Posted on 10/13/2026 10:22:51 PM PDT by fidelis
Then one of the scholars of the law said to him in reply, “Teacher, by saying this you are insulting us too.” And he said, “Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.” Luke 11:45–46
Just prior to this exchange, Jesus delivered three piercing rebukes to the Pharisees: “Woe to you Pharisees!” He condemned them for ignoring “judgment and love for God,” for seeking “the seat of honor in synagogues and greetings in marketplaces,” and for being “like unseen graves over which people unknowingly walk.” These are not the words of the inoffensive Jesus often portrayed in secular culture, nor of a Jesus reduced to a vague symbol of kindness and passive tolerance. When a scholar of the law objected, saying He was being offensive, Jesus did not retreat. He intensified His message: “Woe also to you scholars of the law!”
Jesus did, in fact, perfectly embody gentleness, joy, and kindness. But these virtues were never in conflict with the fullness of truth, justice, and righteous indignation. His mercy did not negate His zeal for holiness, nor did His love dilute His call to conversion. Every virtue in Jesus existed in perfect harmony, including the courage to confront sin and hypocrisy for the sake of salvation.
When we encounter Gospel passages in which Jesus sharply rebukes the Pharisees, we may find ourselves uncomfortable and tempted to gloss over them. This is understandable. In our own experience, a cry of “Woe to you!” often flows not from pure love but from wounded pride, resentment, or a desire for revenge. When we are offended, we are prone to respond with judgment, often irrational and emotionally charged.
But in Jesus, there is no disordered anger. His rebukes are never the result of frustration or loss of control. Rather, they issue from a burning charity—piercing, purposeful, and redemptive. His words to the Pharisees were not fueled by hostility, but by a profound desire to draw them back to the Father. Gentle words and reasoned teaching had proven ineffective for them; what remained was a necessary spiritual jolt. His rebuke, though severe, was rooted in divine love meant to awaken their consciences and call them to repentance.
This kind of love can be difficult to receive and even more difficult to imitate. But discomfort is not a reason to avoid entering into the “drama” of divine charity. While it may feel easier to reflect on scenes of Jesus embracing children, healing the sick, or forgiving sinners, today’s Gospel reveals another essential dimension of His love—one that we must also meditate on, understand, and learn to accept.
Reflect today on how God may be calling you to love with truth and clarity, even when it’s difficult. Ask for the grace to be courageous yet charitable, bold yet compassionate, and always rooted in the burning charity of Christ. By entering deeply into today’s Gospel in prayer, placing ourselves within this charged scene, and viewing it through the lens of divine love, we can begin to understand what holy correction looks like. Jesus teaches us not only how to love gently, but also how to love with strength, especially in moments of conflict, tension, and moral failure.
Most passionate Lord, You loved every sinner according to what each one most needed. To some, You offered tenderness, like a shepherd gently carrying a wounded lamb. To others, You gave a firm invitation to follow You and leave all else behind. Still others You rebuked with a holy passion that pierced their hearts and called them to repentance. Please love me as I need to be loved, and give me the grace to receive Your love fully and without resistance. May I also imitate You and be guided by grace to compassionately, tenderly, mercifully, courageously, and fiercely love others where they are. Jesus, I trust in You.
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The Month of October is Dedicated to the Holy Rosary
“Rejoice in your hope, be patient in tribulation, be constant in prayer.” (Romans 12:12)
Pope Leo XIV’s prayer intention for the month of October, 2026:
For mental health ministry
Let us pray that the mental health ministry be established throughout the Church, helping to overcome the stigma and discrimination of persons with mental illnesses.
Today’s First Reading
From: Galatians 5:13-25
The Fruits of the Spirit and the Works of the Flesh (Continuation)
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[18] But if you are led by the Spirit you are not under the law. [19] Now the works of the flesh are plain: immorality, impurity, licentiousness, [20] idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, [21] envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God. [22] But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, [23] gentleness, self-control; against such there is no law. [24] And those who belong to Christ Jesus have crucified the flesh with its passions and desires. [25] If we live by the Spirit, let us also walk by the Spirit.
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Commentary:
17-21. The fall of Adam and Eve left us with a tendency to seek created things for our own pleasure, instead of using them to lead us to God. The desires of the flesh make their appearance, urges which are at odds with God and with all that is noble in our personality. But when grace enters our soul and justifies us, we share in the fruits of the Redemption wrought by Christ and we are enabled to conquer our concupiscence and life according to the flesh.
