Sunday’s Good News

Dec. 12, 2025
Father Michael N. Lavallee

Gospel: Matthew 11:2-11

In Matthew 10:26-33, Jesus speaks of persecutions Christian disciples will face for their faith. Jesus is clear “Do not be afraid of them (persecutors) … do not be afraid of those who kill the body but cannot kill the soul …” As Jesus speaks these words, his cousin, St. John the Baptist, the last of the prophets, languishes in a Herodian prison. St. John, we learn, has already faced the persecution Jesus warns disciples about for giving witness to Christ.

Matthew 11:2-11 presents us with a challenging message concerning the often predictable consequences of prophetic ministry and witness to Christ. In this passage, St. John, while incarcerated, sends messengers to his cousin, Jesus, that these messengers might hear from Jesus the truth of his identity as the son of God. In turn, Jesus then, himself, witnesses to the truth of St. John’s ministry, which has been entirely to prepare the earth for Jesus’ coming as the promised Messiah. Jesus’ witness to the truth of St. John’s ministry emphasizes the link between the Old Testament and St. John as bringing the age of biblical prophecy to conclusion.

St. John’s imprisonment was partially the result of his courageous and charitable attempts to bring the heart of King Herod to repentance and conversion. Matthew 14:3-12 details these unsuccessful attempts, noting the king’s unlawful marriage to his brother’s wife, Herodias. St. John made it clear to the king that his immorality offended God and that he could not “have” Herodias as his own. Herodias, angry about St. John’s witness, then manipulated events so that St. John was killed and his prophetic voice silenced.

In Matthew 11:2-6, St. John, prior to his execution, sends his disciples to Jesus to inquire of him whether he was the promised Messiah. This inquiry seems nonsensical as St. John was Jesus’ cousin and already knew the answer to this question. Perhaps, St. John sent his disciples to Jesus as he knew his time was drawing to a close and he wanted them to see for themselves that they should follow Jesus. This idea is supported by John 1:35-36 in which St. John, in the presence of his disciples, declares the Lord to be the “Lamb of God.” This statement then encourages his disciples to follow Jesus.

The passage continues in 11:4-6, wherein Jesus states that his works speak for themselves, declaring that Jesus is indeed the promised Messiah. In 11:6, Jesus observes “blessed is the one who takes no offense at me.” In The Navarre Bible: St. Matthew, the commentary on this passage teaches us “Jesus here corrects the mistaken idea which many Jews had of the Messiah, casting him in the role of a powerful, earthly ruler, a far cry from the humble attitude of Jesus.”

The subsequent verses of the passage contain Jesus’ testimony to the truth of St. John the Baptist’s ministry and message. In verses 11:9-11, Jesus declares of John that he is “more than a prophet,” the one who fulfills Old Testament words concerning God’s “messenger’ being sent before the Messiah. In The Ignatius Catholic Study Bible: New Testament, the commentators observe “John is the greatest Old Testament prophet.” They continue to state Old Testament prophets like John “looked ahead to the New Covenant but did not share fully in its blessings.”

Matthew 11:2-11 shows us that Christian witness is exercised in charity for the benefit of those whom God may save through such witness. Though King Herod was a sinner, God loved him and wanted his return to faith and morality. Though Herod refused God’s attempts to save him, the witness of St. John to the truth carried out God’s will and remains for us a shining biblical example of courage, steadfast faith, love and perseverance. May St. John’s witness help our own friendship with Christ to grow today.

Dec. 5, 2025
Father Michael N. Lavallee

Gospel: Matthew 3:1-12

One of the prominent scriptural figures we encounter in the Advent gospels is St. John the Baptist, the last of the prophets and cousin of Jesus. His successful ministry of repentance in the Judean desert was meant to prepare the earth for the immediate coming of the Messiah. His message, for all humanity to “make straight [the] paths” of the Lord in their hearts, is an important element of our Advent prayer and reflection.

In The Gospel According to St. Matthew, author Alexander Jones explains that St. John “preached repentance preparatory to the Kingdom because he was the divinely appointed herald to the King.” Jones goes on to state that St. John’s voice powerfully summarized the message of “Isaiah 40:3, that heralded the return (of the Jews from exile) in pagan Babylon and the establishment of the new religious era of Judaism.”

