Tag: English

St. Matthew and His Talent

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33rd Sunday in Ordinary Time [A]

November 15, 2026

Matthew 25:14-30

The Gospel of Matthew places a distinct focus on detailed financial terms, a characteristic that deeply reflects St. Matthew’s background as a former tax collector (Mat 9:9). Of particular importance is the Parable of the Talents (25:14–30). Not only is it one of the longest parables in Matthew at seventeen verses, but its use of specific financial vocabulary also reveals how dear this story was to the evangelist. To appreciate this fully, we can look at the specific financial terminologies Matthew employs throughout the parable.

The most prominent term is the word “talent” itself. Today, “talent” typically refers to gifted abilities or skills, such as high intelligence or musical aptitude. For Matthew, however, a talent was a specific monetary unit representing an enormous sum of money—worth around 6,000 denarii, or roughly fifteen to twenty years of a manual laborer’s wages. By contrast, the parallel account in the Gospel of Luke (Luke 19:11–27) uses the mina (mna), which was a far smaller sum worth only about 100 denarii.

Aside from the word “talent,” Matthew incorporates several precise commercial and banking terms into the narrative, including “traded with them” (eirgasato, 25:16), “settled accounts” (synairei logon, 25:19), “bankers” (trapezitais, 25:27), and “interest” (tokō, Matthew 25:27). These technical expressions reveal Matthew’s sharp expertise as someone who dealt with money on a daily basis.

Furthermore, this pattern of using economic language extends well beyond the Parable of the Talents. Matthew alone specifies the thirty pieces of silver paid to Judas (26:15). He is also the only evangelist to include the account of Jesus paying the Temple tax (17:24–27), and he alone records the Parable of the Unforgiving Servant (18:21–35), a story that places massive financial debt at its very center.

From these unique details in the first Gospel, we learn a precious lesson from St. Matthew. Although he left behind his lucrative profession and wealth to follow Jesus, he did not abandon his core identity. Having been trained in finance and commerce for many years, he willingly placed his background and skills at the service of preaching the Gospel. He utilized not only his literacy—a rare and valuable skill in the ancient world—but also the familiar details of his former trade to illustrate Christ’s message clearly and effectively.

Ultimately, St. Matthew teaches us that we can serve the Lord simply by being who we are. We do not need to pretend to be someone else, as the only thing displeasing to God is our sinful behavior. Mothers serve the Lord by nurturing their children to the best of their abilities and guiding them closer to God. Professionals serve Him by performing their duties with excellence and integrity, and businessmen and women honor Him by conducting their enterprises wisely and morally. Just as St. Matthew used every fiber of his background to glorify the Lord, we too are called to offer the totality of who we are in praise of God.

Manila

Valentinus Bayuhadi Ruseno, OP

Guide questions:
Which of our unique skills, professions, or past experiences can we offer more intentionally to serve God and share His message? Are there parts of our authentic selves that we hold back from God, forgetting that He wants to use who we already are rather than someone we pretend to be? How can we turn our daily responsibilities—whether in our homes, workplaces, or businesses—into genuine acts of worship and integrity this week?

Things We Cannot Borrow

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32nd Sunday in Ordinary Time [A]

November 8, 2026

Matthew 25:1-13

The parable of the ten virgins offers a timeless lesson: there are aspects of life that we cannot borrow from others. What are those?

The first of these is time. Not everyone possesses great wealth, talent, or intelligence, but everyone is given time. Everyone has 86,400 seconds each day. Time is both our common and absolute personal resource. Yet, it is finite, and we cannot borrow it from anyone else. While we often hear expressions like “living on borrowed time” or ask, “May I have a moment of your time?,” we cannot strictly borrow an extra hour from someone else’s lifespan to add to our own. Once our time is spent, it is lost forever.

The second thing we cannot borrow is personal responsibility—the consequences of how we choose to use our time. Although upbringing, education, and social environments influence our choices, the ultimate accountability for our actions rests on our own shoulders. Friends and loved ones may say, “I share your burden,” or “I celebrate your success,” but no one can carry the weight of our choices for us. When wasted time is paired with poor decisions, it leaves behind only regret and bitterness. Even when oppressive circumstances or bodily limitations constrain our choices, our response to those limitations remains ours to make. We can see this in the life of Saint Thérèse of Lisieux. When she contracted tuberculosis at the age of twenty-three, she endured debilitating pain and was bedridden. Thoughts of hopelessness and doubts about God tested her mind. Yet, despite her suffering, she refused to fall into despair. Instead, she brought her pain to prayer and offered it for the mission of the Church.

