhere.

Jesus is challenged by two branches of religious leaders. The Pharisees despised the Romans and in particular their heavy taxes and brutality. The Herodians on the other hand were somewhat sympathetic to the Romans in hopes for political favors and peace. It’s also interesting to note that the Pharisees and Herodians hated each other but both were strangely united on the common threat they perceived in Jesus. Both were intent on trapping Jesus with an almost no win question: “Is it lawful to pay the census tax to Caesar or not?”

If Jesus said the taxes should not be paid, he would please the Pharisees. If he said they should be paid he would agree with the Herodians but become despised by his own people, his fellow Jews. With his insight in to human nature, especially their duplicity, he uses a common Jewish response and answers a question with a question: “Why are you testing me? . . .” After he was shown the familiar Roman coin, he inquires: “Whose image is this and whose inscription?”

When he is told “Caesars,” he brilliantly turns the game on his malicious interrogators: “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” Touché! His answer scores in his favor.

Does this mean that Jesus views our American separation of Church and State as valid? Obviously, he never had such a concept in mind. In fact for most of human history, particularly in western Europe and the ancient middle East, such a separation was unheard of. The Church and religion very much influenced the lives and government of its citizens. The law of God, the natural law, is at the basis of common law which influenced government as we know it today.

Early Christians took the Caesar and God set up to heart for they knew that lawful citizenship was essential for daily life. To pay taxes and enjoy the benefits of government protection was a good thing.

However, Jesus’ implies that God ultimately is the one who governs our lives. If we put his words in the context of his culture we can see how they are a blend of perfect balance but create delicate possibilities. For the early Christians the obligation of Emperor worship, or paying tribute and burning incense before an image of the Roman leader was more than they could stomach and a direct violation of such worship given only to God.

When the secular law of government contradicts that of the higher law of God, it leaves people of good will in a quandary of faith. Is it lawful to resist or to capitulate? Our hot button social issues around abortion, marriage, end of life decisions, and the rights of individuals all become mixed in this fencing game.

Is the right to life a higher right than free choice? If we “give to God what belongs to God,” then the answer is a resounding “yes” when applied to the matter of the innocent such as the unborn or the frail elderly. We must choose life and not burn incense on the altar of secular values which are clearly in opposition.

Is marriage really fixed between a man and a woman or might there be some alternative and equally legitimate human relationship that would qualify as marriage? If we follow the Scriptures, tradition and natural law as the Church does the answer is “no.” The obvious social and political tension created by such positions is a challenge to all people of good will who look beyond advantage or an effort to redefine something into a form it has never been and still call it the same thing.

Such examples are familiar to us but also a clear demonstration of what Jesus implies. Good citizenship, yes, but in the end God’s law must govern and form our moral and ethical decisions. Secular government says nothing about morality, about good or bad. That’s the purpose of faith and religion.

Only Christianity? Well, if we believe that Jesus is the Word of God, the mind and heart of God made human among us and that he came to uncover the Truth as revealed by God for all humanity, then we must decide.

What witnesses have we seen? Martyrs, peaceful protestors, people of conviction and good will who speak up in order to influence right change and the common good of all are among the heroic and saintly who have given to God what is his.

Jesus well knew these were his enemies and that he risked his own life in this confrontation but it does offer us a moral structure in which to live our lives both as good citizens and as faithful disciples of the Lord. The tension created between the two loyalties is part of the Christian experience.

Our celebration of the Eucharist is an experience of family and a place that we can unite in a common cause – the Gospel of Jesus Christ. Strengthened and formed by the Gospel and having fed on Christ himself, from here can go to love and serve; to influence the culture and present the truth with love. Touché!

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God and God Alone: A Homily for the 29th Sunday of the Year

Meditation: Isaiah 45:1, 4-6

Questions for Reflection or Group Discussion

Marriage=One Man and One Woman 'Til Death Do Us Part

Twenty-ninth Sunday in Ordinary Time - Cycle A

Closing Prayer

29th Sunday in Ordinary Time: Our Ultimate Loyalty