October 18th 2026. The Twenty-ninth Sunday of Ordinary Time

GOSPEL: Matthew 22, 15-21
Translated from a homily by Don Fabio Rosini broadcast on Vatican Radio
 
Don Fabio’s homily follows the Gospel
 
GOSPEL: Matthew 22, 15-21
The Pharisees went away to work out between them how to trap Jesus in what he said. And they sent their disciples to him, together with the Herodians, to say,
‘Master, we know that you are an honest man and teach the way of God in an honest way,
and that you are not afraid of anyone, because a man’s rank means nothing to you.
Tell us your opinion, then. Is it permissible to pay taxes to Caesar or not?
But Jesus was aware of their malice and replied,
‘You hypocrites! Why do you set this trap for me? Let me see the money you pay the tax with.’
They handed him a denarius and he said, ‘Whose head is this? Whose name?’ 
‘Caesar’s’ they replied.
He then said to them, ‘Very well, give back to Caesar what belongs to Caesar – and to God what belongs to God.’
The Gospel of the Lord: Praise to you, Lord Jesus Christ
 
Summary . . .  This Gospel passage is sometimes interpreted to refer to the necessity of a balanced division of loyalties: a certain debt is owed to God and a certain debt is owed to the state . . . But this would be a fairly superficial reading. Let us consider the passage more closely. The Pharisees and Herodians are the most unlikely of allies! One is on the side of Rome and the other is against, yet they join forces to try to trap Jesus, asking him if people should pay tax to the Romans or not. As he always does, Jesus lifts the discourse on to a higher level, refusing to be bogged down in questions that ultimately derive from the enemy of humanity, Satan. The Lord takes a coin which bears the image of the Roman emperor, with an inscription that proclaimed him to be divine. And then Jesus says: “Give to Caesar what belongs to Caesar, and to God what belongs to God”. The real question the Lord wants us to consider is this: what really belongs to this world and what really is owed to God? The world tries to dominate our lives, our relationships, our affections, our loyalties. It seeks to manipulate and exploit the deepest things within us for motives of worldly gain. In fact, the currencies that we use bear the images of worldly powers, but each one of us is made in the image and likeness of God! Woe to us if we give to the world those things that belong properly to God! Woe to us if we turn the faith into an instrument for advancing our own material wellbeing or power! Let us recall the martyrs of the first centuries who were killed because they refused to acknowledge the emperor to be divine. Let us follow that army of people who exercised their baptismal discernment correctly and gave back to the world, the flesh and the devil what belongs to it. St Francis gave back to his father all of his worldly possessions, even his clothes. Once we belong to God, then we will, quite naturally, give to Caesar what belongs to him. We will be good, law-abiding citizens, but as a consequence of the fact that we are living for heaven. This is a life ordered to what is good and true, the concrete realisation of the fact that we were made in His image and likeness and belong only to him. 

​

In Sunday’s Gospel, Jesus demonstrates to us a good technique of discourse. Often we are bogged down in questions that do not lead anywhere. Jesus answers the question with another which lifts the conversation onto a higher level.
In Sunday’s Gospel, two unlikely factions become allies in an attempt to ensnare Jesus. Herod was on the side of the Romans, since they maintained the king in power. The Pharisees were against Roman rule, but they still united with the Herodians to lay this trap for Jesus: "Is it lawful, or not, to pay the tax to Caesar?" If Jesus had answered yes, he would have put himself on the side of the Roman invader and oppressor; if he had said not to pay, he could be denounced to the authorities as an instigator of rebellion. In response, Jesus does what he always does: he brings the discourse on to a higher and more noble level. It is a good opportunity for us to learn from this technique of his: he regularly answers questions with other questions. Often, we are besotted with the wrong questions. Instead of torturing ourselves in searching for answers, we need to jettison the questions that are misleading us. 