The third thing we cannot borrow is eternal life in heaven. All of us will eventually run out of time on this earth. Scripture teaches that our ultimate destination is either heaven or hell. While eternal life is an unearned gift of God’s grace, receiving it does not mean remaining entirely passive. Heaven is closely tied to our daily choices and how we steward our finite time—the very things no one else can supply for us. If we continually make sinful decisions and waste our lives failing to pursue what pleases God, we invite not only remorse in this life, but irreversible regret in the next. At the end of our journey, we cannot turn to those already in glory and ask to borrow their place in heaven.

Time, personal responsibility, and heaven are profound gifts from God. How we steward them today determines where we stand when our time runs out.

Valentinus Bayuhadi Ruseno, OP

Manila

Guide Questions:
How am I using the finite time God has given me today, and am I spending it on things that truly matter for eternity? When facing difficult situations or bodily limitations, do I take full personal ownership of my choices and respond with faith, or do I let circumstances lead me into bitterness and regret? Are my daily habits and choices actively drawing me closer to God and leading me toward heaven, or am I passively assuming my salvation without doing what pleases Him?

Saints and Holiness

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Solemnity of All Saints

November 1, 2026

Matthew 5:1-12a

Today, we celebrate the Solemnity of All Saints. The saints are those who have gone before us and are now living with God in heaven. Some of them are well-known to us, such as St. Francis of Assisi, St. Padre Pio, and St. Catherine of Siena, yet there are millions of unknown saints who continue to pray for us. The word “saint” comes from the Latin sanctus, which means “holy.” Why are those in heaven called holy, and what does it truly mean to be holy?

Often, we associate holiness with moral goodness, aesthetic beauty, or religious piety. While these connections are valid, they do not fully capture the biblical understanding of the concept. In Hebrew, the word for holy is kadosh, which links primarily to divinity. Because God as Creator is fundamentally distinct from all creation, holiness speaks of His being set apart from everything else. His power, majesty, and glory are infinitely above and beyond any created being.

Among the attributes of God, holiness stands out prominently in Scripture. First, “holy” is the only attribute of God repeated three times consecutively in Scripture: “Holy, holy, holy is the LORD Almighty…” (Isa 6:3; Rev 4:8). In ancient Hebrew, repeating a word three times is the ultimate form of emphasis, serving as the absolute superlative. The Bible never says “God is love, love, love” or “God is power, power, power.” Second, since kadosh means “set apart” or “belonging uniquely to God,” holiness qualifies all of God’s other attributes. His love is a holy love, His justice is a holy justice, and His power is a holy power.

Although holiness reveals God’s utter distinction from us, the good news is that our God is not an aloof or isolated God. He desires to share His glory and goodness with His creation, and one fundamental way He achieves this purpose is by making His creatures holy. This process is called sanctification or consecration, through which we are set apart from the world to belong exclusively to God.

This understanding of holiness is extremely important. The saints are in heaven not because they were naturally better, more morally upright, or more pious than everyone else. The saints are in heaven because they are holy, and they are holy because God, who is Holy, called them to share in His life and joy, sanctifying them by His grace. At the same time, the saints did not merely receive this grace passively and remain idle. They actively embraced their calling and committed their lives to God.

We are likewise called to be holy. In fact, our final destiny presents only two possibilities: to become saints and live with God, or to reject holiness and remain separated from Him. Having been consecrated in our baptism, we must not remain idle, but actively live for God just as the saints in heaven have inspired us.

Valentinus Bayuhadi Ruseno, OP

Manila

Guide questions:
How actively are we allowing God’s grace to set us apart from the world and transform our daily lives? In what ways do we fall into the trap of measuring our spiritual life by mere moral effort rather than by resting in God’s holy call? What steps can we take today to stop sitting idle and more fully embrace our baptismal calling to become saints?

The Third Commandment

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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?

Tax and Hypocrisy

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29th Sunday in the Ordinary Time [A]

October 18, 2026

Matthew 22:15-21

Taxation remains a deeply sensitive and burning topic for many, but during the time of Jesus, it was even more divisive.

