Faith and Work

The texts from the Roman Catholic Lectionary today challenge us to rely on our trust in God to motivate and support our good works in our communities.

Working with Faith

The Reading from the Letter of Paul to the Romans describes our Justification apart from the Law.

* [3:21–31] These verses provide a clear statement of Paul’s “gospel,” i.e., the principle of justification by faith in Christ. God has found a means of rescuing humanity from its desperate plight: Paul’s general term for this divine initiative is the righteousness of God (Rom 3:21). Divine mercy declares the guilty innocent and makes them so. God does this not as a result of the law but apart from it (Rom 3:21), and not because of any merit in human beings but through forgiveness of their sins (Rom 3:24), in virtue of the redemption wrought in Christ Jesus for all who believe (Rom 3:22, 24–25). God has manifested his righteousness in the coming of Jesus Christ, whose saving activity inaugurates a new era in human history.

* [3:21] But now: Paul adopts a common phrase used by Greek authors to describe movement from disaster to prosperity. The expressions indicate that Rom 3:21–26 are the consolatory answer to Rom 3:9–20.

* [3:25] Expiation: this rendering is preferable to “propitiation,” which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Rom 5:8–10), it is humanity that is hostile to God.

* [3:27–31] People cannot boast of their own holiness, since it is God’s free gift (Rom 3:27), both to the Jew who practices circumcision out of faith and to the Gentile who accepts faith without the Old Testament religious culture symbolized by circumcision (Rom 3:29–30). (Romans, CHAPTER 3, n.d.)

Psalm 130 is the De profundis used in liturgical prayers for the faithful departed.

* [Psalm 130] This lament, a Penitential Psalm, is the De profundis used in liturgical prayers for the faithful departed. In deep sorrow the psalmist cries to God (Ps 130:1–2), asking for mercy (Ps 130:3–4). The psalmist’s trust (Ps 130:5–6) becomes a model for the people (Ps 130:7–8). (Psalms, PSALM 130, n.d.)

In the Gospel of Luke, Jesus' Denunciation of the Pharisees and Scholars of the Law recalls their treatment of prophets.

* [11:37–54] This denunciation of the Pharisees (Lk 11:39–44) and the scholars of the law (Lk 11:45–52) is set by Luke in the context of Jesus’ dining at the home of a Pharisee. Controversies with or reprimands of Pharisees are regularly set by Luke within the context of Jesus’ eating with Pharisees (see Lk 5:29–39; 7:36–50; 14:1–24). A different compilation of similar sayings is found in Mt 23 (see also notes there).

* [11:49] I will send to them prophets and apostles: Jesus connects the mission of the church (apostles) with the mission of the Old Testament prophets who often suffered the rebuke of their contemporaries.

* [11:51] From the blood of Abel to the blood of Zechariah: the murder of Abel is the first murder recounted in the Old Testament (Gn 4:8). The Zechariah mentioned here may be the Zechariah whose murder is recounted in 2 Chr 24:20–22, the last murder presented in the Hebrew canon of the Old Testament. (Luke, CHAPTER 11, n.d.)

David Crawford asks why did Jesus have such a problem with these pillars of Jewish religion and society? In the Gospel readings from yesterday and today, we learn that the Pharisees too often misused their religious authority for personal gain and to keep others down.

I am not aware of any Christians today who proudly identify as Pharisees, but pharisaical attitudes are still around. I suspect we all show signs of pharisaical behavior from time to time. (I confess I do.) It helps me to be aware of how easily that can creep into my faith life. It can be tempting to rail against the sins of others and delight in their punishments, forgetting (as today’s reading from Paul reminds us) that all have sinned and fall short of the glory of God. When I fall into this trap, I fail to extend God’s mercy even though I have received it more times than I can count. It can be tempting, because I am a “good” person and a Christian, to believe I know what God wants on political, social, economic and other matters – forgetting that (as I Corinthians 13:9 states) my knowledge of God’s will is only partial. It can be tempting to read the Scriptures as an exercise in gaining information to be used as a type of ammunition against people on “the other side,” all the while forgetting that we received the Word not to brandish as a weapon but as a blessing to bring all people into closer relationship with God. It can be tempting to invoke Jesus as we condemn others, forgetting that Jesus came not to condemn but to save (John 3:16-17) and that God desires that everyone should be saved (I Timothy 2:4). It can be easy to assume that others should be more like me and want what I want – the types of music I like in worship, the political views and parties I support, etc., etc. – forgetting that Christ (not me) is the one we should emulate. (Crawford, n.d.)

