Sunday’s Good News

October 24, 2025
By: 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.

October 17, 2025
By: 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.

October 10, 2025
By: Father Michael N. Lavallee

Gospel: Luke 17:11-19

In Luke 17:6, Jesus teaches his apostles about the power of faith. He instructs them “if you have faith the size of a mustard seed, you would say to this mulberry tree, ‘Be uprooted and planted in the sea’ and it would obey you.” Jesus gave them this teaching after they had requested that Jesus “increase” their faith. Rather than granting this request, Jesus’ teaching implied to them that if they use what little, authentic faith they have, they will indeed see miracles as a fruit of that faith.

Jesus himself exercised such authentic faith in God’s love and merciful power in Luke 17:11-19. In this notable passage, Jesus heals ten lepers while on “his journey to Jerusalem.” This incredible miracle has some significant aspects, including the lepers claiming Jesus as their “Master,” the lepers exercising obedience to God in carrying out God’s instructions while still afflicted by leprosy and the seeming ingratitude of nine lepers towards Jesus for the great gift of their healing. Only one former leper, in 17:15, returned to thank Jesus and glorify God for his healing. It was this Samaritan man whom Jesus declared, had been “saved” by his faith in the Lord.

We begin by reflecting upon the fact that the one righteous leper “saved” by his faith in the passage was a Samaritan. The Catholic Bible Dictionary explains that, “In Jesus’ teaching, the Samaritans were a powerful means of expressing the truly radical call he was making in the Gospel … Christian charity lays aside long-standing enmity and reaches out to all.” The commentators continue to note that in “first-century Palestine, no greater feud than that between the Samaritans and the Jews” existed. Yet Jesus “made the stunning demand that love of neighbor meant loving the Samaritan, and brotherhood included such a bitter enemy.” Indeed, in healing the Samaritan of leprosy, Jesus acted as his true neighbor.

In 17:13, the ten lepers “stood at a distance” from the Lord, observing the Law’s legal restrictions concerning lepers not ritually contaminating those they came in contact with. Yet, these same lepers addressed Jesus as their “Master,” indicating that they possessed faith in Jesus. Interestingly, though the lepers had an incurable disease that separated them from community and should suggest to them and others that they were being punished by God, they still had faith. This heroic faith, in spite of dire circumstances, would soon yield from God an incredible gift for the lepers.

Jesus responds to the lepers request for “pity” by instructing them, in 17:14, to “go, show yourselves to the priests.” The commentary on this verse in The Navarre Bible: St. Luke tells us that when Jesus instructed the lepers to do this, he was telling them to follow the law’s prescription, in Leviticus 14:2, concerning the healing of those afflicted with leprosy. The law stated that if people were healed of the disease, priests had to confirm that healing and officially witness to it so that they could be formally readmitted to public and religious life.

The interesting thing is that St. Luke tells us that the lepers began traveling to the temple and, “as they were going, they were cleansed.” This means that they started out still afflicted with leprosy and had to trust obediently in God that if they did what he told them, they would be healed. The Navarre Bible: St. Luke commentary on this verse tells us “the lepers’ obedience is a sign of faith in Jesus’ words.” Despite this faith, however, only one of the ten lepers Jesus healed returned to thank him for his healing. In 17:17, Jesus asked the one grateful leper “Where are the other nine?” suggesting that he was expecting their gratitude. Jesus’ words remind us that gratefulness to God for his many gifts to us should be an important part of our friendship with him.

Luke 17:11-17 teaches us that faith is obedience to Jesus’ words and that trust in him is needed if we are to see our own personal miracles. Through this passage, Jesus shows us that no person or group is outside the pale of God’s love and that gratitude towards God is an important part of our lives of faith.

October 3, 2025
By: Father Michael N. Lavallee

Gospel: Luke 17:5-10

Chapter 17 of St. Luke’s Gospel contains important Christian discipleship and Jesus’ description of the end of time. In addition to these teachings, St. Luke includes in this chapter an account of Jesus’ healing ten lepers as he travels “through Samaria and Galilee.”

In Luke 17:5-10, Jesus responds to his disciples’ request that he “increase” their faith by suggesting that even a little faith can yield significant results. He then continues by teaching his disciples that they approach their lives and ministry as “unprofitable servants” who find, in their obedience to God, the just reward for their labors.

The passage begins with Jesus comparing Christian faith to a “mustard seed.” The Illustrated Dictionary and Concordance of the Bible tells us that “in parables concerning the kingdom of God and faith, Jesus drew upon the mustard plant.” The Dictionary and Concordance goes on to explain that “the black mustard is the most common of the several varieties found in the Near East (and) it grows rapidly, up to 15 feet in height.” In Luke 17:5-6, Jesus responds to his disciples’ request that he increase their faith by telling them, through his mustard seed analogy, that even a tiny bit of faith can yield large and observable results. In Luke: A Devotional Commentary, the authors explain this portion of the Gospel by stating: “Even the smallest amount of faith can achieve what is humanly impossible … no obstacle, no matter the size, can stand before faith in God.” Clearly, Jesus is instructing his disciples to use their faith prayerfully and confidently, no matter how minimal they perceive it to be. If they do this, Jesus suggests, they will see big results which they might only dare to hope for.

In Luke 17:7-10, Jesus draws a metaphor from the common life of his time to explain how disciples should view themselves in relation to God and one another. In The New Collegeville Bible Commentary: The Gospel According to Luke, the author states that the material presented in these verses “occurs only in Luke.” He goes on to teach: “The social world of the Gospel is particularly evident in this passage dealing with masters and slaves.” He then shows “The lesson (of these verses) is that Christians should not expect praise and honor for performing those duties that they are obligated to perform.” Interestingly, the commentator goes on to note that this “saying” of Jesus “counters the thought that salvation can be gained on human merit alone and without God’s grace. If our own deeds, render us unprofitable servants, we have no other recourse for salvation than to depend on the divine initiative.”

Expanding on this commentary, it seems that Jesus is here instructing us to find in our obedience to God the just reward of our labors. This is because this obedience places us within God’s friendship and grace and, if such obedience is lived throughout life, gives us the bright promise of eternal reward.

Luke 17:5-10 challenges us to allow God to be the ultimate judge of our faith. Though we may see ourselves and our faith as woefully inadequate, Jesus is clear that even a small amount of faith can be used by God to yield large results. Yet, as Jesus teaches us about faith, he also implies that we should use it prayerfully and confidently in our daily lives. This passage also teaches us that obedience to God in faith puts us in right relationship with him so that in his friendship we find joy, hope and security.