When Jesus lived on earth, Judea was under Roman occupation, requiring the Jewish people as subjects of the Roman emperor to pay heavy taxes. Life was already difficult, and this burden made daily existence nearly unbearable. What made the taxes especially hard for the Jews to swallow was that their money funded the Roman army, which in turn maintained Roman control over Judea. Furthermore, taxation was not merely an economic concern, but a deeply religious one. Roman coins were engraved with the image of the Roman emperor, who was acclaimed as a deity. Therefore, paying taxes with these coins raised the issue of idolatry. However, the Roman Empire was not without its local supporters. Chief among them were the Herodians—allies and supporters of the Herodian dynasty—who served the Romans as local rulers of Judea.

Because of this political climate, the question of taxation formed an almost inescapable trap for Jesus. If He said no, He would side with the majority of the Jews, but the Herodians would view Him as a dangerous and rebellious teacher. On the other hand, if Jesus agreed that paying taxes was lawful, the Pharisees and many other Jews would consider Him a traitor, a Roman collaborator, and even an idolater. We know Jesus’ iconic answer well: “Give to Caesar what belongs to Caesar, and to God what belongs to God.” Yet before delivering this famous statement, Jesus asked, “Why are you testing me, you hypocrites?” What was so hypocritical about the Pharisees’ question?

First, the majority of Pharisaic scholars and Jewish religious leaders actually discouraged open rebellion, preferring pragmatic compliance instead. Consequently, they paid their taxes to the Roman Empire as long as the Romans did not force them to violate the Torah. In practice, their political pragmatism outweighed even their concern over idolatry. Second, the Jews paid taxes not only to the Romans, but also to the Temple—a religious obligation governed by Exodus 30:11-16. The Pharisees did not raise an issue over this tax, likely because they viewed it as a vital religious duty. However, a deeper problem existed. During this era, the Jews paid the Temple tax using Tyrian coins rather than Roman coins. Regrettably, Tyrian coins also bore the image of a pagan deity. Yet out of pragmatism, the Pharisees still accepted the use of Tyrian coins to avoid conflict with the Temple authorities.

Understood within this historical context, Jesus’ answer exposes the Pharisees’ deep hypocrisy. If they were willing to pay taxes to Caesar because the coin bore Caesar’s image, then they ought to fulfill their obligations to the Lord without relying on idolatrous currency. Yet the Pharisees—who claimed to be the strict guardians of Jewish faith—succumbed to pragmatism and allowed coins with pagan imagery into the sacred sanctuary.

This account reveals the danger of hypocrisy and pragmatism in our own lives today. We may go to church every Sunday, yet allow harmful behaviors to dominate our families, workplaces, and communities. We may appear devout in our parishes, yet act as though we do not know God in our business endeavors. We may serve at the Mass, yet gossip, slander, and backstab our neighbors.

Manila

Valentinus Bayuhadi Ruseno, OP

Guide questions:
Do we hold ourselves to the same moral and spiritual standards in our daily lives as we expect from others? Are there areas in our work, family, or social lives where we compromise our faith out of convenience or pragmatism? How can we ensure that our worship on Sunday truly transforms the way we speak to and treat our neighbors throughout the week?

The Eucharist, the Heavenly Banquet

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28th Sunday in Ordinary Time [A]

October 11, 2026

Matthew 22:1-14

As a Catholic, I cannot help but associate the parable of the wedding banquet with the celebration of the Eucharist. But why is that?

In the parable, the king prepares a wedding banquet for his son, and we can easily imagine it as the celebration of the century. A proud father who is also the supreme leader of the kingdom would naturally wish not only to make his son the happiest man in the world, but also to show his entire kingdom that this is the most important event in his royal family. Thus, one can expect the most delicious food, an abundance of choice wine, and the finest entertainment. Everyone invited who attends the celebration will not only be deeply honored, but will also experience immense joy.

The Eucharist is likewise a banquet, yet it is prepared not by a human ruler, but by the King of the Universe. Because the Eucharist is prepared by the King of Heaven, it is the greatest and highest celebration we can experience on earth. What truly makes the Eucharist the ultimate celebration is that the King of Heaven has prepared something exceptionally special for those who answer His invitation—something the world cannot offer, something far more precious than gold, and greater than any gift we could ever imagine. God offers Jesus Himself to us—not merely in our minds or hearts, but upon our lips and into our very souls. He gives us not just a fraction of Himself, but the totality of Christ. Because Jesus is eternally united with the Father and the Holy Spirit, as well as with all the saints in heaven, every time we receive the Eucharist, we receive heaven itself.