Don Schwager quotes “The key of knowledge that opens the kingdom of God,” by Cyril of Alexandria (376-444 AD).

"We consider that the key of knowledge means the law [of Moses] itself, and by faith in him, I mean justification in Christ. Although the law was in shadow and type, yet those types show to us the truth, and those shadows depict to us in many ways the mystery of Christ. A lamb was sacrificed according to the law of Moses. They ate its flesh. They anointed the lintels with its blood and overcame the destroyer. The blood of a mere sheep could not turn away death. Christ was typified under the form of a lamb. He endures to be the victim for the life of the world and saves by his blood those who are partakers of him. One might mention many other instances as well, by means of which we can discern the mystery of Christ sketched out in the shadows of the law. When speaking to the Jews, he once said, 'There is one that accuses you, even Moses, whom you trusted. For if you had believed Moses, you should have also believed me, because he wrote of me' (John 5:45-46). 'You search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness to me' (John 5:39). Every word of divinely inspired Scripture looks to him and refers to him. As it has been shown, if Moses speaks, he typified Christ. If the holy prophets that you name speak, they also proclaimed to us in many ways the mystery of Christ, preaching beforehand the salvation that is by him." (excerpt from COMMENTARY ON LUKE, HOMILY 86) (Schwager, n.d.)

The Word Among Us Meditation on Romans 3:21-30 comments on the beauty of the Christian life. There is indeed no distinction at all. Because everyone is a sinner, everyone can be redeemed. Jesus didn’t die just for Jews or for Gentiles. He didn’t die just for the poor or the wealthy or for the oppressed or the free. No one person and no one group can claim him as their own. Jesus belongs to everyone—and that means everyone can belong to him.

Today’s reading begins with Paul announcing that “the righteousness of God has been manifested” (Romans 3:21). It was manifested at Jesus’ death and at his resurrection. And it continues to be manifested every time ordinary believers put aside animosity, divisions, and prejudice in order to love each other as Jesus loves each one of us!

“Jesus, teach us to live as one in you!” (Meditation on Romans 3:21-30, n.d.)

Friar Jude Winkler comments on how Paul condemns the pagans who worshipped beasts and the Jews who had the Law but failed to follow it. Jesus redefined righteousness as mercy and compassion. Love is more important than observance. The justified are ‘at peace” with God by faith. It is to trust in God as faith and in His mercy as expressed on the Cross. As James says we have to do work to live in God’s love. When we do good we are more able to accept God;s love. We change ourselves. Friar Jude comments that, in Luke, Jesus speaks of the monuments to the prophets built by those whose ancestors had killed them. He chastises those with the “Key of Knowledge” that do not help people follow God’s Law.

Fr. Mike Schmitz contextualizes readings from 1 Maccabees today which covers the beginning of Roman rule over the Jewish people. Additionally, he emphasizes the wisdom from Sirach about surrounding ourselves with influences that lead us closer to God and help us grow in holiness. Today’s readings are 1 Maccabees 8, Sirach 22-23, and Proverbs 22:26-29.

Father Richard Rohr, OFM, recalls the work of Old Testament Scripture scholar Walter Brueggemann (1933–2025) who witnesses Jesus’ prophetic role in his solidarity and his compassion for those on the margins.

Empires live by numbness. Empires, in their militarism, expect numbness about the human cost of war. Corporate economies expect blindness to the cost in terms of poverty and exploitation. Governments and societies of domination go to great lengths to keep the numbness intact. Jesus penetrates the numbness by his compassion and with his compassion takes the first step by making visible the odd abnormality that had become business as usual. Thus compassion that might be seen simply as generous goodwill is in fact criticism of the system, forces, and ideologies that produce the hurt. Jesus enters into the hurt and finally comes to embody it. [2]  

At the end of his book The Tears of Things, Richard Rohr identifies characteristics of those he calls “true prophets” who follow in the footsteps of Jesus and the Hebrew prophets.   

• Prophets embrace religion as a way of creating communities of solidarity with justice and suffering.  

• They look for where the suffering is and go there, just as Jesus did.  

• They speak of solidarity with one God, which also implies union with all else. 

• The prophet learns to be for and with, not against.  

• They are for those who are suffering or excluded.  

• They are centered not on sin but on growth, change, and life.  

• They know that the best teachers are reality itself and creation.  

• They do not reject the way of the priest—they have just moved beyond it alone. [3] (Rohr, n.d.)

Our Baptismal Anointing as priest, prophet, and leader underlines our mission to demonstrate trust in God as we work to be peace and compassion in our environment.

