Credit Our Community

The texts from the Roman Catholic Lectionary today challenge us to celebrate and credit our connection to a community as a primary source of life and love.

Community Action

In the Reading from the Letter to the Romans, Paul offers Greetings and prays a Doxology.

* [16:1–23] Some authorities regard these verses as a later addition to the letter, but in general the evidence favors the view that they were included in the original. Paul endeavors through the long list of greetings (Rom 16:3–16, 21–23) to establish strong personal contact with congregations that he has not personally encountered before. The combination of Jewish and Gentile names dramatically attests the unity in the gospel that transcends previous barriers of nationality, religious ceremony, or racial status.

* [16:25–27] This doxology is assigned variously to the end of Rom 14; 15; 16 in the manuscript tradition. Some manuscripts omit it entirely. Whether written by Paul or not, it forms an admirable conclusion to the letter at this point.

* [16:25] Paul’s gospel reveals the mystery kept secret for long ages: justification and salvation through faith, with all the implications for Jews and Gentiles that Paul has developed in the letter. (Romans, CHAPTER 16 | USCCB, n.d.)

Psalm 145 declares the “works of God” make God present and invite human praise.

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

The Gospel of Luke presents an Application of the Parable of the Dishonest Steward.

* [16:8b–13] Several originally independent sayings of Jesus are gathered here by Luke to form the concluding application of the parable of the dishonest steward.

* [16:8b–9] The first conclusion recommends the prudent use of one’s wealth (in the light of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward.

* [16:9] Dishonest wealth: literally, “mammon of iniquity.” Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning “that in which one trusts.” The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, “eternal tents,” i.e., heaven.

* [16:10–12] The second conclusion recommends constant fidelity to those in positions of responsibility.

* [16:13] The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Lk 12:22–39). God and mammon: see note on Lk 16:9. Mammon is used here as if it were itself a god.

* [16:14–18] The two parables about the use of riches in chap. 16 are separated by several isolated sayings of Jesus on the hypocrisy of the Pharisees (Lk 16:14–15), on the law (Lk 16:16–17), and on divorce (Lk 16:18).

* [16:14–15] The Pharisees are here presented as examples of those who are slaves to wealth (see Lk 16:13) and, consequently, they are unable to serve God.(Luke, CHAPTER 16 | USCCB, n.d.)

Steve Scholer contrasts the “swing for the fences” culture in which we live, and the “go big or go home” swagger that many of our sports stars exude with the wisdom of Mother Teresa.

The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones, was one Mother Teresa read often. It became part of her very essence and being. Attention to the small things, not swinging for the fences, is what is important.

How we go about our daily affairs defines our true relationship with Jesus. Are we the type who does the right thing only when we know others may be watching us? Are we the ones whose charity is measured by whether our names appear on the honor roll of donors? Or, conversely, no matter how big or how small the matter, do we do what Christ calls us to do, to love one another without measuring the cost? (Scholer, n.d.)

Don Schwager quotes “Jesus recommends the foresight, prudence, and ingenuity of the steward,” by Augustine of Hippo, 354-430 A.D.

"Mammon is the Hebrew word for 'riches,' just as in Punic the word for 'profit' is mammon. What are we to do? What did the Lord command? 'Make yourselves friends with the mammon of iniquity, so that they too, when you begin to fail, may receive you into eternal shelters.' It is easy, of course, to understand that we must give alms and a helping hand to the needy, because Christ receives it in them... We can understand that we have to give alms and that we must not really pick and choose to whom we give them, because we are unable to sift through people's hearts. When you give alms to all different types of people, then you will reach a few who deserve them. You are hospitable, and you keep your house ready for strangers. Let in the unworthy, in case the worthy might be excluded. You cannot be a judge and sifter of hearts." (excerpt from Sermon 359A.11-12) (Schwager, n.d.)

The Word Among Us Meditation on Romans 16:3-9, 16, 22-27 urges us to take a moment and think about some of our fellow parishioners. For each of them, see if we can name one way that their presence, their gifts, or their prayers have helped people in our church. See if we can find one thing about each of them that we are grateful for.

This weekend at Mass, pay special attention to the people who are there to serve: the ushers, the altar servers, the musicians and deacons and lectors. Each of them is bearing the presence of Christ to their brothers and sisters. Each of them is bringing his love and his grace to them. To you. How can you thank them today?

“Lord, open my eyes to see how powerfully you are at work in my brothers and sisters.” (Meditation on Romans 16:3-9, 16, 22-27, n.d.)

Friar Jude Winkler notes that in this Romans passage, Paul greets a great number of people who he knows but he had never been in Rome. Paul sent copies to other communities and Romans 16 was likely sent to Ephesus around this time and people from Coritnth and others including  a woman as an apostle are mentioned. and the “writer” identified is likely the copier of the letter. It was a good letter and he is writing to a community and copies others to protect accuracy. In the Gospel, Luke instructs that If you have received dishonest wealth use it to share with those who do not have. If we try to possess that wealth we will lose it. Friar Jude comments that John and Matthew are tough with the Pharisees, but Luke, a Gentile, is a bit less tough.