​

What is the higher level to which Jesus raises the discourse? He challenges us to consider what really belongs to Caesar and what belongs to God.
Then Jesus asks to examine the coin used to pay the tax. Normally, the Roman Senate did not permit the image of the emperor to appear on the currency, but, during the very years of Jesus’ public ministry, the emperor’s image was permitted, along with an inscription that affirmed him as "divine". The first martyrs of the Church knew all about this self-deification of the Empire. Many Christians were led to the gallows because they refused to perform sacrifices to the emperor. All regimes, before and after Rome, have some version of the public cult of the absolute leader, up to the most tragic modern examples. When Jesus sees the coin, he replies: "Render to Caesar what belongs to Caesar and to God what belongs to God". This raises the question: “What, exactly, belongs to whom?” This is the level to which Jesus moves the discourse.

​

What is of Caesar? What is of God? Our very selves, our life, our heart, our relationships. Money bears the image and inscription of this world, but humanity bears the image and likeness of God.
An immense group of people in the history of the Church have exercised this baptismal discernment, giving back to the world what belongs to it, while handing over to God what really belongs to him. Francis of Assisi returned even his clothes to his father to take on the clothes of new life, a life that was poor in the things of this world, but immensely wealthy in truth. Money, in fact, bears the image and inscription of this world and its rulers, but man carries within himself the image and likeness of God. From Christ onwards, an army of men and women will restore to the world, the flesh and the devil what belongs to them, while handing themselves over to God to live according to the truth of heaven. What belongs to God? The life and heart of man, his love, his relationships and many other things. The world demands these things only to abuse and exploit them. Woe to us if we give the world what belongs properly to God, if we instrumentalise the faith in the interests of wellbeing or power. In every Christian act, we free ourselves from the world to give back to the Father what is his: ourselves.

“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.

 October 11th 2026. The Twenty-eighth Sunday of Ordinary Time

GOSPEL: Matthew 22, 1-14

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

  

Don Fabio’s homily follows the Gospel

 

GOSPEL: Matthew 22, 1-14

Jesus said to the chief priests and the elders of the people: ‘The kingdom of heaven may be compared to a king who gave a feast for his son’s wedding. He sent his servants to call those who had been invited, but they would not come. Next he sent some more servants. “Tell those who have been invited” he said “that I have my banquet all prepared, my oxen and fattened cattle have been slaughtered, everything is ready. Come to the wedding.” But they were not interested: one went off to his farm, another to his business, and the rest seized his servants, maltreated them and killed them. The king was furious. He despatched his troops, destroyed those murderers and burnt their town. Then he said to his servants, “The wedding is ready; but as those who were invited proved to be unworthy, go to the crossroads in the town and invite everyone you can find to the wedding”.

So these servants went out on to the roads and collected together everyone they could find, bad and good alike; and the wedding hall was filled with guests. When the king came in to look at the guests he noticed one man who was not wearing a wedding garment, and said to him, “How did you get in here, my friend, without a wedding garment?” And the man was silent. Then the king said to the attendants, “Bind him hand and foot and throw him out into the dark, where there will be weeping and grinding of teeth”. For many are called, but few are chosen.

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

 

1. There are many surprising elements in this parable: the fact that people refuse to come to the banquet and kill those who invite them; the harsh response of the king; the public humiliation of the one who does not have the correct garment. What is it all about?

The first reading for this Sunday is from the 25th chapter of Isaiah, which speaks of an invitation to a banquet, a feast of rich foods. This banquet is contrasted with a veil that covers the faces of all people, and it talks about wiping away tears and removing the disgrace from the people. This contrast may seem a bit unusual, but gives us the key to understanding the Gospel. In the Gospel, we have an invitation to a feast that is poorly received: the king throws a wedding feast for his son, but the invited guests do not want to attend. This is surprising because why would someone refuse a wedding invitation? They are refusing an invitation to a great banquet. In the text, it is recounted that these invited guests have their own interests, their businesses, and they insult and even kill those who invite them. Then the master sends out his servants to gather anyone they find, both good and bad, which is a way of saying that there is no selection of guests, all are welcome. And then, someone enters without the wedding garment and is cast out and publicly humiliated because they did not wear the wedding garment. Well, on a basic level, it seems very strange that someone would refuse a wedding invitation, let alone kill the messenger who invites them. What is happening here?

