October 1st 2023. The Twenty-sixth Sunday of Ordinary Time

GOSPEL: Matthew 21, 28-32

Translated from a homily by Don Fabio Rosini broadcast on Vatican Radio

  

Don Fabio’s homily follows the Gospel

 

GOSPEL: Matthew 21, 28-32

Jesus said to the chief priests and the elders of the people: ‘What is your opinion? 

A man had two sons. He went and said to the first, “My boy, you go and work in the vineyard today”.

He answered, “I will not go”, but afterwards thought better of it and went.

The man then went and said the same thing to the second who answered, “Certainly, sir”, but did not go.

Which of the two did the father’s will?’ ‘The first’ they said.

Jesus said to them,

‘I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you.

For John came to you, a pattern of true righteousness, but you did not believe him, and yet the tax collectors and prostitutes did.

Even after seeing that, you refused to think better of it and believe in him.

The Gospel of the Lord: Praise to you, Lord Jesus Christ

 

1. The parable of the two sons follows the confrontation of Jesus with the elders

This is the story where Jesus, who, right after His confrontation with the chief priests and elders in Jerusalem's temple, faces a crucial question. They challenge Him, asking by what authority He dares to perform the actions He does. His recent entrance into the temple resulted in a tumultuous scene: He overturned the tables, drove out everyone, and disrupted the marketplace. In response to their inquiry, "How do you dare to do this?" Jesus tells a parable about a man with two sons, each of whom is presented with the same request to work in the vineyard. One son responds initially with, "I don't feel like it," but later changes his mind and goes to work. The other son agrees at first but ultimately does not follow through. What this narrative underscores is that both sons share the same inclination — they both do not want to go to the vineyard. The first son openly admits it, while the second son pretends otherwise, but in reality, he does not wish to go either. Thus, the distinction between them lies in their response to their own desires; one acts against his own wishes, while the other does not.

 

2. In our world, following desires is held up as a fundamental good. But if we only followed our desires, we would not achieve anything.

First and foremost, we must acknowledge a fundamental truth: in our world, following our desires is often seen as a paramount principle, and we frequently hear that we should always only do things that we feel like doing. However, this perspective is not entirely accurate. It represents a fallacy of our culture, a contradictory and inconsistent belief system. If we exclusively obey our whims and desires, we will not make much progress in life or accomplish many of the tasks we eventually must undertake. Consider, for instance, if one were to study only when they felt like it, when would they earn a degree? If parents were to care for their children only when they felt like it, how would those children turn out? If individuals assisted others only when they felt like it, who would take care of the sick and aid those in need? If employees only went to work when they felt like it, who would contribute to the functioning of our world, and how much work would be accomplished? However, people often contradict their desire-based work ethic when they want to earn a living, gain recognition, build a home, or purchase a car. This principle is easily observable in the world. However, in the realm of spiritual life, this principle does not hold; it would be entirely absurd. If we perpetually act in accordance with our desires, we will remain stagnant, never progressing beyond our current state. We will forever remain as children. We must learn not to idolize our "self," our desires, our instincts, or our momentary inclinations. Society has its advocates of instinct, high  priests of absolute spontaneity, individuals who advocate for complete fluidity of being, where one acts solely on their impulses. But observe the outcomes, consider the consequences of such an approach. It leads to stagnation, inconsistency, and unreliability. It is unworkable. If a fiance finds herself with a man completely enslaved to his desires, someone who only acts on what he feels like doing, she will find her life alongside such a person to be exceedingly challenging. What kind of life will she lead? How will she fare? 

 

3. The second son is a deceiver. He does not wish to confront his father nor contradict his own desires. True transformation stems from obedience; authentic change in our lives comes when we confront our desires.

