All 4 volumes are available in paperback & eBook format!
Amazon – Google Play – iTunes – Barnes and Noble – and more!
Natural Justice or Mercy?
Seventh Sunday in Ordinary Time (Year A)
Jesus said to his disciples: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, offer no resistance to one who is evil. When someone strikes you on your right cheek, turn the other one as well.” Matthew 5:38–39
After God set the Israelites free from slavery in Egypt, He established a Covenant with them, centered on the Ten Commandments. Over their forty years in the desert, God continued to speak to Moses, revealing the entirety of what is referred to as the “Mosaic Law,” recorded in the Torah—the first five books of the Old Testament. By the time of Jesus, Jewish society had developed significantly. While the Mosaic Law remained the foundation of their faith and governance, Jewish society had increasingly incorporated traditions and interpretations—including misinterpretations—into daily life. The Pharisees, who became the primary interpreters of the Law, often treated the traditions and teachings derived from it as equally binding. In today’s Gospel, Jesus addresses two of these teachings: “An eye for an eye and a tooth for a tooth” and “You shall love your neighbor and hate your enemy.”
The command to “love your neighbor” is found in the Torah (Leviticus 19:18), but the phrase “and hate your enemy” is not. This notion likely arose from later misinterpretations of the Law, perhaps influenced by commands to separate from sinful or idolatrous nations. Such interpretations could have fostered an attitude of animosity toward those outside the covenant community. This context helps explain why Jesus introduces these traditions with the words, “You have heard that it was said,” rather than, “It is written.”
The first tradition, “an eye for an eye and a tooth for a tooth,” is firmly grounded in the Torah, which states: “Anyone who inflicts a permanent injury on his neighbor shall receive the same in return: fracture for fracture, eye for eye, tooth for tooth” (Leviticus 24:19–20). This principle was designed to ensure proportional justice and to prevent excessive retaliation, thereby avoiding ever-escalating cycles of vengeance. It was not unique to the Torah, it was also practiced by other ancient civilizations, such as the Babylonians. For this reason, the principle can be understood as part of the Natural Law, established by God from the foundation of the world, written on our consciences, and accessible to human reason as a law of natural justice.
In addressing this law of natural justice, Jesus elevates it by calling us to live by grace. Through grace—which perfects and elevates our human nature—we are empowered to live according to the New Law of Justice, rooted in Divine Mercy. Divine Mercy does not abolish natural justice but transcends it, inviting us to respond to wrongdoing not with proportional punishment, but with forgiveness, generosity, and love. Ultimately, those who refuse to accept the transformative gift of grace and choose to reject the New Law of Mercy will face God’s judgment according to natural justice. Because we all sin and fall short of God’s glory, we all, by natural justice, deserve punishment.
Grace alone enables us to live by Divine Mercy. Jesus calls us to love as He loves, to forgive every injury, and to be generous without measure. This is why Jesus concludes today’s Gospel by saying, “So be perfect, just as your heavenly Father is perfect” (Matthew 5:48). Jesus Himself demonstrated this New Law of Grace in its fullness through His Passion and Death, forgiving His persecutors and offering His life as a perfect act of love for all. Like our Lord, we can only fully live in this limitless mercy when we imitate Him and share His mercy with others.
Reflect today on the tension we sometimes feel between God’s limitless Divine Mercy and our innate sense of natural justice. It is natural to experience uneasiness when clinging to retribution for wrongdoing. Only when we turn to grace do we discover the freedom found in striving for the perfection of God’s mercy. Resolve to live by that New Law of Grace, and you will reap abundant rewards.
Most generous Lord, Your mercy and forgiveness know no bounds for those who embrace and live according to the New Law of Grace. Bestow Your Divine Mercy upon me, that I may not only live fully reconciled with You but also become a powerful instrument of Your grace in the world. Help me to love, forgive, and give without limits, so that I may share fully in the New Covenant established by Your Precious Blood. Jesus, I trust in You.
Which is Greater?