 

2. The refusal to wear the wedding garment is a metaphor for our rejection of grace.

There is also a reference to the book of Judges, which tells the story of Samson's marriage. We learn that, at that time, the wedding garment wasn't exactly a piece of clothing but an additional covering. In today's terms, it's like receiving a badge to signify participation in the celebration. So, it's not about a poor person being picked up from the roadside and rejected because they're dressed poorly. Rather, they didn't put on the tunic or the cloak that was characteristic of that wedding celebration. We can understand through this detail that there is an offering here, where the king gives and bestows gifts. And this offering is rejected. This might be a state of our relationship with God. One of the essential tragedies of human life is the rejection of grace. In the end, even in theology, we know that the condition of damnation is the conscious rejection of a gift. Grace, always remember this word, is related to the word "gratis." Grace, precisely, means a gift. Grace is never imposed but always offered by God because you can't impose a gift. It wouldn't be a gift at that point; it would be something else. Our relationship with God, this parable suggests, often involves rejecting this gift. Why would we ever do such a thing? We are facing an attitude that seems paradoxical, absurd, and unacceptable to us. How can people reject something so beautiful that is given to them? An invitation to a wedding, a state of celebration. There is a veil to be pulled back, as the first reading says, there is shame to remove, to be loved unconditionally by God. It's something that, due to a deep condition of non-acceptance, doubt, and lack of trust, we don't accept. Being the object of a gift isn't easy. Being the object of a gift requires accepting that we have nothing to give in return, simply being invited to come.

 

3. Pride impels us to reciprocate the gifts of another, so that we are on their level.

We prefer to be on the same level as those who give us things. After all, we don't believe we can be loved unconditionally. Humans carry in their hearts a trauma, an unhappiness, the disappointment of love experienced a thousand times. It's embarrassing to be loved. Peter will say, at the moment when Jesus wants to wash his feet: "You will never wash my feet," because he knows Jesus, they love each other, they have intimacy between them. It’s as simple as the fact that it’s tough to receive. Pride forces us to reciprocate, to be on a level where we are better than our deeds. We have our deeds and receiving a garment, entering the wedding and completely abandoning the dress of our resistance, the dress of our suspicion, is very difficult. In people, the spirit of sadness is so strong, the spirit of suspicion is so strong, the spirit of not opening up to the celebration, it can even become violence. In the end, everyone needs to be loved in an almost scandalous, embarrassing way, to let themselves be loved. It's very difficult to stand before God and feel the object of His tenderness. It's something we don't know how to do. This Sunday is an invitation to enter the celebration and discard the garment of sadness, the veil. We need to give up that world of doubt, suspicion, and antipathy we feel toward everything that is given to us with simplicity. God is love; he doesn’t demand anything. This is something we must open ourselves to deeply, and it's something we struggle to accept. This is why Jesus Christ said that sinners have an easier time entering the kingdom of heaven than the righteous. Because the righteous are too occupied with their own righteousness, while sinners surrender to the love and mercy of God.

“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.

 October 4th 2026. The Twenty-seventh Sunday of Ordinary Time

GOSPEL: Matthew 21, 33-43

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

  

Don Fabio’s homily follows the Gospel

 

GOSPEL: Matthew 21, 33-43

Jesus said to the chief priests and the elders of the people :

‘Listen to another parable. There was a man, a landowner, who planted a vineyard; he fenced it round, dug a winepress in it and built a tower; then he leased it to tenants and went abroad. When vintage time drew near he sent his servants to the tenants to collect his produce. But the tenants seized his servants, thrashed one, killed another and stoned a third. Next he sent some more servants, this time a larger number, and they dealt with them in the same way. Finally he sent his son to them. “They will respect my son” he said. But when the tenants saw the son, they said to each other, “This is the heir. Come on, let us kill him and take over his inheritance.” So they seized him and threw him out of the vineyard and killed him. Now when the owner of the vineyard comes, what will he do to those tenants?’ They answered, ‘He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him when the season arrives’.