Hence, the parable Jesus tells us is not extraordinary in itself; rather, the key lies in distinguishing between appearance and reality, between saying yes without genuine introspection, and failing to express one's true feelings. The second son merely says yes not because he desires to do so, but because he wishes to please his father. This reflects another law, a fleeting desire for immediate comfort. It is living with superficiality, lacking self-awareness, and failing to comprehend one's true loves and innermost feelings. Undoubtedly, in today's world, with its prevailing psychology, there are some positive aspects, especially when it comes to seeking sincerity. Sincerity is undoubtedly a virtue, and this second son must examine himself for sincerity because he is, in essence, a deceiver. He avoids the turmoil of confronting his father and does not experience the challenge of contradicting his own desires. His compliance is superficial, as mentioned earlier. However, while sincerity is valuable, it is not an absolute certainty. This text conveys that the fundamental point is to be sincere and respond authentically to the Father's will. The crux of the matter, as posed by Jesus, is: which of the two truly carried out the father's will? In Rome, they say that you can recognize horses at the finish line, and you can judge people by their results. You can proclaim boundless love for your neighbour, but actions speak louder. You can utter countless good words, eloquently announcing the word of God, yet remain a poor practitioner of it. True transformation stems from obedience; authentic change in our lives comes when we confront our desires.

 

4. In Gethsemene, Jesus experiences the conflict of the son, but says, “not my will but yours be done”. True growth occurs when we transcend our individual wills. If we treat God as a personal chaplain whose duty it is to do our will, then we will end up in mediocrity.

Jesus Christ experienced this internal conflict in Gethsemane when He declared, "Not my will, but yours be done." The struggle between two wills was experienced by the holy Son of God when He took on our human nature. We, too, must be willing to embrace this conflict, to deny ourselves. We aim to attain the gift of a new life. We must transcend our individual wills; our personal plans are not absolute. Furthermore, God is not merely a facilitator who blesses our desires. We cannot expect God to conform to our plans. Once, I heard a saintly monk say, "You come to this church to ask God to fulfil your desires, but I strive to live here in this church, seeking God's guidance to do what He desires.” That's the essence of it. My desires are inconsequential; I don't seek God to bend to my will, but to reshape my life according to His purpose. God doesn't lead me into mediocrity or pander to my desires; He teaches me to change my mindset. The key is not to be imprisoned by our own desires but to have the capacity to live through transformation. In today's world, there are advocates of immediate gratification and absolute spontaneity, but when you look at the results, you find emptiness and inconsistency. If we always act on our desires, we remain stagnant, never progressing beyond our current state. We need to learn to deny ourselves, to break free from our self-centered inclinations." So, this parable's significance lies in its call for sincerity and authentic response to the Father's will. Ultimately, what matters most is not what we say but what we do. Obedience to God challenges our own desires, and that is where true transformation and growth occur in our spiritual journey

“In the Stars the Glory of His Eyes – Tales from an Irish Tour Guide in Rome”

FROM IGNATIUS PRESS

Tales of unexpected blessings, hilarious true stories, unique perspectives on the lives of the saints. An original, entertaining and orthodox presentation of the Catholic faith. You won’t be able to put it down!

"Captivating."

— Elizabeth Lev, Professor of Art History, Rome.

“Entertaining.”

— Cardinal Seán Brady, Ireland.

"I laughed out loud many times, and told the stories to others who laughed just as hard."

— Sally Read, Author.

"Enchanting."

— Bishop Brendan Leahy, Diocese of Limerick.

"Unique and insightful."

— Archbishop Kieran O'Reilly, Cashel and Emly.

September 24th 2023. The Twenty-fifth Sunday of Ordinary Time

GOSPEL: Matthew 20, 1-16

Translated from a homily by Don Fabio Rosini broadcast on Vatican Radio

  

Don Fabio’s homily follows the Gospel

 