References

Crawford, D. (n.d.). Daily Reflection October 16. Creighton Online Ministries: Home. Retrieved October 16, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-16-2025 

Luke, CHAPTER 11. (n.d.). USCCB. Retrieved October 16, 2025, from https://bible.usccb.org/bible/luke/11 

Meditation on Romans 3:21-30. (n.d.). Word Among Us. Retrieved October 16, 2025, from https://wau.org/meditations/2025/10/16/1408282/ 

Psalms, PSALM 130. (n.d.). USCCB. Retrieved October 16, 2025, from https://bible.usccb.org/bible/psalms/130?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved October 16, 2025, from https://cac.org/daily-meditations/prophetic-solidarity-and-compassion/ 

Romans, CHAPTER 3. (n.d.). USCCB. Retrieved October 16, 2025, from https://bible.usccb.org/bible/romans/3?21 

Schwager, D. (n.d.). Do Not Lose the Key of Knowledge. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 16, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Justice and Judgement

The texts from the Roman Catholic Lectionary today challenge us to assess our judgement of the people in our community who live in precarious situations and our efforts to bring the justice preached by Jesus to these situations.

Justice for Homeless

The Reading from the Letter of Paul to the Romans proclaims God’s Just Judgment.

* [2:1–11] As a first step in his demonstration that Jews enjoy no real moral supremacy over Gentiles, Paul explains that the final judgment will be a review of performance, not of privilege. From this perspective Gentiles stand on an equal footing with Jews, and Jews cannot condemn the sins of Gentiles without condemning themselves.

* [2:6] Will repay everyone according to his works: Paul reproduces the Septuagint text of Ps 62:12 and Prv 24:12.

* [2:11] No partiality with God: this sentence is not at variance with the statements in Rom 2:9–10. Since Jews are the first to go under indictment, it is only fair that they be given first consideration in the distribution of blessings. Basic, of course, is the understanding that God accepts no bribes (Dt 10:17). (Romans, CHAPTER 2, n.d.)

Psalm 62 is a song of trust.

* [Psalm 62] A song of trust displaying serenity from experiencing God’s power (the refrains of Ps 62:2–3 and Ps 62:6–7) and anger toward unjust enemies (Ps 62:4–5). From the experience of being rescued, the psalmist can teach others to trust in God (Ps 62:9–12). (Psalms, PSALM 62, n.d.)

The Gospel of Luke continues Jesus' Denunciation of the Pharisees and Scholars of the Law.

* [11:37–54] This denunciation of the Pharisees (Lk 11:39–44) and the scholars of the law (Lk 11:45–52) is set by Luke in the context of Jesus’ dining at the home of a Pharisee. Controversies with or reprimands of Pharisees are regularly set by Luke within the context of Jesus’ eating with Pharisees (see Lk 5:29–39; 7:36–50; 14:1–24). A different compilation of similar sayings is found in Mt 23 (see also notes there).

* [11:44] Unseen graves: contact with the dead or with human bones or graves (see Nm 19:16) brought ritual impurity. Jesus presents the Pharisees as those who insidiously lead others astray through their seeming attention to the law.

* [11:45] Scholars of the law: see note on Lk 10:25. (Luke, CHAPTER 11, n.d.)

Eileen Wirth offers some thoughts about helping homeless people. When Jesus told the Pharisees that “You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them” she notes a City Council considering two approaches to the issue. One suggestion, hopefully abandoned, would be to disband unsightly encampments and fine residents if they refuse to move. The other calls for disbanding the encampments after helping residents find housing and counseling for mental health, substance abuse or other problems.

But Jesus tells us to “lift one finger to touch them.” There are ways to stay in your comfort zone and still do this: you can swing a hammer at a Habitat for Humanity, build or join your parish St. Vincent de Paul Society. You can even get creative like my daughter did when she was a waitress in high school. Every weekend she would drop off leftover baked goods at a homeless shelter to keep them from being thrown away.

I don’t want to imply that all homeless people are alike. When I did some mentoring for Habitat, I discovered that homeless or poorly housed people seeking a better life were individuals like the rest of us. They’ve just had much more difficult lives than those of us who grew up in stable homes, I marveled at how they coped with problems that would have defeated me like domestic violence and caring for troubled children. Many juggled two horrible jobs just to stay afloat. It was easy to see Jesus in these people.

And now as I’m getting involved in a project for Habitat, I’m reminding myself that Jesus was homeless! (Wirth, 2025)

Don Schwager quotes “Binding heavy burdens on others,” by Origen of Alexandria (185-254 AD).