Seventh Sunday in Ordinary Time (Year B)
Jesus immediately knew in his mind what they were thinking to themselves, so he said, “Why are you thinking such things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, pick up your mat and walk’? But that you may know that the Son of Man has authority to forgive sins on earth”—he said to the paralytic, “I say to you, rise, pick up your mat, and go home.” Mark 2:8–11
Physical healing was the second glorious gift Jesus gave to this paralytic. The first was when Jesus saw the man’s faith, and the faith of the four who lowered him down through the roof on a mat, and said without hesitation: “Child, your sins are forgiven” (Mark 2:5).
Consider these two gifts: the forgiveness of sins and the physical healing. When Jesus said, “Child, your sins are forgiven,” many people were likely surprised or even perplexed. They may have thought: This man was not lowered down through the roof simply to have his sins forgiven; surely, he came for physical healing!
Though we can only speculate about the varied thoughts of those who witnessed this initial gift of forgiveness, it is helpful to consider our own reactions. If you were present and witnessed the man being lowered down, only to hear Jesus forgive his sins instead of immediately healing him, how would you have responded? Some might have felt a bit of envy. Others, like the scribes—whom Jesus was addressing—reacted in anger, saying, “Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?” (Mark 2:7). Still others, especially the four who lowered the man down, likely received Jesus’ words with deep joy and gratitude, trusting in His authority because of their great faith.
Now consider the second gift: the man’s physical healing. If you saw this crippled man, unable to move, and then saw him healed and walking around at Jesus’ command, how would you have reacted? According to the Gospel, the people were astounded and glorified God, saying, “We have never seen anything like this” (Mark 2:12).
It’s interesting that the gift of forgiveness incurred the wrath and condemnation of the scribes, but the physical healing resulted in the astonishment and praise of those gathered. Were they also astonished at the man’s forgiveness of sins? Did they glorify God at that moment?
The physical miracle was undoubtedly a cause for astonishment and God’s glorification. Not only did it bring the man physical consolation by freeing him from his dreadful condition, but it also revealed Jesus’ divine identity. As the scribes rightly said, “Who but God alone can forgive sins?” Likewise, who but God alone can perform a miraculous healing? No one but God can do this. And this is one of the central points of the healing. While Jesus’ compassion for the man’s physical ailment was a motivation, far more importantly, the man’s healing was a teaching moment for all gathered—including the scornful scribes—meant to instill an understanding of the value of the far greater gift of the forgiveness of sins.
If God alone can perform miracles and forgive sins, then by healing the man, Jesus revealed a profound truth: He is God, and He alone has the authority to forgive sins.
Of the two gifts, the forgiveness of sins was infinitely greater. While his physical ailments would end with death, without the forgiveness of sins, eternal separation from God would remain. The same holds true for each of us.
Reflect today on that which you pray for the most. Do you spend more time praying for favors you want or for mercy and forgiveness? Do you receive that forgiveness regularly in the Sacrament of Reconciliation? Each of us is freely offered the first and greatest gift. By humbling ourselves and having faith in the greatness of this gift, when we confess our sins sacramentally, forgiveness is granted. Nothing in this life is greater.
My forgiving Lord, so often I seek favors that are fleeting and of little value from the perspective of eternity. Grant me the grace to see my life as You see it and to desire above all else the greatest gifts You long to bestow: the forgiveness of my sins and union with You. Help me to prioritize these eternal treasures and to rejoice with holy astonishment when Your mercy is poured out upon me. Jesus, I trust in You.
The Golden Rule
Seventh Sunday in Ordinary Time (Year C)
Jesus said to his disciples: “To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.” Luke 6:27–28
This is difficult to do. But “difficult” is often a prerequisite for “good,” as is the case in today’s Gospel. In this, the Sermon on the Plain, one of Jesus’ most consequential sermons, Jesus goes on to say that we must embrace a radical way of living that defies worldly logic: offering the other cheek to the one who strikes us, giving generously without expecting repayment, and loving not only those who love us but also those who oppose us.