GOSPEL: Matthew 20, 1-16

Jesus told his disciples this parable:
“The kingdom of heaven is like a landowner
who went out at dawn to hire laborers for his vineyard. 
After agreeing with them for the usual daily wage,
he sent them into his vineyard. 
Going out about nine o’clock,
the landowner saw others standing idle in the marketplace,
and he said to them, ‘You too go into my vineyard,
and I will give you what is just.’
So they went off. 
And he went out again around noon,
and around three o’clock, and did likewise. 
Going out about five o’clock,
the landowner found others standing around, and said to them,
‘Why do you stand here idle all day?’
They answered, ‘Because no one has hired us.’
He said to them, ‘You too go into my vineyard.’
When it was evening the owner of the vineyard said to his foreman,
‘Summon the laborers and give them their pay,
beginning with the last and ending with the first.’
When those who had started about five o’clock came,
each received the usual daily wage. 
So when the first came, they thought that they would receive more,
but each of them also got the usual wage. 
And on receiving it they grumbled against the landowner, saying,
‘These last ones worked only one hour,
and you have made them equal to us,
who bore the day’s burden and the heat.’
He said to one of them in reply,
‘My friend, I am not cheating you. 
Did you not agree with me for the usual daily wage? 
Take what is yours and go. 
What if I wish to give this last one the same as you? 
Or am I not free to do as I wish with my own money? 
Are you envious because I am generous?’
Thus, the last will be first, and the first will be last.”

The Gospel of the Lord: Praise to you, Lord Jesus Christ

 

1. The puzzling parable in Sunday’s Gospel requires to be read in a profound way. It is a reminder that superficial readings of Scripture are insufficient.

Today, we have a truly intriguing Gospel reading that presents a compelling case for understanding the difference between a superficial interpretation of a text and a deeper one. This narrative confronts us with a situation of workplace injustice: there are individuals who put in long hours compared to others who work very little, yet they receive the same pay, which initially seems unjust. This is our initial interpretation, the one that often springs to mind first. It's the perspective we must move beyond when we engage with the word of God and, indeed, in life itself. We must transcend the surface-level reading, the superficial interpretation of things. At first glance, it appears that we have a rather unconventional employer here. He hires laborers, some of them well into the workday, and pays them all the same wage. He does this in a way that deliberately highlights this fact, instructing his foreman to call the workers and pay them, starting with the last and ending with the first. He wants those who worked the longest to witness what the latecomers receive; it's intriguing, almost as if he aims to provoke a reaction. So, in light of this narrative, what might be the deeper meaning? We should always approach texts in a more profound, mature manner.

 

2. We read from a human perspective but Jesus intends this parable to reveal the nature of God.

Let's try to empathize with someone who sets out at dawn in search of a day's work. The laborers, including the first ones hired, agree on a wage that was customary for workers at that time, representing what was considered fair pay. To be "hired" implied a precarious existence, where a day's work meant providing food for one's family on that very day. The next day would bring a fresh start, a new struggle, challenge, and adventure. Here, we should ask ourselves why Jesus shares this parable. What does it mean to work or not to work? Jesus is revealing the nature of God, as He consistently does through His teachings. He is introducing His listeners to God's own revelation, which differs somewhat from our human projections onto God. Our projections often include anxieties, perceptions of injustice, entitlements, and all the inherent aspects of human nature. We may even project our aggressiveness in the pursuit of security onto God.

 

3. Work is a form of service that confers a dignity that idleness cannot bestow. Why should we grumble if we have that dignity? Why should we begrudge those whose life situation does not permit that dignity?

But what does it mean to be employed or unemployed? Do we view the unemployed in a way similar to how the landowner does when he encounters the last workers, asking, 'Why have you been standing here all day doing nothing?' Are the unemployed simply lazy? No, an unemployed person is someone who hasn't found work, not necessarily someone who is indolent. It's an individual who won't have enough to provide for their children, someone caught in a dramatic, tragic circumstance. So, what does it mean to have secured employment, to labour, earn a living, or to have found a lifeline, a way to sustain oneself, and to live a life of peace? The workers who started at the first hour had peace of mind since morning, knowing they could feed their children that day, while those poor souls who arrived in the last hour had been in anguish all day, desperately seeking work. Every day of employment, every opportunity, is indeed a grace. Working is a blessing, and we know this through both our own experiences and anthropological insights. Unemployment isn't a state of rest; it's a condition of frustration. This is especially relevant for retirees, who, upon ceasing work, must resist feeling useless or that their life has lost its purpose. It's a void, an emptiness, a deflation that sets in when hardly anyone requires their assistance anymore. At that point, life might appear devoid of meaning. Indeed, in reality, working is a blessing. Working is beautiful; it infuses life with purpose. Working is a form of service; it provides a dignity that idleness cannot bestow. It's an absolutely true and significant aspect of human existence. Not working leads to degeneration. When someone does nothing, it isn't just laziness; perhaps they are grappling with depression, unhappiness, or an inability to connect with their own existence. We must acknowledge that being employed in the vineyard is a great blessing. The owner provides a wage, and what more could we ask for? He gives us our compensation, our sustenance, and the ultimate reward, the Holy Spirit, which is the most valuable gift. So why do those first-hour workers grumble? It's because they believe they should receive more. But what more can one desire beyond the certainty of having found the solution for that particular day, for that particular lifetime?