Matthew 3:1-12 begins, in verse 2, with St. Matthew’s inclusion of St. John the Baptist’s clear cry to the world “Repent, for the kingdom of heaven is at hand.” Then, in verse 3, St. Matthew cites Isaiah 40:3. The footnotes on this verse in The Ignatius Catholic Study Bible: New Testament note that “all four Gospels connect Isaiah’s words with John’s ministry.”

Matthew 3:4 makes clear that St. John the Baptist’s appearance was unusual, including camel-hair garments and a leather belt. The footnotes on this verse in The New American Bible state “the clothing of John recalls the austere dress of the prophet Elijah” in 2 Kings 1:8. Matthew 3:5 continues to explain that “Jerusalem, all Judea, and the whole region around the Jordan were going out to him and were being baptized by him.” The success of St. John’s ministry is explained in the footnotes on this passage in The New American Bible. Here the commentators teach us that at the time of St. John the Baptist “the expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God’s kingdom was widespread” and these expectations were fulfilled by and in John’s ministry.

St. John’s challenge to “Pharisees and Sadducees coming to his baptism” to “produce good fruit as evidence of your repentance” seems harsh. Yet, in The Gospel According to St. Matthew, the commentators explain that St. John’s words to them were “provoked, evidently, by their pompous attitude.” This excessive pride appears based on their understanding in verse 9, that they were sons of Abraham. The commentary on this verse in The Gospel According to St. Matthew continues to state that the Pharisees and Sadducees are “priding themselves on a divine gift in receiving which they were as passive as the stones on the river bank.” St. John makes it clear, however, that their Abrahamic heritage is not, in itself, enough to save them.

The passage concludes in verses 11-12. Here, St. John the Baptist makes clear that the baptism that he has been providing is not sacramental. Rather, it is mere “water” only. St. John then proclaims that the Messiah, who “is mightier than I,” will “baptize you with the Holy Spirit and fire.” In this way, then, St. John the Baptist predicts that Jesus will soon establish the sacramental system of the Church and that the sacraments he will institute will be grace-bearing, indeed containing “the Holy Spirit” within them, which is able to inwardly transform.

Matthew 3:1-12 invites us to reflect upon how God invites us to repentance from sin and conversion of heart this Advent. May this repentance and conversion lead us to produce good, spiritual fruit that will build up the Church and the entire human family.

Nov. 28, 2025
Father Michael N. Lavallee

Gospel: Matthew 24:37-44

Jesus’ times and the state of his society are important to consider as we hear Matthew 24:37-44 proclaimed on this First Sunday of Advent. In this dramatic gospel, Jesus speaks apocalyptically of his Second Coming and of the end of human history. Jesus’ instructions to Christian believers are clear as He emphatically declares to us, “Stay awake!”

The Catholic Bible Dictionary explains that “apocalyptic literature” in Scripture is that which is “preoccupied with the … future … [and] the end of world history.” The Dictionary continues to note that “persecution under foreign empires was the backdrop for most apocalyptic literature in Jewish and Christian history.” Such literature “gives assurance to the present audience of future hope in light of God’s proven fidelity in the past.” Thus, in speaking in this manner, Jesus is attempting to give his hearers hope in the face of Roman oppression and the loss of their national independence.

Immediately prior to Matthew 24:37-44, in 24:36, Jesus states “but of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone.” Through this statement, Jesus makes it clear that the exact moment human history will end and he will come again is only known by God himself. Yet, he goes on to make it clear that Christians must live in constant readiness to meet God and experience personal judgment. In 24:37-39, Jesus suggests that that end of time will come unexpectedly upon the earth. In making this suggestion, Jesus references the Old Testament account of Noah and the Flood (Genesis 6-8) to emphasize the lack of preparation most of humanity may show before the last day.

Interestingly, in 24:40-41, Jesus speaks of the end of time in terms of people being “taken” while others look on. The footnotes on these verses in The New American Bible tell us that the word “taken” implies that the saved will be brought by God “into [his] kingdom” and that “people in the same situation will be dealt with in opposite ways.” The footnotes then explain, “In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man.”

In 24:42-44, we hear Jesus’ strong instruction to “Stay awake! For you do not know on which day your Lord will come.” Biblically, the metaphor of “sleep” often represents a lack of awareness of God and his grace, while being “awake” often represents a keen awareness of God and his presence to us. Thus, when Jesus instructs us to “Stay awake!” He is telling us to overcome anything in our lives that keeps us from becoming dull in the spiritual life, such as complacency, sloth, apathy and sin. As we hear Jesus warn us against these vices, we hear anew the purpose of Advent, namely to allow God to reawaken within us our fervent desire for him which will lead us to deeper faith and charity.