We are naturally drawn to self-preservation. When we are struck, cheated, or hated, our tendency is to fight back. This response stems from our fallen human nature, which is weakened by Original Sin and inclined toward selfishness. Today’s Gospel calls us to rise above these impulses by allowing grace to permeate our souls so deeply that God’s Divine Mercy becomes our immediate response, rather than anger or a false sense of self-preservation. While difficult, this is the best thing we can do because it requires a profound depth of charity.
We do not always immediately perceive sacrifice and self-denial as good, yet these virtues were central to Jesus’ mission and identity. Imitating Him inevitably leads us to the wisdom He preached. Yet, because Jesus’ teaching is impossible to accept unless our minds and wills are elevated by grace, He mercifully offers what is often referred to as the “Golden Rule” to help us begin: “Do to others as you would have them do to you” (Luke 6:31). This principle serves as a foundational guide, offering a tangible way to approach even the most challenging situations of injustice.
Think about the ways Jesus’ radical call challenges you. Can you think of concrete examples of how you have been mistreated? When such moments come to mind, most of us focus on the harm we suffered and feel drawn to seek justice. When the wound is deep, it is easy to entertain thoughts of retaliation. However, Jesus calls us to consider another path. Anger and vengeance might offer temporary relief, but they fail to bring true freedom. Divine Mercy, forgiveness, and charity are the only responses capable of freeing us from the lingering effects of sin.
By loving our enemies, doing good to those who hate us, blessing those who curse us, and praying for those who mistreat us, we are not justifying evil—we are doing the opposite and more. While Jesus’ commands to turn the other cheek or offer our cloak might be metaphorical rather than literal, the message is clear: Mercy, forgiveness, and supernatural generosity are the most effective responses to every evil we suffer.
In the end, God will administer Divine Justice. That is His role, not ours. Our mission in this life is to glorify God and save our souls. God is glorified when we imitate Jesus’ prayer on the Cross: “Father, forgive them, they know not what they do” (Luke 23:34). If praying that prayer or manifesting Divine Mercy is difficult, return to the Golden Rule: “Do to others as you would have them do to you.”
We all sin against others. When you sin, consider the joy and relief of being forgiven by someone whose love for you is even greater than your failings. What a profound grace! This depth of love has the power not only to free us from the oppressive weight of being sinned against but also to inspire repentance and conversion in others.
Reflect today on any concrete examples of how Jesus’ teaching challenges you. To whom do you need to show mercy in the face of injustice? To whom are you called to show radical generosity, even when faced with apparent ingratitude? We must rise above the confusion and hurt that injustice inflicts upon us and discover the wisdom of uniting ourselves with The Divine Mercy Jesus preached and lived. Doing so is not only the path to true freedom but also one of the greatest acts of charity we can offer.
God of unfathomable mercy, You not only taught us about the necessity of Divine Mercy but also lived it perfectly, manifesting it through Your Passion and Death. Free me, I pray, from the burden of anger and hurt that weighs upon my heart. Grant me a heart like Yours, one filled with radical love and boundless compassion, so that I may fully live the mercy to which You call me. Jesus, I trust in You.
From Glory to the Demonic
Monday of the Seventh Week in Ordinary Time
“Teacher, I have brought to you my son possessed by a mute spirit. Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so.” He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.” Mark 9:17–19
As the scene unfolded, the boy was brought to Jesus. The demon immediately threw the boy into convulsions: He fell to the ground, rolled around, and began to foam at the mouth. In that moment, all present came face to face with pure evil.
Though such a scene is rare, demons are real. They hate us, seek to destroy us, and are masters of deception. Why would God permit such torment? While the existence of such torment remains mysterious—referred to by the Church as the mysterium iniquitatis, the “mystery of evil”—God allows it only within the bounds of His providence. Even evil, in God’s hands, is permitted in order to manifest His glory, purify faith, and reveal His authority. Despite the mystery of evil present in today’s Gospel, the solution is clear: Jesus rebuked the deaf and mute spirit, commanded it to come out of the boy and never to enter him again. And the demon obeyed.