 

We should find contentment in having meaningful work to do. We should derive joy from being called to work in the Lord's vineyard, to contribute, and focus less on playing the victim. How often do we complain, comparing ourselves in terms of who works more or less? This stems from envy and competition. Instead, we should be grateful that we have tasks to engage in and be content with the tiredness that often accompanies a day's labour. Many times, at the end of a taxing day, it can also be a moment of immense satisfaction, joy, and happiness. We haven't squandered the day; we've accomplished something beautiful. That's the most valuable currency—the meaning of life, the sense of existence, having substance in our lives.

 

4. Jesus calls us into action. He always has space for work workers in his vineyard! This work is a grace that will fortify our lives, bringing meaning and joy to our existence. Don’t worry if you have never worked for the Lord, it is never too late to stand?

So, Jesus Christ calls us to action, and we shouldn't fixate on what we believe He owes us. It's already an immense blessing to have meaningful work in His vineyard, someone to care for, someone to devote ourselves to, to toil and exert ourselves for, and to endure the minor tribulations of work and service. The key is to avoid envy. Because God is benevolent, we should rejoice when our fellow brothers and sisters find a place in the Lord's vineyard, when they form a connection with the Lord. Many times, within Christian communities, those who should be most elated about the arrival of new members become the most problematic. As Pope Francis once noted in an audience, they can resemble parish gatekeepers, intentionally creating obstacles for newcomers, those who are celebrating and embarking on a journey of prayer and liturgy. There's almost a tendency to exclude them, a form of elitism among certain Christians towards others, as if they need to be kept in check because some have been here for a long time, and the newcomers have just arrived. Who do you think you are? Instead, we ought to unite ourselves, so that someone may arrive, so that someone may discover that wage, so that they may receive that money. We have found a kind master, we have found a master, we have found someone who takes us in for the day. Because if God does not accept us for the day, who will? If it is not Grace, the sustenance we rely on, what else do we rely on? If it is not the good deeds we perform, what else shall we do? If it is not love that nurtures and provides strength to our day, what else will fortify our lives? We should be grateful to God if we have something worthwhile to engage in, and thankful when we grow weary. For those who have served for a long time, there is only joy, especially for those who arrive last. Let us welcome them with joy, a result of our own labour, a consequence of the presence of a benevolent master, and a place to labour where people can find employment. What is remarkable about this master is that there seems to be no end to the positions that can be filled in his vineyard. In other words, there are no employment restrictions. And so is our God—there are no limits to Him. His love is eternal, His grace boundless, and His gifts infinite for all. There is a possibility of salvation. No one should feel ashamed for not having yet embarked on their service to the Lord. You can always begin, and there is always room, always something good to undertake. For every individual on this Earth, there is always a path of beauty.

 

ALTERNATIVE HOMILY

 

In today’s society many people seem to live rudderless lives. They appear to be without direction. Many young people are no longer even looking for meaningful work. We might feel inclined to judge such people. We might start complaining about how little they do in the service of the Lord. The parable for Sunday, however, teaches us that this issue is not about justice. It is not a matter of: “They worked less, yet they are receiving the same reward of eternal life. That’s not fair!” God created us in his image and likeness and gave us the privilege of administering creation. When we work in God’s service, we are becoming what we were made to be. We are ennobled. Our lives are given meaning. The tragedy of employment is twofold: the economic hardship and the humiliation of not being useful to others, of not having that meaning. Being able to work is a joyful privilege. There are those in the Church who complain about others who seem to serve the Lord less than they do. But this is to fail to appreciate their own blessed faith of being joined to the Lord in this way when they cooperate in his work.