The passage ends in 24:44 wherein Jesus tells us “you also must be prepared, for at an hour you do not expect, the Son of Man will come.” These words of Our Lord remind us that although we may not, ourselves, experience the end of historical time, we will certainly someday experience the end of our lives. When this happens the “Son of Man” will come for each of us and judge us according to how we have lived, with his perfect justice and mercy.

Matthew 24:37-44 resonates deeply within our hearts as we begin a new Church year on Advent’s First Sunday. May Our Lord’s instructions to “stay awake!” and “be prepared” lead us to true repentance and the desire to love God and our neighbor more fervently and faithfully.

Nov. 21, 2025
Father Michael N. Lavallee

Gospel: Luke 23:35-43

As we celebrate Christ the King Sunday, St. Luke’s version of the Crucifixion, in Luke 23:35-43, provides us with a glimpse into both Jesus’ physical and emotional sufferings. The emotional sufferings of the Lord, we learn, come from the jeering of his opponents as he hangs dying on the cross and from one of the criminals Jesus is crucified with who speaks disparagingly towards him. Although Jesus came to bring the Good News of God’s love to the world, sadly, his opponents refused to accept this message, repeatedly ridiculing him and taunting him both on Calvary and prior to it.

Christ the King Sunday marks the ending of the Church’s calendar year. In Through The Church Year: Reflections for Feasts and Seasons, Msgr. Francis D. Kelly explains that Christ the King was instituted by Pope Pius XI in 1925, and meant to coincide with “Reformation Sunday” scheduled on the last Sunday in October. However, “under Pope Paul VI’s reform of the Roman Calendar, the date of the feast was changed to the last Sunday in Ordinary Time.” Kelly goes on to note that Christ the King was instituted in a historical time in which, globally, “dictatorial regimes … would soon become diabolical vehicles of hatred and destruction.” Msgr. Kelly then states that through instituting the feast, “Pope Pius XI wanted to reassert the ultimate, universal sovereignty of Jesus Christ” over the whole world. Thus, the feast is meant to show that Jesus is Lord even over regimes that do not acknowledge his Lordship over them.

Luke 23:35-43 shows us how Jesus exercises his kingship over all. A surface reading of the passage may suggest that Jesus’ crucifixion shows Jesus’ weakness and defeat. Ironically, however, Jesus’ crucifixion shows his strength and power as he freely lays down his life in love to save us, carrying out the will of his Father until his dying breath.

In Luke 23:25, bystanders “watch” as the “rulers” sneer at Jesus’ suffering. The footnotes on this passage in The Ignatius Catholic Study Bible: New Testament explain that “the mockery of the crowds evokes Psalm 22:6-7” while the Crucifixion itself “recalls Psalm 22:16.” Thus, these sufferings follow the pattern of God’s Old Testament word, perhaps in fulfillment of this word.

The bystanders’ lack of action to save Jesus seems contrasted with Jesus’ total effort to save them by his death.

The bystanders’ inaction and the rulers’ sneering show us that Jesus’ sufferings were both physical and emotional. People’s words and lack of assistance were probably as hurtful to Jesus as the painful bodily tortures he endured. In 23:36, even Roman soldiers mocked Jesus as he died, especially ridiculing what they believed was his false claim of kingship. St. Luke notes that this mocking was made clearly manifest in the titulus which hung above Jesus’ head, declaring: “This is the King of the Jews.”

In verses 39-43, St. Luke invites us to reflect upon the relationship of two criminals with Jesus who were simultaneously crucified with our Lord. While the first supposes Jesus to be a false messiah, St. Luke tells us that the second, whom tradition names Dismas, asks Jesus to “remember” him when he soon “comes into” his kingdom. Jesus’ responds to the faith of this criminal by assuring him, “Today, you will be with me in paradise.” The second criminal’s unexpected faith and the results of this faith invite us to consider the wonderful complexity of human life and God’s grace at work within that complexity.

As we celebrate Christ the King Sunday, Luke 23:35-43 challenges us to consider the multidimensional nature of human suffering as a physical, spiritual and emotional reality. This same passage also calls us to reflect upon God’s grace, mysteriously but constantly at work in human life and hearts, bringing about the salvation of souls. May we resolve to allow Christ to reign more profoundly over our lives during the new Church year ahead.