Unfortunately, some of us resemble the invited guests who failed to attend because they prioritized their daily chores and routine labor over the royal banquet. We risk losing sight of the profound value of the Eucharist, treating it neither as a divine invitation nor as a heavenly celebration. The moment we lose sight of its true essence, we begin searching for shallow reasons to go to church. Perhaps we attend merely to be inspired or entertained by the priest’s homily; if we find him boring, we cease attending Mass. Or perhaps we go simply because it is a family tradition; once we are away from our parents, we no longer feel obligated. In doing so, we reduce the Eucharist to just another earthly activity, squandering our pathway to heaven.

Another danger is treating the Eucharist casually, much like the guest who entered the royal banquet without a proper wedding garment. Perhaps we approach the altar not seeking God, but pursuing our own selfish interests. The most dangerous state of all is receiving the Eucharist while in a state of mortal sin. As Saint Paul warns, “Whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord… For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself” (1 Cor 11:27, 29).

Guide questions:
Do I truly view attending Mass as a joyful response to a divine invitation from the King, or have I let daily chores, routine obligations, or shallow motives take priority? When I prepare to receive the Eucharist, am I approaching Jesus with a heart genuinely seeking Him, or am I treating this sacred encounter casually out of routine? Is there any unconfessed serious sin or selfish attitude in my life that prevents me from wearing the “wedding garment” of a clean and contrite heart before the Lord’s altar?

God’s “Illogical” Love

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27th Sunday in Ordinary Time [A]

October 4, 2026

Matthew 21:33-43

Our Gospel tells us the story of a vineyard owner who entrusted his vineyard to workers so that they might take care of it and produce a good harvest. At first, this seems like a normal occurrence in the agrarian industry. Yet, as the story unfolds, we see strange, unexpected events begin to happen. What are those unexpected events?

First, the owner prepared almost everything before leaving: he planted the vines, built a hedge to protect the vineyard from wild animals such as boars and foxes, dug a wine press where the grapes could be crushed to produce juice for fermentation, and built a watchtower where a guard could be stationed to watch for incoming animals or thieves. The tower could also serve as a shelter for the workers to rest. It is important to note that the vineyard owner was under no legal obligation to provide all these facilities.

Second, and even more remarkable, is what happened after his first servant was beaten by the rebellious tenants. The expected response would have been for the owner to immediately send an army to take back his land and punish the ungrateful laborers. Instead, he chose to do something unthinkable: he sent more servants, knowing they might meet the same cruel fate. Finally, he chose to send his own beloved son, believing the workers would respect him. However, the wicked men did not hesitate to kill the owner’s son (Matthew 21:33–39, Mark 12:1–8, Luke 20:9–15).

Looking at the landowner’’ actions, we recognize that they appear completely irrational, even foolish. No logical person would act this way. Yet, what the landowner did is precisely what the Lord does for us. As Sacred Scripture reminds us, “For God so loved the world that he gave his only Son” (John 3:16), fully knowing that humanity would repeatedly reject Him. This divine love defies human logic and comprehension, yet it is through this very love that we hold the hope of ultimate salvation rather than condemnation.

On one occasion, a student asked a priest, “Father, why do we need to confess our sins when we know we are going to sin again anyway?” It was a logical and challenging question. The priest answered, “Yes, you are right. We will fall into temptation again.” After a thoughtful pause, he continued, “When we get sick, we take medicine to get well. Even though we know we might get sick again in the future, we do not stop taking medicine.”

The Sacrament of Reconciliation is the greatest proof of God’s unimaginable love and mercy toward us. No matter how sinful we are, how flawed we feel, or how far we have fallen, God is always ready to receive us when we approach Him with true contrition. He knows our weaknesses and foresees our future falls, yet He never withdraws His love. However, while God’s grace is freely given, it is never cheap. If we continue to take His love for granted and abuse His mercy, then at the final judgment, the Lord will return not as our Savior, but as our Just Judge.

Manila

Valentinus Bayuhadi Ruseno, OP

Guide Questions:
How often do I recognize and appreciate the gifts, blessings, and grace that God has already prepared and entrusted to me in my life? When I repeatedly fail or fall into the same sins, do I humbly seek God’s mercy in confession, or do I make excuses and stay away from Him? Am I truly striving to grow in holiness, or am I taking God’s love for granted and abusing His infinite mercy in my daily choices?