The context of this deliverance is significant. Jesus had just been on the mountain with Peter, James, and John, where He was transfigured, radiating divine glory as He spoke with Moses and Elijah. The three Apostles were filled with wonder and awe. Their experience of the Transfiguration was permanently seared into their memory, giving them much to ponder and hope for throughout their lives.
Jesus and the three Apostles went from an experience of the height of Jesus’ glory to the depths of demonic possession. This is symbolized by their ascent and descent of the mountain and mirrors God’s Incarnation, as He descended from the glories of Heaven to the depths of the earth, where He conquered demons, sin, and death.
Jesus’ words prior to this deliverance teach us much about our need for faith. His initial lament—“O faithless generation, how long will I be with you? How long will I endure you?”—is both a sorrowful rebuke and a challenge. He was not being critical but was pointing to the root cause of evil in the world: a lack of faith in God. This statement reflects divine truth expressed through Jesus’ human sorrow. As God, He longed for all people to be free from evil oppression, yet the disciples’ lack of faith limited their ability to overcome it. Hence, the appropriate human response from the Son of God was sorrow, which He beautifully and powerfully expressed.
This same sorrow is evident in Jesus’ exchange with the boy’s father, who pleaded, “But if you can do anything, have compassion on us and help us.” This evoked a strong response from Jesus: “‘If you can!’ Everything is possible to one who has faith.”
All too often, the father’s plea mirrors our own prayers. We might beg God for grace, profess trust in Him, and yet, hidden within our words, we whisper: “If you can.” Despite the father’s faltering faith, it was enough for Jesus to deliver his son. This lack of complete faith is reflected in the father’s response: “I do believe, help my unbelief!”
Reflect today on the full context of this scene, and examine your own faith—or lack thereof—in its light. Begin by contemplating the Most High and Glorious God descending to you, as Jesus descended from the Mount of the Transfiguration. Then, present to Him the evil that afflicts you. Pray with the father, “I do believe, help my unbelief!” Allow Jesus’ lament to touch and challenge you, calling you to a firmer faith. When His answer comes and He delivers you from evil, let that experience produce an even greater gift: an increase in your faith and trust in God. Only by turning to God in faith can we confront and overcome the mystery of evil in our lives.
Most High and Glorious God, You descended to the depths of the earth to bring the glory of Heaven to us, Your sinful people. I count myself among the sinful and cry out, “I believe, help my unbelief!” Increase my faith in You, and deliver me from all evil, that I may walk in freedom as a child of God. Jesus, I trust in You.
Becoming the “Least” Significant
Tuesday of the Seventh Week in Ordinary Time
“If anyone wishes to be first, he shall be the last of all and the servant of all.” Taking a child, he placed it in their midst, and putting his arms around it, he said to them, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.” Mark 9:35–37
After the Transfiguration, Jesus, Peter, James, and John returned down the mountain to find a crowd and a boy possessed by a demon. Despite trying, the Apostles who were not taken up the mountain with Jesus had been unable to cast out the demon. Once Jesus cast the demon out, He explained that such a demon could only be cast out by prayer, something the Apostles had not yet perfected. Despite their failure, this became a teaching moment.
Today’s Gospel begins immediately after that experience and provides the Apostles with other teaching moments. Jesus took them on a journey through Galilee and along the way began to reveal that He would soon suffer and die. Though our Lord’s explanation was perfect, they did not understand Jesus and were afraid to question Him.
The fear they experienced, when faced with divine truths, is common to us all. Oftentimes we do not even realize how deeply God’s truths challenge us. Even though the Apostles knew, loved, and followed Jesus as the Messiah, their minds and hearts were not yet capable of the depth of prayer they needed to combat demons or the openness needed to comprehend divine mysteries, such as the inestimable value of Jesus’ Passion.
As they walked along, their inadequacy surfaced again. Some of them quietly argued about who was the greatest. Perhaps the nine felt envious that Peter, James, and John were taken up the mountain without them. Those three might have even questioned the other nine’s inability to cast out the demon. Fortunately, Jesus intervened by taking a child and gently explaining that the first among them must be the last and the servant of all.