Nov. 14, 2025
Father Michael N. Lavallee

Gospel: Luke 21:5-19

The Merriam-Webster’s Collegiate Dictionary, Tenth Edition defines to persevere in this way: “To persist in a state, enterprise or undertaking in spite of counterinfluences, opposition or discouragement.” It is precisely this state of persistence that Jesus teaches disciples about in Luke 21:5-19. In this striking gospel passage, Jesus explains to disciples, in no uncertain terms, “By your perseverance you will secure your lives.”

But what, exactly, is Jesus asking his friends to persist in? In Luke: A Devotional Commentary, the commentators give us an answer to this question through their reflection upon Luke 21:5-19. Here, they advise “What we can do, however, is to remain faithful to Jesus. If we stand firm in faith, then these words of Jesus (in Luke 21:5-19) are hopeful.” Thus, Jesus instructs disciples to persevere in faith and friendship with himself throughout their lives. This perseverance is their best preparation for eternal life.

Luke 21:5-19 contains Jesus’ apocalyptic teachings on the destruction of the Jerusalem Temple and the end of time. The Catholic Bible Dictionary tells us that apocalyptic biblical literature, of which Luke 21:5-19 is a part, is “writing preoccupied with the eschatological future, the end of world history, when the powers of evil launch their terminal struggle against God, only to be defeated in a terrible struggle.” The Dictionary continues to explain that the word ‘apocalyptic’ comes from the Greek word apokalypsis meaning “disclosure … or revelation.”

The passage begins with Jesus’ disciples inquiring of him “when” the end of time would occur. Significantly, Jesus does not give them the answer but, instead, warns them against being deceived by false prophets who claim to represent Jesus. In Sacra Pagina: The Gospel of Luke, the commentators translate “false prophets” as “false Messiahs.” Interestingly, after Jesus’ death and Resurrection, the Jewish people followed people just like this several times in their history, resulting in the destruction of the Temple and the greater oppression of the nation by Rome. Yet, Jesus makes it clear that the appearance of false messiahs among the people is one sign of the impending end of time.

In Luke 21:9, Jesus teaches that “wars and insurrections” are another sign of the parousia but, he instructs his disciples to “not be terrified of them.” Following this, Jesus also notes that “earthquakes, famines, plagues … and “sights and mighty signs” coming from the sky will also be signs of the end. After enumerating this list of signs, Jesus goes on, in verses 12-18, to describe the persecutions that will afflict disciples prior to his return to earth on the Last Day. In Sacra Pagina: The Gospel of Luke, the commentators suggest that “these predictions find their literal fulfillment in the narrative of (the Book of) Acts about the first Christians.” Thus, we wonder if Jesus’ predictions have already been fulfilled or have yet to be fulfilled in historical time.

A careful reading of Luke 21:12-18 shows us how awful the tribulations experienced by faithful Christians will be. This makes Jesus’ instruction to persevere in spite of them even more difficult to enact. Yet, we know that the inevitable sufferings of human life we presently experience also cause us to persevere in faith as well. This, then, makes Jesus’ words relevant to believers of all times and eras of human history.

Luke 21:5-19 reminds us that perseverance in faith and friendship with Jesus throughout life leads to eternal salvation. This perseverance is contrasted with inconsistency in faith, prayer and practice of the faith. As we seek to be more faithful to our Lord today, may we open our hearts to receive the grace of true and final perseverance.

Nov. 7, 2025
Father Michael N. Lavallee

Gospel: John 2:13-22

This Sunday’s liturgical celebration of the Dedication of the Lateran Basilica is steeped in ecclesiastical history. The Order of Prayer in the Liturgy of the Hours and Celebration of the Eucharist 2025 tells us this celebration “marks the anniversary of the dedication of the cathedral church of Rome, on land owned by the Laterani family.” It also says that this event took place on Nov. 9, 324, performed by Pope St. Sylvester. The Ordo continues to note that later, Pope Clement wrote that the Lateran Basilica is “the mother and head of all churches of Rome and the world.” On this day that the dedication of the Lateran Basilica is celebrated, the Church invites us to reflect upon John 2:13-22, the Gospel of this Sunday.