The vices referred to in vv. 19-21 have their roots in something much deeper--life "of the flesh". And, St Augustine asserts, "it is said that someone lives according to the flesh when he lives for himself. Therefore, in this case, by 'flesh' is meant the whole person. For everything which stems from a disordered love of oneself is called work of the flesh" ("The City of God", 14, 2).
This is why we find included in the "works of the flesh" not only sins of impurity (v. 19) and faults of temperance (v. 21) but also sins against the virtues of religion and fraternal charity (v. 20).
"Significantly, when speaking of 'the works of the flesh' Paul mentions not only 'immorality [fornication], impurity, licentiousness, drunkenness, carousing'--all of which objectively speaking are connected with the flesh; he also names other sins which we do not usually put in the 'carnal' or 'sexual' category --'idolatry, sorcery, enmity, strife, jealousy, anger, envy' ... All these sins are the outcome of 'life according to the flesh', which is the opposite to 'life according to the spirit"' (John Paul 11, "Address", 7 January 1981).
Therefore, as the Apostle says, anyone who in one way or other obstinately persists in his sin will not be able to enter the Kingdom of heaven (cf. 1 Cor 6:9-10; Eph 5:5) 22-25. When someone lets himself be led by his instincts he is said to be leading an "animal life"; whereas, if he acts as his reason advises, he is leading a rational, human, life. Similarly, when one allows the Holy Spirit to act, one's life becomes life according to the Spirit—a supernatural life, a life which is no longer simply human but divine. This is what happens when a person is in the state of grace and is mindful of the treasure he bears within.
"Alone! You are not alone. We are keeping you close company from afar. Besides..., the Holy Spirit, living in your soul in grace--God with you--is giving a supernatural tone to all your thoughts, desires and actions" (St J. Escriva, "The Way", 273).
The soul then becomes a good tree which is known by its fruits. Its actions reveal the presence of the Paraclete, and because of the spiritual delight they give the soul, these actions are called fruits of the Holy Spirit (cf. St Thomas Aquinas, “Summa theologiae”, I-II, q. 70, a. 1).
"Those blessed fruits enumerated by the Apostle (Gal 5:22) the Spirit produces and shows forth in the just, even in this mortal life—fruits replete with all sweetness and joy. Such must, indeed, be from the Spirit 'who in the Trinity is the love of the Father and the Son, filling all creatures with immeasurable sweetness' (St Augustine, "De Trinitate", 6, 9)" (Leo XIII, "Divinum illud munus", 12).
From: Luke 11:42-46
The Hypocrisy of the Scribes and Pharisees (Continuation)
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(Jesus said to the Pharisees,) [42] "But woe to you Pharisees! for you tithe mint and rue and every herb, and neglect justice and the love of God; these you ought to have done, without neglecting the others. [43] Woe to you Pharisees! for you love the best seat in the synagogues and salutations in the market places. [44] Woe to you! for you are like graves which are not seen, and men walk over them without knowing it."
[45] One of the lawyers answered Him, "Teacher, in saying this You reproach us also." [46] And He said, "Woe to you lawyers also! for you load men with burdens hard to bear and you yourselves do not touch the burdens with one of your fingers."
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Commentary:
42. The Law of Moses laid down that the harvest had to be tithed (cf. Leviticus 27:30-33; Deuteronomy 12:22ff; etc.) to provide for the worship offered in the temple. Insignificant products were not subject to this Law.
Rue is a bitter medicinal plant used by the Jews in ancient times. Did it have to be tithed?: the Pharisees, who were so nit-picking, said that it did.
44. According to the Old Law, anyone who touched a grave became unclean for seven days (Num 19:16), but with the passage of time a grave could become so overgrown that a person could walk on it without noticing. Our Lord uses this comparison to unmask the hypocrisy of these people He is talking to: they are very exact about very small details but they forget their basic duty--justice and the love of God (verse 42). On the outside they are clean but their hearts are full of malice and rottenness (verse 39); they pretend to be just, appearances are all that matters to them; they know that virtue is held in high regard, therefore they strive to appear highly virtuous (verse 43). Duplicity and deceit mark their lives.
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