The image of Jesus taking a child in His arms is most endearing. In many countries today, children are treated with tender care and are the highlight of their parents’ lives. Loving parents would do anything for the wellbeing of their children, even laying down their lives for them. However, this was not always the case.
In much of the ancient world, and even in some cultures today, children were among the least significant members of society, possessing no power or status. Due to the high infant mortality rate, many cultures refrained from fully honoring or valuing a child until the child reached maturity. Furthermore, because hard work and productivity were necessary for a family’s survival and children were entirely dependent on their parents, they were not treated with the same respect as adults. In the Greco-Roman world, a father even had the legal right to abandon a child at birth, leaving it to die or to be taken by others. Though this is shocking today, it was a stark reality of life at that time.
This cultural backdrop adds much to our understanding of today’s Gospel, revealing how Jesus’ action overturned the societal norms that influenced even the Apostles’ own perceptions of greatness. By embracing a mere child, Jesus challenges His disciples—and us—to see greatness not in power or status but in humility and dependence on God. A child’s humility, weakness, trust, and openness exemplify the essential qualities of discipleship, reminding us that true greatness is found in surrendering ourselves to God and serving others with love.
Reflect today on the challenges faced by the Apostles, as Jesus continued to reveal divine truths to them. Their inability to immediately understand and the fear that kept them from being open to His words are struggles we all share. Ponder how readily you turn to face Christ’s Passion in your own life. Are you willing to take up your cross and follow Him? Does the call to selfless sacrifice resonate deeply, or does fear cause you to hesitate, leading to confusion? Strive to imitate a child’s humility, weakness, dependence, and trust. In doing so, you will open yourself to God’s teaching, allowing Him to manifest His greatness through you.
Lord of all greatness, dispel every fear from my heart and help me to see Your Cross as the glorious path to my sanctification and true greatness. Grant me the grace to embrace my own crosses with the trust, humility, and dependence of a child. May Your sacrificial love be manifested in and through me, drawing me ever closer to You. Jesus, I trust in You.
The Fullness of Truth and Grace
Wednesday of the Seventh Week in Ordinary Time
John said to Jesus, “Teacher, we saw someone driving out demons in your name, and we tried to prevent him because he does not follow us.” Jesus replied, “Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us.” Mark 9:38–40
The word “catholic” derives from the Greek katholikos, and conveys the sense of something universal, comprehensive, or all-encompassing. The earliest known use of katholikos in a Christian context is found in the writings of Saint Ignatius of Antioch, near the end of the first century. In his letter to the Church in Smyrna, he wrote, “Wherever Jesus Christ is, there is the catholic Church.” Ignatius used “catholic” to describe the Church as the universal body of Christ, present wherever faithful Christians gather under the authority of a bishop. This usage also served to distinguish the true Church from the heretical sects that had begun to arise.
Though Christ’s mission from the time of the early Church through today is to evangelize all people and draw them into full communion with the Catholic Church—where the fullness of Truth and the Sacraments are found—today’s Gospel offers valuable insight into how we are to relate to those who are not in full communion with the Church. Jesus’ response to John reminds us that God’s grace can work in ways that transcend visible boundaries and that those who act in His name, even if imperfectly united with the Church, may still participate in His mission (cf. Catechism of the Catholic Church 819, 1257). This calls us to approach others with charity, humility, and a spirit of collaboration, while remaining faithful to the call to proclaim the fullness of the Gospel.
John, the “beloved disciple,” expressed his concern that someone who was not explicitly a disciple of Jesus was casting out demons in Jesus’ name. This troubled John and the other disciples, and they tried to stop the man. However, because John later brought this concern to Jesus, we can infer that the man likely ignored their objections and continued his ministry, successfully using Jesus’ name.
Like John, among faithful Catholics the desire to protect the faith’s integrity and unity is good. However, when misapplied, it can sometimes lead to an unnecessary division. While the intent is often good, Jesus does not share the same concern that John feels. His statement, “For whoever is not against us is for us,” could be described as a teaching of “divine inclusivity.” This inclusivity is not to be confused with the modern worldly sense, where heretical or immoral views are passively accepted. Rather, divine inclusivity acknowledges that some outside the visible bounds of the Catholic Church might still be in a state of grace and capable of cooperating with God’s will through acts of charity, wisdom, and divine authority.