The events recorded in John 2:13-22 may startle hearers and readers as being uncharacteristic of Jesus. This is because Jesus expresses righteous anger against those who have misused the Temple precinct for their own profit. Jesus’ expulsion of the “money-changers” from the Temple with “a whip [made] out of cords” may appear unnecessarily violent. Yet, Jesus makes clear to those he is expelling that he is keeping his “Father’s House” from becoming “a marketplace.”

In The Word on Fire Bible: The Gospels, Bishop Robert Barron helps us to understand Jesus’ seemingly uncharacteristic actions in the Temple. Bishop Barron explains “Jesus is prophetic to the depth of his being, and his prophetic vocation will manifest itself in all of his speech, gestures and actions. This entails that his confrontation with fallen powers and dysfunctional traditions will be highly focused, intense and disruptive.” One example of Jesus’ dramatic confrontation with evil is his cleansing of the Temple in John 2:13-22.

Why, we may ask, are “money-changers” and vendors present in the Temple anyway? The commentary on John 2:14-15 in The Navarre Bible: St. John explains that “every Israelite had to offer as a Passover sacrifice an ox or a sheep … [Roman] coins in circulation were considered impure [because] they bore the image of pagan rulers.” This meant that these coins were exchanged in the Temple for ‘temple money’ which could then be used to purchase sacrifices.

This explains the need, then, for money-changers. The Navarre Bible: St. John goes on to state that before Jesus other “prophets had already fulminated against these abuses, which grew up with the tacit permission of the Temple authorities, who made money by permitting trading.”

In John 2:18, it seems that the Temple authorities recognized some holy purpose behind Jesus’ actions. For this reason they inquired of him “What sign can you show us for doing this?” Jesus responds to this inquiry, in 2:19, by predicting his death and Resurrection. This happens when Jesus predicted: “Destroy this Temple and in three days I will raise it up.” Through these words Jesus explains that the truth of what he is doing will be shown when God raises him from the dead and then ascends to glory.

The Gospel passage concludes in verse 22, where St. John tells us that “when he (Jesus) was raised from the dead, his disciples remembered that he had said this and they came to believe the Scripture and the word Jesus had spoken.” Thus, ultimately, Jesus’ words and actions in the Temple led to his disciples growing in faith.

John 2:13-22 challenges us to consider the spiritual health of both the inner temple of our body and the external health of the Church. In both cases, Jesus reminds us that we must seek to keep both temples pure, prayerful, faithful to God and focused on pleasing God. In this way, our reflection and action upon the spiritual health of the temples will allow us to live out the meaning of Jesus’ words.

Nov. 2, 2025
Father Michael N. Lavallee

Gospel: John 6:37-40

The Church’s yearly celebration of All Souls’ Day is perhaps one of it’s most solemn. In Saints of The Roman Calendar by Enzo Lodi, the author states that All Souls Day is “a commemoration of all the departed faithful of Christ” and this feast “dates back to the ninth century.” Lodi teaches us that November 2 “was (originally) selected” by a “Benedictine abbot of Cluny” as appropriate for this feast. Lodi also notes that St. Augustine “praised praying for the dead outside their actual anniversary, since he felt that they needed suffrages to be admitted to heaven.” Augustine’s insight concerning the need to pray for the dead reflects the Church’s ancient belief in purgatory and in the importance of the charitable duty of the living to pray for deceased loved ones. Masses offered for the dead are the most effective way for them to be aided in their purification so that they may pass from purgatory into heaven through this powerful prayer of the Church.

The Church offers celebrants of the Masses for All Souls’ Day many possible choices for appropriate Scripture readings to be proclaimed at these Masses. One of these is John 6:37-40. In this gospel, which is part of the larger Bread of Life Discourse, Jesus connects the reception of holy Communion with the Christian’s eternal life. Jesus is clear that “this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it on the Last Day.” Through these words, Jesus teaches that practice of the Faith and participation in the sacraments during life prepares the believer for death and their eventual final resurrection at the end of time.

In the Bread of Life Discourse, contained in Chapter 6 of St. John’s Gospel, Jesus tells the crowds “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” Through these words, Jesus gives the people important eucharistic theology. Here, Jesus makes it clear that he is truly present in the Eucharist and that receiving him in this sacrament prepares the Christian for eternal life and final triumph over death itself.