Fr. Mike Schmitz celebrates the accomplishment of reading the entire Old Testament and wraps up the books of 2 Maccabees and Wisdom, talking through the key themes of the Old Testament visible in the conclusions to these books. He also discusses the motivation of the Maccabees to defend the temple and maintain its purity as well as uphold God’s honor. Today’s readings are from 2 Maccabees 15, Wisdom 19, and Proverbs 25:21-23

Fr. Richard Rohr, OFM, introduces New Testament scholar Amy-Jill Levine, referencing Matthew 5:11, who challenges any temptation we might have to make the Beatitudes only blessings for ourselves, instead of ways that we can become a blessing for others. 

On those who find themselves having others “utter all kinds of evil” against them on account of Jesus or who suffer for carrying the name “Christian,” Jesus is not talking about the so-called war on Christmas, what decorations appear on the winter-season coffee cup, or whether the mall rings with sounds of “Happy holidays” rather than “Merry Christmas.” This is not persecution. This is respect for those who do not identify as Christian. Jesus’s concern is that one welcome the strangers, not hit them over the head with candy canes and tinsel. He is [instead] aware of those who risk their lives to live the gospel. In parts of the world, the practice of Christianity is illegal, churches are bombed, and children are hounded. To be aware of this persecution should prompt his followers to risk their reputations to make peace when others in their neighborhoods—the people without the tree in the living room or the lights by the door—are persecuted for being different. (Rohr, n.d.)

We praise God and seek the help of the Spirit to celebrate the diverse community of the children of God with whom we labour in the vineyard to share love, care and compassion.

References

Luke, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved November 8, 2025, from https://bible.usccb.org/bible/luke/16?9 

Meditation on Romans 16:3-9, 16, 22-27. (n.d.). Word Among Us. Retrieved November 8, 2025, from https://wau.org/meditations/2025/11/08/1425337/ 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Readings. Retrieved November 8, 2025, from https://bible.usccb.org/bible/psalms/145?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. CAC.org. Retrieved November 8, 2025, from https://cac.org/daily-meditations/living-the-sermon-on-the-mount-weekly-summary/ 

Romans, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved November 8, 2025, from https://bible.usccb.org/bible/romans/16?3 

Schwager, D. (n.d.). Who Will Entrust to You the True Riches? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 8, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Scholer, S. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 8, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-8-2025 

Covenant and Yes

The texts from the Roman Catholic Lectionary, today, the Fourth Sunday of Advent, urge us to examine the Covenant to which we are called and implore the Holy Spirit to help us voice our “Yes” to God.

Fourth Sunday of Advent

The reading from the Second Book of the Prophet Samuel establishes God’s Covenant with David.

* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5. (2 Samuel, CHAPTER 7 | USCCB, n.d.)

Psalm 89 praises God’s Covenant with David

* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30. (Psalms, PSALM 89 | USCCB, n.d.)

The reading from the Letter of Paul to the Romans is a Final Doxology.

 [16:25–27] This doxology is assigned variously to the end of Rom 14; 15; 16 in the manuscript tradition. Some manuscripts omit it entirely. Whether written by Paul or not, it forms an admirable conclusion to the letter at this point.

* [16:25] Paul’s gospel reveals the mystery kept secret for long ages: justification and salvation through faith, with all the implications for Jews and Gentiles that Paul has developed in the letter. (Romans, CHAPTER 16 | USCCB, n.d.)

In the Gospel of Luke the Birth of Jesus is foretold.

* [1:26–38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Lk 1:11–12, 26–29) and then told by the angel not to fear (Lk 1:13, 30). After the announcement is made (Lk 1:14–17, 31–33) the parent objects (Lk 1:18, 34) and a sign is given to confirm the announcement (Lk 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Lk 1:32–33) and Son of God (Lk 1:32, 35).

* [1:32] Son of the Most High: cf. Lk 1:76 where John is described as “prophet of the Most High.” “Most High” is a title for God commonly used by Luke (Lk 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17).

* [1:34] Mary’s questioning response is a denial of sexual relations and is used by Luke to lead to the angel’s declaration about the Spirit’s role in the conception of this child (Lk 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God.

* [1:36–37] The sign given to Mary in confirmation of the angel’s announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary’s pregnancy, for nothing will be impossible for God. (Luke, CHAPTER 1 | USCCB, n.d.)

Eileen Burke-Sullivan comments that the passage from 2 Samuel reminds her of God telling St. Francis of Assisi to “rebuild his house.”

Francis thinks God wants him to repair a dilapidated little Chapel of San Damiano.  But God wants Francis to build back up the Communion of the Church that was falling apart in the 12th Century through the pursuit of wealth and power – (sounds familiar doesn’t it?).  Too often David’s vocation to build a family of believers, Jesus’s Birth, and St. Francis’s task are romanticized by various admirers rather than realized by serious imitators.