The challenge for faithful Catholics today is to balance the essential duty to evangelize and draw all people into the fullness of the faith, while avoiding an isolationist mindset that treats those outside the Church as entirely separated from Christ. In reality, many non-Catholics bear undeniable good fruit for the Kingdom of God. As Jesus reminds us, “So by their fruits you will know them” (Matthew 7:16).
Reflect today on the incredible grace you have been given to be a member of the Catholic Church. Though sin clearly pervades the individual members, the Church Herself is the Spotless Bride of Christ (cf. Ephesians 5:27). Allow your love for the Church to extend to those who remain outside the visible boundaries of the Catholic Church, to all who bear good fruit for the Kingdom of God. Pray that all who live by God’s grace may one day be fully united in the Church, and ask for the wisdom to recognize and rejoice in the fruits of God’s work in others, always remembering Jesus’ words: “Whoever is not against us is for us.”
My divine Lord, You desire that “everyone be saved and come to knowledge of the truth” (1 Timothy 2:4). Fill my heart with gratitude for the undeserved gift of knowing You as a member of Your holy Church. As I strive to draw others closer to You, grant me the wisdom to recognize Your good works in them, to rejoice in those works, and to pray fervently for their union with the fullness of faith and grace in Your Church. Strengthen my trust in Your divine plan and help me to always seek Your will. Jesus, I trust in You.
Building the Foundation First
Thursday of the Seventh Week in Ordinary Time
“If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna, into the unquenchable fire. And if your foot causes you to sin, cut if off…” Mark 9:43–45
In interpreting this passage, the Church Fathers overwhelmingly view the hand, foot, and eye as symbols of various aspects of life—relationships, actions, desires, or personal habits—that could lead one into sin. The imagery evokes a jarring response, emphasizing the exceptional priority we must place on avoiding mortal sin. Saint Bede spoke of the “hand” as symbolic of an intimate friend who leads us into sin. Others identified the hand as a representation of pride that drives one to seek worldly honors, actions and habits that offend God, or unchecked desires that lead to spiritual blindness.
Prayerfully pondering this Gospel is likely unpleasant—but that is precisely the point. The mortal sin to which this passage refers must become as repugnant to us as the idea of severing a hand or foot, or plucking out an eye. Some might argue that those who are more civil or sophisticated need not contemplate such violent imagery, but this approach violates the Gospel. While unsettling, Jesus’ use of this imagery forces us to confront the seriousness of sin and its eternal consequences. Because Jesus preached it, we must meditate on it.
This shocking imagery continues: “Better for you to enter into the Kingdom of God with one eye than with two eyes to be thrown into Gehenna, ‘where their worm does not die, and the fire is not quenched’” (Mark 9:47–48). By the time of Jesus, Gehenna had become a symbolic term for the final, eternal punishment of the wicked, echoing the vivid imagery found in the closing lines of Isaiah’s prophetic teaching: “They shall go out and see the corpses of the people who rebelled against me; For their worm shall not die, their fire shall not be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24).
Originally, Gehenna—the Valley of Ben-Hinnom—was a location near Jerusalem, infamous for idolatry and child sacrifices offered to the pagan god Molech (see 2 Kings 23:10; Jeremiah 7:31). These abominable practices rendered the valley a symbol of divine judgment and condemnation. By the time of Jesus, Gehenna had become associated with unquenchable fire and undying worms, evoking the eternal consequences of sin and rebellion against God.
Meditating on this horrific imagery is well-supported by Saint Ignatius of Loyola, co-founder of the Jesuits, who developed the format for a thirty-day retreat known as the Spiritual Exercises. In the first week of the retreat, Ignatius offers the retreatant a series of meditations on sin and the dire consequences of mortal sin—hell. The purpose of these meditations is not to lead the retreatant into discouragement or despair, but rather the opposite: to foster a profound realization of the horror of sin and its eternal consequences, forming a healthy repulsion for sin itself. This foundational week sets the stage for meditations on the life of Christ and the grace to which we are called. According to Ignatius, however, this foundational emphasis on repentance and the gravity of sin must not be ignored, for without it, the soul is not prepared to embrace the transformative power of God’s mercy and grace.