It is in this context, then, that we must view Jesus’ teaching in John 6:37-40. In John 6:37, Jesus explains that “I will not reject anyone who comes to me …” Perhaps the “coming to me” Jesus speaks of is the approach of the faithful to God’s altar to receive the holy Eucharist. This “coming” to the Lord, also, can be understood to mean Christians who place their faith in the Lord in prayer and friendship.

In 6:39, Jesus goes on to state that it is God’s will that he “not lose anything of what he (God) gave me, but that I should raise it on the last day.” Here, our Lord teaches us that God desires all to have faith in him and be saved, leading to their joyful resurrection at the end of time. Though God desires all to have faith and be saved, the Church recognizes that not all people respond to God’s invitation to faith in the affirmative. The exercise of human freedom is needed for the gift of faith to be received and to take root in the human heart. Considering this, then, we see that belonging to Jesus begins at baptism and continues through a life lived in faith, charity, morality and sacramental practice. In this way, God’s faithful continually exercise their human freedom to embrace God’s invitation to “come” to him in relationship. As John 6:37-40 closes, Jesus is emphatic that “everyone … who believes in him (Christ) may have eternal life, and I shall raise him on the last day.” Thus, faith in Christ leads to eternal life and final resurrection.

As we celebrate All Souls’ Day this Sunday, John 6:37-40 reminds us of the importance of showing charity towards our departed loved ones by praying for them on this day and throughout the year. This teaching is especially relevant as the number of Catholic funeral Masses celebrated yearly declines and the Church’s teachings about the necessity of praying for the dead are not known by many contemporary believers. May our reflection upon John 6:37-40 help us to have confidence that our frequent reception of holy Communion prepares us for life eternal and helps us to feel, even now, the peace having faith in the Lord gives us.

Oct. 26, 2025
Father Michael N. Lavallee

Gospel: Luke 18:9-14

This week’s Gospel, which contains Jesus’ parable of the Pharisee and the Publican, presents to us a very relevant message concerning the condition of society in these modern times. In the parable, the publican declares honestly of himself that he is “a sinner.” Jesus notes of the publican that, in God’s eyes, he is “justified,” meaning ‘acceptable’ or on the path to salvation. Why exactly does God see the publican as justified? It is because he recognizes his sinfulness and, as a result, knows that he needs God who will bring him love and mercy.

Sometimes contemporary believers wonder why more people don’t practice their faith. Perhaps the reason is that many of these people do not have a felt need for God in their lives. This is tied to a general sense, among believers and non-believers alike, concerning a lack of understanding of sin. If we don’t know what sin is or that we are all sinners, why, then, do we need a Savior who died to save us from sin? In the parable, the publican, or tax collector, correctly knew who he was in relationship with God. This produced in him humility and the need to pray. It is only when we acknowledge our sinfulness and our need for Jesus that we can grow deeper in friendship with the Lord.

The parable of the Pharisee and the Publican follows Jesus’ parable of the Persistent Widow in Luke 18:1-8. The
message of this parable is to “pray always without becoming weary.” Such prayer not only pleases God but leads to deeper self-awareness, something which the Pharisee in Luke 18:11-12, lacked. Conversely, the publican’s simple, humble prayer to God revealed that he had a living relationship with God based on authenticity.

St. Luke tells us, in 18:9, that Jesus addressed the parable of the Pharisee and the Publican to “those who were convinced of their own righteousness and despised everyone else.” We are reminded that in Jesus’ time, faithful Jews regarded themselves as ‘righteous’ or justified in the eyes of God if they faithfully kept the precepts of the law. It is these precepts of the law which the Pharisee cited to God in his arrogant temple prayer, in 18:11-12. He declared, pridefully, that his faithful law-keeping made him unlike “the rest of humanity.” In The Word on Fire Bible: The Gospels, Bishop Robert Barron explains “The entire point of religion is to make us humble before God and to open us to the path of love …” Bishop Barron goes on to note that a danger of law-keepers was to use the law “as a weapon of aggression since (they) know what is right and wrong … (therefore this equips law-keepers to be able to) point out your flaws,” while elevating themselves.

Sadly, it seems that the Pharisee viewed the publican as hopelessly lost. In The Ignatius Catholic Study Bible New Testament, the commentators state that publicans, or tax collectors, were “considered sinners and second-class citizens by the Pharisees” because of their collaboration with the Roman government. Yet, in his parable, Jesus reverses public expectations, making the publican, rather than the Pharisee, spiritually righteous before God.