 At this 11th hour of the Advent Season we hear the Angel Gabriel tenderly invite Mary – a descendent of David’s House, but a young uneducated woman of the marginalized of Israel, to be a house for God.  She is asked to show every human how to provide God a home among us.  God asks us, as He asked David and Mary to let him build us into a house for Him to dwell in forever. (Burke, 2023)

Don Schwager quotes “Jesus is Son of God and Son of Mary,“ by Bede the Venerable, 672-735 A.D.

"We should carefully note the order of the words here, and the more firmly they are engrafted in our heart, the more evident it will be that the sum total of our redemption consists in them. For they proclaim with perfect clarity that the Lord Jesus, that is, our Savior, was both the true Son of God the Father and the true Son of a mother who was a human being. 'Behold,' he says, 'you will conceive in your womb and give birth to a son' - acknowledge that this true human being assumed the true substance of flesh from the flesh of the Virgin! 'He will be great and will be called the Son of the Most High' - confess too that this same Son is true God of true God, co-eternal Son forever of the eternal Father!" (excerpt from HOMILIES ON THE GOSPELS 1.3.22) (Schwager, n.d.)

The Word Among Us Meditation on Luke 1:26-38 comments that as unique as Mary’s situation was, it is also very familiar. Who among us hasn’t felt at times as if we were walking a path that no one else has walked? Who hasn’t felt at times as if we were all alone, with no one to guide us? We may not have responded as sinlessly as Mary did, but just the fact that she has gone before us can bring us great comfort.

Mary knows what it’s like to have her life turned upside down. She knows what it’s like to walk a lonely road and to be misunderstood. But even on Christmas Eve, as she faced the prospect of giving birth in a stable, she continued to trust in God’s care. Now assumed into heaven, she offers us her compassion, support, and intercession, especially when we feel lost and alone. She never tires of teaching us and caring for us.

“Holy Mary, Mother of God, help me to walk the path of trust as I await the coming of your son.” (Meditation on Luke 1:26-38, n.d.)

Friar Jude Winkler discusses the dialogue about building a Temple for God and the “Dynastic Oracle” of Nathan. Friar Jude notes the Jewish tone in the doxology of Romans to a community mostly of Gentiles. The significance of the Greek perfect tense in the greeting of Gabriel to Mary indicates she has always been full of grace. Friar Jude notes the overshadowing of the Holy Spirit as the initiation of Mary as the New Ark of the Covenant.

Father Richard Rohr, OFM, writes of the prophetic path shown in the Scriptures:  (Malachi 3:2, 4:5–6,)

These words from the prophet Malachi describe the one who will be the fitting precursor for any coming Messiah. Christians have usually applied this passage to John the Baptist, as Jesus himself and the gospel writers already have done. But this text has even more significance. In very few verses, it succeeds in charting the sequencing of the prophetic Word of God. When the Scriptures are used maturely, they proceed in this order: 

1. They confront us with a bigger picture than we are used to: “God’s reign” that has the potential to “deconstruct” our false world views.  

2. They then have the power to convert us to an alternative worldview by proclamation, grace, and the sheer attraction of the good, the true, and the beautiful (not by lower-level motivations of shame, guilt, or fear).  

3. They then console us and bring deep healing as they “reconstruct” us in a new place with a new mind and heart.  

The prophet Malachi does this. He describes the work of the God Messenger as both “great and terrible,” both wonderful and threatening at the same time. It is not that the Word of God is threatening us with fire and brimstone. Rather, the Scripture is saying that goodness is its own reward and evil is its own punishment. If we do the truth and live connected in the world as it really is, we will be blessed and grace can flow. The consolation will follow from the confrontation with the Big Picture. If we create a false world of separateness and egocentricity, it will not work and we will suffer the consequences even now. In short, we are not punished for our sins, but by our sins! [1] (Rohr, 2019)

We seek the power of the Holy Spirit to accept our covenant relationship with God and creation as we surrender to the goodness, truth and beauty that God presents to us.

References

Burke, E. (2023, December 24). Daily Reflection Of Creighton University's Online Ministries. Online Ministries. Retrieved December 24, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/122423.html 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 24, 2023, from https://bible.usccb.org/bible/luke/1?26 

Meditation on Luke 1:26-38. (n.d.). The Word Among Us: Homepage. Retrieved December 24, 2023, from https://wau.org/meditations/2023/12/24/854980/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved December 24, 2023, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (2019, June 24). The Prophetic Path of Scripture. CAC Daily Meditations 2023. Retrieved December 24, 2023, from https://cac.org/daily-meditations/the-prophetic-path-of-scripture/ 

Romans, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved December 24, 2023, from https://bible.usccb.org/bible/romans/16?25 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 24, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=dec24 

2 Samuel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved December 24, 2023, from https://bible.usccb.org/bible/2samuel/7?1