Reflect today on this evocative yet essential imagery. If you find it unpleasant, remind yourself that such meditation is an essential foundation for the repentance that leads to the fullness of grace. Just as one would not build a house without a foundation, dismissing it as unnecessary because it is unseen, so the Christian must not attempt to build a life of grace without first ensuring a firm foundation. Do the difficult work of examining your relationships, actions, desires, and personal habits in the light of the Gospel. “Cut off” and “pluck out” those things that keep you from Christ by repenting and changing. Only then will you be prepared for the joy and glory that awaits you.
Most loving God, You invite us to share in the glory of Heaven by being transformed through a life of grace. Grant me the courage and wisdom to build a strong foundation of repentance by facing my sins and turning away from them. May this foundation become the starting point for the life of glory to which I am called, and then become strengthened through prayer, sacrifice, mercy, and grace. Jesus, I trust in You.
The New Covenant
Friday of the Seventh Week in Ordinary Time
But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, ‘God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate.” Mark 10:5–9
In early Israel, following the Exodus and during the time of Moses, divorce was a common practice, often leaving women in a difficult social and economic position. In Deuteronomy 24:1–4, Moses tolerated the existing custom of divorce but sought to limit and regulate it, introducing safeguards to protect women and clarify their status after divorce. By requiring a written certificate, Moses ensured that a woman’s freedom to remarry was formally recognized, reducing the potential for disputes or mistreatment.
Moses did not present divorce as good or as part of God’s eternal plan for marriage. Rather, his intent was to diminish the consequences of this already widely accepted practice. This regulation was a practical response to human weakness and sinfulness caused by a “hardness of hearts.” By imposing structure and limitations, Moses aimed to uphold a measure of justice and dignity within the brokenness of human relationships.
Ultimately, Jesus restores the understanding of marriage as God originally intended: a sacred and indissoluble union between husband and wife. While the Mosaic Law provided temporary accommodations for human failings, God’s plan from the beginning was for marriage to reflect His covenantal, faithful, and unbreakable love.
In today’s Gospel, the Pharisees asked Jesus, “Is it lawful for a husband to divorce his wife?” (Mark 10:2). Mark tells us that they posed this question to test Him. At that time, there was wide disagreement among pharisaical groups about divorce and its permissibility. Some believed the Mosaic Law allowed divorce only for grave reasons, such as adultery, while others permitted it for nearly any cause. Their test likely aimed to trap Jesus into siding with one group, exposing Him to criticism from the other.
Our Lord’s response transcended their debate, pointing back to God’s original intent: “From the beginning of creation, God made them male and female… Therefore what God has joined together, no human being must separate.” By quoting Genesis, Jesus reaffirms the sacred permanence of marriage, teaching that it is not a mere human institution but a divine covenant. In doing so, He not only challenges their legalistic approach but also asserts His authority as the divine Lawgiver, restoring marriage to its original dignity and intent.
In addition to recalling God’s original design for marriage, Jesus’ teaching also prefigures the Christian understanding of marriage as a Sacrament. In Matrimony, the couple becomes a living sign of Christ’s love for His Church—faithful, permanent, and self-giving. Through the grace of this Sacrament, the spouses are united not only to one another but also to Christ, who strengthens them to live out their marital vocation in holiness.
Reflect today on the solemn vows and covenant you have made. When we reflect upon Jesus’ statement, “Therefore what God has joined together, no human being must separate,” we should see it not only as an affirmation of the sacredness and indissolubility of Marriage but also as a teaching about our covenantal relationship with God. Just as a couple makes solemn vows to one another, entering into a lifelong union of love and fidelity, so too are we called to make and renew our vows to God. This divine union begins at Baptism, where we are united to Christ and become members of His Body. It is strengthened through Confirmation, where we receive the fullness of the Holy Spirit, and it is renewed and perfected every time we partake of the Eucharist—the ultimate expression of the New Covenant of grace, sealed by Christ’s Sacrifice and His abiding presence in our lives.