The parable of the Pharisee and the Publican causes us to reflect on the constant need for examination of conscience Christians must undertake. This examination necessarily involves our healthy admission of sin before God and our need for repentance and ongoing conversion. Such regular examination of conscience should also lead us to seek out the sacrament of Penance to keep our friendship with God honest and vital. The example of the Pharisee in the parable warns us of what may happen to us if we don’t stay honest about ourselves in relationship with God. This lack of honesty can lead us to self-righteously judge others for their sins while keeping us blind to our own faults. May our meditation on Luke 18:9-14 prove spiritually beneficial to us.

Oct. 19, 2025
Father Michael N. Lavallee

Gospel: Luke 18:1-8

In his book Introduction to Prayer, Bishop Robert Barron observes: “A third rule of prayer, on display throughout the biblical witness, is to pray with perseverance.” Barron goes on to state that “It appears as though one reason we don’t receive what we want through prayer is that we give up far too easily.” This truth is taught us by Jesus himself in Luke 18:1-8. Following the parable of the Persistent Widow, Jesus asks Christians “Will not God then secure the rights of his chosen ones who call out to him day and night?” Jesus then answers his own question for believers’ benefit, immediately after, when he is clear that “I tell you, [God] will see to it that justice is done for them speedily.”

The parable of the Persistent Widow follows Jesus’ teaching on the Last Judgment in Luke 17:22-37. The placement of this parable after this teaching implies that persevering prayer, offered by Christians to God, is an important way that they prepare themselves for this judgment. St. Luke explains, in 18:1, that Jesus gave the parable of the Persistent Widow so that Christians would learn “the necessity for them to pray always without becoming weary.”

Jesus’ use of the figure of a “judge in a certain town” in the parable describes a “local magistrate,” according to the footnotes on this verse in Sacra Pagina: The Gospel of Luke. In Luke 18:2, Jesus describes this local magistrate as “neither fear(ing) God” or “respect(ing) any human being.” The footnotes on these verses in Sacra Pagina: The Gospel of Luke quote “Proverbs 1:7” in respect to the magistrate’s character. The footnotes explain that Proverbs “considers ‘fear of the Lord’ to be the beginning of wisdom.” Thus, Jesus describes the magistrate in the parable as “not religious” and “without scruple.”

It is to this irreligious and unscrupulous judge that the persistent widow presents her case, in Luke 18:3. Jesus notes that the widow’s pleas were long ignored by the judge who finally responded to them because he wanted to be free of her annoying but persistent petitions. In The Navarre Bible: St. Luke, the commentators explain that in “comparing God with a [judge] like this … [Jesus] makes the point even clearer: if even an unjust judge ends up giving justice to the man who keeps on pleading his case, how much more will God, who is infinitely just, and who is our Father, listen to the persevering prayer of his children.”

This teaching of Jesus on the importance of persevering prayer seems relevant in all times and to all people. The footnotes on this section of Luke in Sacra Pagina: The Gospel of Luke explain that “the choice of character (that of the persistent widow by Jesus in his parable) automatically heightens pressure on the judge. In Israel … certain classes of people were endemically vulnerable … [such as] orphan … and the widows.” The footnotes continue to explain that because of this “any God-fearing jurist (judge) would feel obliged by Torah to take special care of” the persistent widow. Interestingly, the footnotes also suggest that according to several Old Testament prophets “doing justice for widows becomes short-hand for covenantal loyalty …” But, because the judge in the parable had no faith, he also felt no pressure from Torah to behave justly towards the widow. This truth underscores how a lack of faith, within one in authority, may actually impede him exercising true justice towards those he sits in authority over.

Jesus ends his teaching on the importance of persevering prayer in Luke 18:8, when he asks “But when the Son of Man comes, will he find faith on earth?” This question implies that if Christians stop praying perseveringly, the faith will disappear from the earth and human beings will become ignorant of the Gospel. Thus, Jesus makes it clear that the persevering prayer of Christians is responsible for the continuation and flourishing of human society and for the heavenly protection of the whole world.

The parable of the Persistent Widow challenges us to keep praying even when it appears that God is not responding. In An Introduction to Prayer, Bishop Robert Barron teaches “Precisely when (it appears we are refused by God in prayer) our ardor should grow and our desire should increase so as to receive the fullness of what God desires for us.” May Bishop Barron’s advice help us to always persevere in prayer.