Jesus said to them,

‘Have you never read in the scriptures:

It was the stone rejected by the builders

that became the keystone.

This was the Lord’s doing

and it is wonderful to see?

I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.’

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

 

1. The tone of this parable seems harsh. The Lord seems to be demanding fruits from us or  very negative  consequences will follow.

On the Twenty-seventh Sunday of Ordinary Time, the Gospel presents us with the parable of the murderous vine-dressers. This narrative is both tragic and unsettling, as it tells a story of murder and mistreatment towards the servants of the master. While this parable may not be the first choice for joyous occasions like weddings, it still holds valuable lessons that deserve our careful consideration. In essence, this parable revolves around a master who generously equips a vineyard for cultivation. This echoes a passage from Isaiah, which we also find in the reading. In Isaiah's case, the vineyard produced bitter fruits due to its soil quality. However, Jesus shifts our attention to the farmers entrusted with the vineyard, who handle its fruits dishonestly and violently. While the tone in the New Testament often shifts away from such harshness, it remains present here, directed not towards a symbolic vineyard but at the criminal farmers themselves. So, what is the purpose of listening to such a story? We must ask ourselves if the Heavenly Father, who is the master in this parable, has the right to expect fruits from us. Does God have the right to inquire about how we are utilizing the life He has given us? Indeed, the Lord has every right to expect fruits from His entire Church, which represents His vineyard.

 

2. Does God request fruits from us? Yes! And the people around us have a right to fruits from us as well.

Before we answer, let's consider another question: does God genuinely come to request these fruits? The answer is yes. Numerous times in our lives, God knocks on our doors through those around us, asking us to bear fruit in various roles - as a man, a brother, a father, a Christian, or whatever our vocation may be. God is often concealed in the child seeking a loving relationship, or in an elderly sick relative who asks, "Is there room for love in your heart?" God has sowed so much in our lives - love, forgiveness, and acceptance. Love is sought by spouses, friends, and rightly so. People should find in a priest a man of God rather than a self-centred individual, and in a mother, an adult woman capable of tenderness. Those who seek these qualities in their priests or mothers have a valid reason to complain.

 

3. But bearing fruit is also important for us, because it is our greatest source of joy! In fact, living a selfish life, that takes rather than gives, leads to misery. God created us to love, to bear fruit. This alone brings fulfilment.

There are fruits that humanity rightfully expects from us. However, there are also the gifts from the master's vineyard, the holy people He has entrusted to us, and the mission given to us as Christians. The world looks to the Church to see if the love it professes is genuine or mere words. Therefore, it is crucial for us to contemplate the gravity of this text because bearing fruit is our greatest source of joy. In contrast, adopting a rapacious and self-centred attitude like the farmers in the parable leads to chaos. We are born to love, to bear fruit, and only the genuine love that comes from Christ can provide us with true joy. It is beautiful to bear fruit in life, especially when we reflect upon our existence at its conclusion. We will measure our lives by the love we have shown, the fruits we have borne, and how we have responded to the goodness we have received. Life, which is abundantly generous, seeks generosity in our hearts. We must recognize that we are meant to bear fruit, and within us lies much goodness and importance that should not go to waste. This message is especially relevant for today's young people who possess tremendous potential and goodness within them, even in aspects of their lives they may not fully understand. It's a tragedy when someone lives solely for self-satisfaction, as this leads to emptiness. True fulfilment comes from knowing how to give and respond to the good in our lives. While it is beautiful to be loved, it is far more beautiful to love. The prevailing depression and widespread sense of emptiness in today's society often stem from this self-centred orientation. True satisfaction comes from giving and responding to goodness. If being loved is beautiful, loving others is even more beautiful.

“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 27th 2026. 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

In this story Jesus, 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.