“In the Stars the Glory of His Eyes – Tales from an Irish Tour Guide in Rome”

FROM IGNATIUS PRESS

Tales of unexpected blessings, hilarious true stories, unique perspectives on the lives of the saints. An original, entertaining and orthodox presentation of the Catholic faith. You won’t be able to put it down!

"Captivating."

— Elizabeth Lev, Professor of Art History, Rome.

“Entertaining.”

— Cardinal Seán Brady, Ireland.

"I laughed out loud many times, and told the stories to others who laughed just as hard."

— Sally Read, Author.

"Enchanting."

— Bishop Brendan Leahy, Diocese of Limerick.

"Unique and insightful."

— Archbishop Kieran O'Reilly, Cashel and Emly.

September 17th 2023. The Twenty-fourth Sunday of Ordinary Time

GOSPEL: Matthew 18, 21-35

Translated from a homily by Don Fabio Rosini broadcast on Vatican Radio

  

Don Fabio’s homily follows the Gospel

 

GOSPEL: Matthew 18, 21-35

Peter went up to Jesus and said, ‘Lord, how often must I forgive my brother if he wrongs me? As often as seven times?’ Jesus answered, ‘Not seven, I tell you, but seventy-seven times.

‘And so the kingdom of heaven may be compared to a king who decided to settle his accounts with his servants. When the reckoning began, they brought him a man who owed ten thousand talents; but he had no means of paying, so his master gave orders that he should be sold, together with his wife and children and all his possessions, to meet the debt. At this, the servant threw himself down at his master’s feet. “Give me time” he said “and I will pay the whole sum.” And the servant’s master felt so sorry for him that he let him go and cancelled the debt. Now as this servant went out, he happened to meet a fellow servant who owed him one hundred denarii; and he seized him by the throat and began to throttle him. “Pay what you owe me” he said. His fellow servant fell at his feet and implored him, saying, “Give me time and I will pay you”. But the other would not agree; on the contrary, he had him thrown into prison till he should pay the debt. His fellow servants were deeply distressed when they saw what had happened, and they went to their master and reported the whole affair to him. Then the master sent for him. “You wicked servant,” he said “I cancelled all that debt of yours when you appealed to me. Were you not bound, then, to have pity on your fellow servant just as I had pity on you?” And in his anger the master handed him over to the torturers till he should pay all his debt. And that is how my heavenly Father will deal with you unless you each forgive your brother from your heart.’

The Gospel of the Lord: Praise to you, Lord Jesus Christ

 

1. Forgiveness is the hardest thing a human can do, but it transforms our lives from destructiveness into growth.

This Gospel, which continues the theme of fraternal relationships that we already discussed last Sunday, allows us to enter into the mystery of the most complicated of acts that a person must perform on this earth: forgiving, knowing how to forgive. In fact, forgiveness is a central issue in our lives. Those who do not forgive, who do not reconcile, carry frightening burdens. Those who forgive, free themselves from their own and others' mistakes. They learn to grow from situations that previously were only destructive. Peter approaches Jesus and asks Him, "Lord, if my brother sins against me, how many times must I forgive him? Up to 7 times?" Peter has opened the door to a logic of openness here. There are people who don't forgive even once, let alone seven times. And Jesus responds to him, "I do not say up to 7, but 70 times 7". The phrase can be debated. "70 times 7", could mean seven times seventy, or perhaps seven multiplied by itself seventy times, which would be an astronomical number. We don't know exactly what we can assume regarding this number. Nevertheless, seven times seventy is already quite a lot.

 

2. Jesus tells a parable which helps to highlight the enormity of our debt before God. It is not something that we can repay with our own resources or efforts.