"Just as the scribes and Pharisees wickedly sat upon the throne of Moses, so do some in the church who sit upon the ecclesiastical throne. There are some in the church who have the right understanding of the law and pass it on correctly. They say what each person needs to do, but they themselves do not do it. Some of them lay heavy burdens upon the shoulders of men, but they won't even lift a finger to help. These are the ones the Savior is talking about when he says, 'Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of God' (Matthew 5:19). There are others, however, who sit on the throne, who act before they speak and speak wisely, restraining those who are disordered. They place merciful burdens on the shoulders of others. They themselves are the first to lift the heavy burden, for the exhortation of other listeners. It is these of whom the Lord speaks when he says, 'He who does so and teaches others to do so, this man will be called great in the kingdom of heaven.'" (excerpt from COMMENTARY ON MATTHEW 9) (Schwager, n.d.)

The Word Among Us Meditation on Romans 2:1-11 comments that God also wants us to withhold judgment (Matthew 7:1). As we refrain from rash judgments—including judgments against those poor drivers out there—we are opening up space in our hearts to receive more of his peace. We recall the ways he has shown us mercy and forbearance, and that helps us grow in patience with the people who annoy us the most.

Only God is the final and just judge. Only he can set everything right. His ways and his thoughts are not ours. So let’s all slow down, breathe a short prayer, and ask him to fill us with his patience and kindness. His judgments are true—and they are merciful!

“Father, help me withhold judgment as you do, especially in those situations that are the most challenging to me.” (Meditation on Romans 2:1-11, n.d.)

Friar Jude Winkler recalls Paul’s earlier teaching in Romans 2 that the pagans deserve to be punished because in the worship of beasts they have become beast-like. He reminds the Jews you are more guilty and you rejected the goodness and forbearance of God. Commenting on punishment to the Jews and Gentiles Paul asserts that everyone deserves to be condemned and God has forgiven. The hypocrisy of the Pharisee is illustrated by tithing on mint and rue by counting grains of salt. This is scrupulosity but not interior conversion. The Scribes interpret the Law as a burden rather than a help. Friar Jude notes we are concerned with rules and external actions more than renewal of our hearts.

Fr. Mike Schmitz explains the importance of wisdom in our everyday lives when we face temptations to gossip, encouraging us in the battle for virtue, wisdom, and goodness. He emphasizes that we must ask the Lord for his wisdom to guide us as we interact with the people around us, just like the Jews prayed before battle. Today’s readings are 1 Maccabees 7, Sirach 19-21, and Proverbs 22:22-25.

Father Richard Rohr, OFM, introduces Theologian Dr. Obery Hendricks Jr. who describes the Jesus he was introduced to in his church communities as a meek and gentle Savior. 

To say that Jesus was a political revolutionary is to say that the message he proclaimed not only called for change in individual hearts but also demanded sweeping and comprehensive change in the political, social, and economic structures in his setting in life: colonized Israel. It means that if Jesus had his way, the Roman Empire and the ruling elites among his own people either would no longer have held their positions of power, or if they did, would have had to conduct themselves very, very differently…. It means that Jesus had a clear and unambiguous vision of the healthy world that God intended and that he addressed any issue—social, economic, or political—that violated that vision. (Rohr, 2025)

We seek the guidance of the Spirit as we accept our mission as disciples of Christ to work to alleviate the suffering in society by social, economic, and political policy that violates the healthy environment that God intends for us.

References

Luke, CHAPTER 11. (n.d.). USCCB. Retrieved October 15, 2025, from https://bible.usccb.org/bible/luke/11? 

Meditation on Romans 2:1-11. (n.d.). Word Among Us. Retrieved October 15, 2025, from https://wau.org/meditations/2025/10/15/1407801/ 

Psalms, PSALM 62. (n.d.). USCCB. Retrieved October 15, 2025, from https://bible.usccb.org/bible/psalms/62?2 

Rohr, R. (2025, October 14). Can We Be Prophets Like Jesus? — Center for Action and Contemplation. CAC.org. Retrieved October 15, 2025, from https://cac.org/daily-meditations/can-we-be-prophets-like-jesus/ 

Romans, CHAPTER 2. (n.d.). USCCB. Retrieved October 15, 2025, from https://bible.usccb.org/bible/romans/2?1 

Schwager, D. (n.d.). You Load Burdens Hard to Bear. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 15, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Wirth, E. (2025, October 15). Daily Reflection October 15, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved October 15, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-15-2025