Anger

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24th Sunday in Ordinary Time [A]

September 13, 2026

Sirach 27:30 – 28:7

We get angry, yet what is anger? Is getting angry inherently sinful? What do the Bible and the Church teach about this emotion?

Anger is part of the broader spectrum of human emotions, much like happiness, sadness, or fear. Like any other emotion, anger belongs to our biological system and helps us react to our surroundings. Consequently, it is morally neutral—neither sinful nor praiseworthy in itself. However, anger differs from other feelings because it triggers intense physical responses: muscles tense, the heart rate increases, breathing quickens, and adrenaline surges. These physiological reactions prepare us to act and to confront perceived evils. In ancient times, our ancestors relied on anger to fight for survival and safeguard resources, as the loss of life or basic necessities posed the greatest threat to their existence.

Today, modern humans experience anger for a wide variety of reasons, ranging from losing a Wi-Fi signal or sitting in traffic for hours, to grieving a loss or facing injustice. Because anger is subject to human reason, it becomes truly beneficial only when managed wisely. Conversely, when we allow anger to master our reason, it can harm not only us but also those around us, including the people we love. This is the point at which anger becomes sinful.

Anger becomes sinful in two primary ways. First, we might direct anger toward the wrong object—meaning we become upset over something that is not genuinely unjust. For instance, a student who never studies might grow angry with a teacher for assigning a low grade. Second, we might hold anger for the wrong motivation, such as a desire for vengeance. When hurt or upset, we can become driven by a vindictive urge to see others suffer as we have suffered. This impulse is dangerous because it leads to hurtful words or violent actions that harm both ourselves and others. True Christian anger must always be grounded in justice rather than revenge. As Sirach says, “vengeance belongs to the Lord.”

How, then, should Christians manage anger? First, when experiencing a surge of emotion, we can take a deep breath and count to ten, doing our best to calm down. Second, we ought to reflect on the root cause by asking, “What triggered my anger?” The issue might stem from our own actions, or, if caused by someone else, it may have been completely unintentional. Third, we should consider the right reasons and methods for expressing our feelings. Is it necessary to shout or curse? Must we post on social media to generate attention, or can we address the matter through direct, peaceful conversation? We do well to remember the advice of Saint Paul, “Do not let the sun go down on your anger” (Eph 4:26). Fourth, we must learn to forgive, especially when the other person seeks one. Forgiveness does not mean ignoring the offense or pretending it never happened; rather, it is an act of charity that restores peace and fosters unity.

Finally, what should we do if anger leads us into sin? First, we can seek the Sacrament of Reconciliation and ask for the Lord’s forgiveness. We must prevent harmful emotional outbursts from developing into habit, and acknowledging our anger as sinful is the first step toward overcoming it. Second, whenever possible, we should ask for forgiveness from those we have wronged. Seeking reconciliation is never a sign of weakness; it is a display of spiritual strength that builds lasting peace.

How often do we allow minor everyday frustrations to cloud our reason and hurt the people we love? When we feel wronged, are we seeking true justice and peace, or are we driven by a desire for vengeance? Do we actively practice forgiveness and address our anger daily, or do we let it linger and settle in our hearts?

The Reason Behind Fraterna Correctio

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23rd Sunday in Ordinary Time [A]

September 6, 2026

Matthew 18:15-20

Our Gospel passage addresses the act of offering correction to our brothers and sisters when they commit a sin against us. This pericope is traditionally known in Latin as Fraterna Correctio. Why is this teaching on fraternal correction considered so important that our Lord Himself laid out a clear procedure for it?

First, we must clarify that we are not dealing with mere human lapses or simple mistakes, such as choosing the wrong outfit or forgetting to comb our hair, but with sin. Sin is a direct violation of God’s law. Although the Gospel states, “when a brother sins against you,” sin is ultimately committed against the Lord. When we steal from a brother, we do not merely harm him; we offend the Lord by committing an act that displeases Him. While harming our neighbor can strain or destroy earthly relationships, violating God’s law brings far graver consequences, as it imperils our eternal life with Him.

Second, the Gospel emphasizes that the person who sins against us is our brother. Throughout this pericope, the word “brother” refers not only to biological siblings or relatives, but Jesus’ disciples, meaning the fellow members of the Church—our Christian brothers and sisters united by baptism and faith in Jesus Christ. While we certainly ought to correct family members and relatives when they sin, the Lord also requires us to care for our broader spiritual family. The Lord places this responsibility upon us for a reason revealed in the first reading, Ezekiel 33:7–9. Speaking through the prophet Ezekiel, the Lord warns that if we fail to call our brothers to repentance, we share in their guilt. Our silence signals either approval of their actions or indifference toward their souls, both of which displease the Lord.