Lord of the New Covenant, You call a husband and wife to participate in and reflect the sacred Covenant You have established with Your Church—a Covenant of fidelity, permanence, and self-giving love. Strengthen all marriages, sanctify them in Your grace, and help spouses to mirror Your divine love. Renew Your Covenant with me, Lord, especially each time I partake of Your Sacred Body and Blood in the Eucharist. May this holy union draw me closer to You and strengthen my trust in Your unfailing love. Jesus, I trust in You.
The Love of Holy Indignation
Saturday of the Seventh Week in Ordinary Time
People were bringing children to Jesus that he might touch them, but the disciples rebuked them. When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the Kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the Kingdom of God like a child will not enter it.” Then he embraced the children and blessed them, placing his hands on them. Mark 10:13–16
The Gospel earlier this week also included Jesus’ expression of love for children. As the Apostles talked along the way on a journey through Galilee, they argued among themselves about who was greatest. When Jesus confronted them about this, He called a child to Himself, embraced the child, and said, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.” (Mark 9:37)
In much of the ancient world, children were among the least significant members of society. Though parents naturally love their children, due to the high infant mortality rate and the value many societies placed on work and productivity, children were often not well regarded until they reached maturity and became productive.
Despite having just witnessed Jesus’ affection for children and hearing His teaching on their value, the Apostles appear to have quickly forgotten the lesson and returned to the common cultural bias. In today’s Gospel, when parents brought their children to Jesus, trusting in His blessing, the Apostles responded not with welcome but with rebuke. It seems the parents understood Jesus’ love for children, including those adults who were childlike—humble, dependent upon God, trusting, and sincere. They might have believed that even His touch would pour blessings upon these, the most vulnerable and “least significant” in society.
Jesus’ reaction to the Apostles was much stronger than usual: “He became indignant.” His indignation was likely caused in part by their dismissal of these precious children, whom God loves with perfect love. It might also have been because the Apostles had so quickly forgotten the lesson He had recently taught them about true greatness.
God’s indignation toward us is not irrational, as are most angry emotional responses that we have toward others. Anger itself, as a human passion, is neither good nor bad. It’s a morally neutral emotion. When anger is based in irrationality and a lack of charity, it is a sin. But when it flows from true charity and is expressed rationally and with self-control, by the grace of God, it becomes a powerful instrument, helping others to change.
Jesus’ indignation toward the Apostles was not merely an emotional response but a deliberate act of love. His righteous anger corrected and reminded them—and us—of the infinite value of the humble, the trusting, and the vulnerable in God’s Kingdom. This serves as an invitation to examine whether we truly embody these childlike qualities in our spiritual lives and whether we welcome others, especially the least, with the same open-hearted love that Jesus shows.
His indignation is also a reminder to us that when we sin and experience the consequences of those sins, God is not punishing us out of spite. Instead, He is lovingly rebuking us as a way of waking us up to the need to change. This rebuke may come in the form of a guilty conscience, a sense of spiritual restlessness, or even the consequences of our actions. Each of these moments is an opportunity to turn back to Him with humility and trust.
Reflect today on Jesus’ loving indignation toward His Apostles. Consider any ways that He treats you similarly. Are there persistent sins you fail to address that require a loving rebuke? Are you indifferent at times, slow to listen and respond, or complacent? God’s love is fierce and all-consuming. Allow Him to love you in a way that draws you closer to Him, even if that love takes the form of a holy indignation that stirs your heart to change.
Most righteous Lord, at times Your love for me is tender and inviting, and at times it is firm and challenging. Please help me to listen to You and to respond to Your Gospel, especially heeding Your loving rebukes, so that I will continually change my ways and serve Your holy will. Jesus, I trust in You.
All 4 volumes are available in paperback & eBook format!
Amazon – Google Play – iTunes – Barnes and Noble – and more!
