Thirtieth Sunday in Ordinary Time [A]
October 25, 2026
Matthew 22:34-40
Jesus teaches the two greatest commandments: to love God with all our heart, soul, and mind, and to love our neighbor as ourselves (Matthew 22:37–39; Mark 12:29–31). Implicit within the second commandment, however, is a vital truth: to love others effectively, we must first love ourselves. In this sense, proper self-love serves as our third greatest commandment. Yet, what does it truly mean to love ourselves, and do we know how to do so properly?
St. Thomas Aquinas famously defines love as willing the good of another (Summa Theologiae, I-II, q. 26, a. 4). This definition applies equally to ourselves: self-love is willing our own genuine good. Our fundamental desire to live and care for our well-being is clear evidence of this innate drive. Aquinas emphasizes that love is not merely a feeling, but an act of the will—a firm commitment to action. Engaging in regular exercise, eating nourishing food, and getting sufficient rest are all genuine acts of self-love because they foster our physical well-being. Even when laziness or a lack of motivation arises, we must exercise our willpower to choose these actions for our own good.
Because human beings are more than biological organisms, healthy eating and exercise address only one aspect of our nature. As rational beings created by God, we possess the capacity to build a meaningful future. We invest years and substantial resources in our education because we recognize that intellectual growth enables us to refine our character and live more purposeful lives. Seeking knowledge and self-improvement is thus another authentic expression of self-love.
Most fundamentally, we are composed not only of body, but also of an immortal soul. Consequently, our highest good lies beyond this passing world in eternal life with God. Truly loving ourselves means taking our divine dignity seriously—recognizing that we are made in the image and likeness of God (Genesis 1:27) and destined for eternity, while refusing to settle for anything less. Conversely, an excessive fixation on worldly desires—such as wealth, fame, bodily pleasures, or pride—to the point of harming others, damaging creation, or compromising our moral integrity is a perversion of self-love. It is never wise to exchange eternal goodness for temporal things, or to trade our relationship with God for passing earthly pleasures.
Nourishing and safeguarding our souls through spiritual practices is therefore not an afterthought, but a matter of paramount importance. The Eucharist is not merely a routine family tradition or an obligation imposed upon us; it is true spiritual nourishment for our souls. Prayer is far more than a hasty sign of the cross before meals; it is vital communion with God, serving as the very air our souls breathe. Confession is not an exercise in guilt, but a healing medicine for our wounded spirits.
Ultimately, authentic self-love forms the necessary foundation for loving our neighbors, for without understanding what is genuinely good for our own spiritual and physical well-being, we cannot effectively seek the true good of others. True self-love also leads us directly to the love of God, in whom our supreme and ultimate goodness is fulfilled.
Manila
Guide questions:
Do we practice genuine self-love by taking care of our physical, mental, and spiritual well-being, or are we settling for temporary earthly distractions? How effectively are we using our daily habits, prayer, and sacraments to nourish our souls and prepare ourselves for eternal life? In what ways can a deeper, healthier love for ourselves transform how we show love to our neighbors and to God?