Do we have to forgive everyone seven times seventy? To explain this reality, Jesus presents us with a parable, the story of a debtor who owes 10,000 talents to his king. This man has an enormous debt. Our modern ear doesn't grasp the value of talents, but we are talking about a figure that knows no limits. It's interesting that the forgiven servant, right after being forgiven, seizes another person by the throat, someone who owes him a hundred denarii. One hundred denarii is a much smaller amount. It's not clear why this man is so violent and aggressive, immediately forgetting the forgiveness he just received. Because of this, we need to analyse the response the debtor gives to the king. He says, "Have patience with me, and I will pay you everything." Knowing the size of the debt, it's absurd, because the enormity is so great that no time would suffice for its repayment. In the end, this attitude is quite common among people who have problems with debts. We are faced with a mentality that has not truly understood the greatness of its own error. The problem isn't that others just need be patient. The problem is with those who incur debts, and they need to deeply question themselves. It would be a significant prayer if one said here, "Forgive me for what I've done. Remove the debt." But this man doesn't say this! However, it's understandable on the part of the second debtor to say, "Have patience with me, and I will repay," as this second debt is actually quite modest in magnitude. It's credible that 100 denarii would be repaid, but it's not likely that 10,000 talents will be repaid.

 

3. We will not understand God’s forgiveness if we continue to think that we can put things right ourselves.

What does all this mean? There's something somewhat painful that we need to confront here. It's not true that we can recover easily from sins committed. We cannot be forgiven for the wrongs we have done, for the evil remains. Until we accept this painful note of our sin, we don't truly understand God's free forgiveness. Ultimately, deep down we tend to hold the intuition that we can put everything right if we try. This is precisely the idea some people have, those who ruin themselves with debts, thinking that if they try hard enough, they can set things right. But essentially, we all share this tendency to believe that if we make an effort, we can rid ourselves of the stain of our sin. It's not true. The Lord Jesus Christ died for our sins, and there was no other solution! It's not that if we tried harder, we wouldn't need Jesus Christ. It's not that if we were a bit better, a bit more organized historically, we could do without a Saviour. We are fundamentally poor and beggars. We are all debtors, as we say everytime we recite the Our Father.

 

4. Having the awareness of one's own debt as something forgiven, not by right, but by total grace, helps us to forgive others.

Having the perception of one's own debt as something forgiven, not by right, but by total grace, opens us to tenderness towards others' mistakes. Who am I to judge? If I think about my debts, who am I to demand payment from others for debts that are always and in any case much smaller than what I have with God? Because God knows my heart, and I know my life from the inside. And I know that, as much as I may appear pleasing to others, God knows my thoughts, knows the 10,000 talents I cannot repay. There is a way, the way of Mercy, as the Gospel of Luke says: "The one to whom little is forgiven, loves little." Accepting a sad and painful note that makes our hearts bleed a little, accepting that we cannot pay our debts, leaving behind this illusion that if we try, we somehow manage to fix things, is a sacred necessity.

“In the Stars the Glory of His Eyes – Tales from an Irish Tour Guide in Rome”

FROM IGNATIUS PRESS

Tales of unexpected blessings, hilarious true stories, unique perspectives on the lives of the saints. An original, entertaining and orthodox presentation of the Catholic faith. You won’t be able to put it down!

"Captivating."

— Elizabeth Lev, Professor of Art History, Rome.

“Entertaining.”

— Cardinal Seán Brady, Ireland.

"I laughed out loud many times, and told the stories to others who laughed just as hard."

— Sally Read, Author.

"Enchanting."

— Bishop Brendan Leahy, Diocese of Limerick.

"Unique and insightful."

— Archbishop Kieran O'Reilly, Cashel and Emly.

September 10th 2023.

The Twenty-third Sunday of Ordinary Time

GOSPEL: Matthew 16, 21-27

Translated from a homily by Don Fabio Rosini broadcast on Vatican Radio

  

Don Fabio’s homily follows the Gospel

GOSPEL: Matthew 16, 21-27

‘If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother.
If he does not listen, take one or two others along with you:
the evidence of two or three witnesses is required to sustain any charge.

‘But if he refuses to listen to these,
report it to the community;
and if he refuses to listen to the community,
treat him like a pagan or a tax collector.