Third, correcting our brothers is fundamentally a saving act of love. When we love people, we desire the highest good for them, which is ultimately eternal life in heaven. Loving them means helping them reach that goal while urging them to avoid anything that threatens their salvation. By reminding them to repent from their sins, we fulfill the greatest commandments: to love the Lord and to love our neighbor. We love the Lord by fulfilling His desire to guide our brothers away from a sinful life, and we love our brothers by drawing them closer to God.

However, we must also remember that the choice to repent ultimately belongs to them. After doing our best to correct them, if they persist in their sin, we should not grow overly frustrated or consumed by sorrow. Instead, we entrust them to the Lord in prayer, recognizing that only He can transform a human heart. Furthermore, as those who offer correction, we must maintain a humble spirit, acting as servants of the Lord rather than assuming a position of superiority over our brothers. As we care for others through fraterna correctio, we must continually guard our own hearts against pride and hypocrisy.

Manila

Valentinus bayuhadi ruseno, OP

Guide questions:
How often do we remain silent when a brother or sister in Christ strays, and are we holding back out of indifference or a genuine lack of love? Do we approach fraterna correctio with true humility as fellow servants, or do we secretly feel superior to those we are trying to correct? When someone refuses to listen to our gentle corrections, can we peacefully entrust them to God in prayer without giving in to anger, frustration, or pride?

Living Sacrifice

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22nd Sunday in Ordinary Time [A]

August 29, 2026

Rome 12:1-2

In his Letter to the Romans, St. Paul urges the faithful to offer their bodies as a “living sacrifice” (Romans 12:1). For ancient readers, St. Paul’s statement was a striking oxymoron—a figure of speech that combines two words of opposing meaning, such as “bittersweet” or “controlled chaos.” But why was Paul’s concept of a “living sacrifice” an oxymoron in the first place?

In ancient times, people worshiped their gods by offering sacrifices. This was especially true for the Israelites in Paul’s era. Worshippers would travel to the Temple in Jerusalem bringing animals—most commonly lambs—for sacrifice. First, the priests would inspect each animal to ensure it was free of defects. After certification, the worshipper would lay his hands on the animal’s head to symbolically identify himself with it. The animal’s throat was then cut with a swift, continuous motion of a razor-sharp knife to ensure a rapid death. A priest would catch the fresh blood in a sacred basin, stirring it continuously to prevent coagulation, before carrying it to the Altar to splash or sprinkle against its base. Finally, the priests flayed the animal, cut it into portions, and placed either parts of it or the whole victim onto the Altar to be burned (see Leviticus 1–4).

Because sacrifice in both the pagan world and ancient Israel was inextricably linked with the death of the victim, St. Paul’s phrase “living sacrifice” sounded like a direct contradiction. However, Paul was drawing upon a rich Old Testament tradition. The prophets frequently emphasized that animal sacrifices were meaningless without true, heart-felt repentance. King David proclaimed, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:17). Similarly, the prophet Hosea declared God’s message: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (Hosea 6:6).

To become a “living sacrifice” still involves death, but not a physical one. St. Paul explained this personal transformation when he wrote, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” (Galatians 2:20). Paul was not literally executed on a wooden cross; rather, he put to death his ego, selfish interests, and worldly desires to live entirely for Jesus Christ. From that point on, everything he said and did was oriented toward pleasing the Lord and advancing the Gospel.

Just as Jesus offered Himself as a complete sacrifice on the cross, St. Paul surrendered his own body and life to God by living in total conformity with the divine will. In the same way, St. Paul invites us to offer our bodies, work, studies, relationships, rest, and even our sufferings as a living sacrifice. In everything we do, we strive to please God and live according to His will. For Catholics, every daily activity can be united with the self-offering of Jesus in the Holy Sacrifice of the Mass, becoming part of that perfect offering that constitutes true, spiritual worship (Romans 12:1).

Guide questions:
How can we put to death our own egos, selfish desires, and worldly ambitions so that Christ can truly live through us each day? In what ways can we offer our daily routines—our work, studies, relationships, and even our struggles—as a living sacrifice to God? Are we offering God meaningful inner devotion and mercy in our daily actions, or are we simply going through the motions of outward religious habits?