‘I tell you solemnly, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.

‘I tell you solemnly once again, if two of you on earth agree to ask anything at all, it will be granted to you by my Father in heaven.
For where two or three meet in my name, I shall be there with them.’

The Gospel of the Lord: Praise to you, Lord Jesus Christ

 

1. The first reading emphasizes that if we fail to correct our brother, we are complicit in his error.

The liturgy of the Word prepares us for the Gospel by drawing a connection to the first reading from the Book of Ezekiel, which focuses on the responsibility of the Prophet to convey the truth. In this context, if the Prophet fails to speak the truth, he becomes complicit in his brother's error. This message is further reinforced by the theme of truth and mutual love found in the thirteenth chapter of the Letter to the Romans.

 

2. This Gospel emphasizes that we are called to relationships of love, which involves not allowing our relationships to be toxic

Our primary concern should be to avoid toxic relationships and instead embrace genuine love. This love represents the complete fulfilment of our calling and the embodiment of the law. Our calling is to love our neighbour as ourselves, and it's essential to grasp the meaning behind this directive. Contrary to a modern misconception that emphasizes self-love first, the syntax of this command suggests that "as" isn't a comparative measure; rather, it signifies a qualitative one. Loving others as we love ourselves implies that our love for ourselves should naturally extend to others. You cannot truly love yourself without loving others.

 

3. Treating our unrepentant brother as if he were a tax-collector does not mean excluding him. Rather, it means that we love him anyway despite his faults.

Moving on to the Gospel, it addresses the concept of fraternal correction. It's vital to understand this term correctly. Fraternal correction refers to the process of addressing a brother's wrongdoing. Initially, this should be done privately, in solitude. If the individual doesn't heed the advice, one or two others should be involved in the discussion. If there's still no resolution, then the community as a whole should be brought into the picture. And if even the community's efforts fail, we should love the person as Christ loved publicans and tax collectors, accepting them as they are. We must be careful here how we interpret this text. Sometimes, Jesus’ admonition to treat an unrepentant brother as if he were a “publican or tax-collector” is interpreted to mean that we excommunicate this brother, exclude him from the community. In other parts of the New Testament, such as in St Paul’s letter to the Corinthians, there are passages about excommunication (which are ultimately directed towards prompting repentance), but in Matthew’s Gospel, this reference to the tax-collector and publican is all about treating a person with love. It means embracing individuals regardless of their faults.

 

4. The true calling of the Christian is not to foster personal perfectionism but unity and communion among ourselves, which is the fruit of the Holy Spirit.

The Gospel also highlights our authority over heavenly matters, as expressed by the statement, "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This signifies the power of binding ourselves in the bonds of brotherhood through baptism within the Church. These bonds transcend death, and whatever we bind or forgive on Earth reflects true freedom that endures in heaven. Ultimately, the Gospel teaches us that when two individuals on earth agree in their prayers, it has a profound impact. It's not about asking for anything and everything, but about the power of prayer rooted in communion, love, and unity among brothers. As Christians, our true calling is not to pursue personal perfectionism but to foster communion and unity among ourselves. In the words of the Gospel of John, "That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me." Anything that aligns with communion aligns with the Kingdom of Heaven, while anything that distances us from communion is foreign to the work of Christ within us. The Holy Spirit represents communion, and we are called to live in communion. This, in essence, is the core of our baptismal calling.

“In the Stars the Glory of His Eyes – Tales from an Irish Tour Guide in Rome”

FROM IGNATIUS PRESS

Tales of unexpected blessings, hilarious true stories, unique perspectives on the lives of the saints. An original, entertaining and orthodox presentation of the Catholic faith. You won’t be able to put it down!

"Captivating."

— Elizabeth Lev, Professor of Art History, Rome.

“Entertaining.”

— Cardinal Seán Brady, Ireland.

"I laughed out loud many times, and told the stories to others who laughed just as hard."

— Sally Read, Author.

"Enchanting."

— Bishop Brendan Leahy, Diocese of Limerick.

"Unique and insightful."

— Archbishop Kieran O'Reilly, Cashel and Emly.