Magnifica Humanitas: Twenty-ninth Sunday in Ordinary Time (Isaiah 45:1, 4-6; Psalm 96:1, 3, 4-5, 7-8, 9-10; 1 Thessalonians 1:1-5b; Matthew 22:15-21)

If you follow the media, you have likely seen coverage of the tension between Pope Leo XIV and President Trump. We must always approach headlines with healthy discernment—media outlets thrive on sensationalism and conflict, to say nothing of the deepfakes and AI-generated fabrications that increasingly pollute the narrative.

At the same time, beneath the media noise lies a profound papal warning that demands our urgent attention.

In May 2026, Pope Leo XIV released his first encyclical, Magnifica Humanitas, explicitly marking the 135th anniversary of Pope Leo XIII’s seminal 1891 encyclical, Rerum Novarum.

Rerum Novarum was a prophetic alarm sounded at the volatile collision point of three monumental forces: unbridled capitalism, revolutionary socialism, and the Industrial Revolution. Pope Leo XIII foresaw that a society ignoring the moral boundaries of these movements was heading for catastrophe. The ruling elites refused to listen, choosing instead to give to Caesar what belonged strictly to God. The result? The accumulated pressure of these unheeded warnings erupted in 1914, tearing Europe apart in the global slaughter of World War I, and setting off a chain reaction that fueled the Great Depression and World War II.

Today, history may be repeating itself—and the stakes might be even higher.

Our Holy Father sees a terrifying parallel between 1891 and our present moment. Once again, we are mixing a lethal cultural cocktail: political polarization spiraling into ideological extremes, capitalism characterized by unrestrained corporate greed on one side, radical collectivism through socialism on the other, and now, the Artificial Intelligence Revolution.

Like the Industrial Revolution before it, Artificial Intelligence promises staggering economic growth and unprecedented capability. But like any mindless machine, Artificial Intelligence possesses no soul, no conscience, and no inherent respect for human dignity. From a certain perspective, it bears its own cold image and inscription.

Echoing the warnings of his predecessor, Pope Leo XIV raises three vital alarms in Magnifica Humanitas:

First, erasure of the soul.  Artificial Intelligence threatens to reduce human beings to mere economic data points, attempting to replace love, empathy, and moral conscience with cold calculations of optimization algorithms in a data center.

Second, dehumanized warfare. The proliferation of autonomous weapon systems risks stripping the last remnants of human restraint from military decisions, entrusting life-and-death choices to machines operating beyond moral conscience and moral accountability.

Third, digital servitude. Unchecked technological displacement threatens to strip millions of their livelihood, widening the gulf between the ultra-wealthy elite and the vulnerable, creating modern forms of economic slavery.

This is not distant science fiction; it is the urgent reality of the twenty-first century.

Here is another example to illustrate the point. In 1968, Pope Paul VI issued Humanae Vitae, warning of the societal decay that would follow if the world abandoned Catholic moral teaching on human dignity and sexuality. 

Society laughed, ignored the Vicar of Christ, and embraced the Sexual Revolution. Today, we live amid the ruins of that decision: rampant divorce, fornication, adultery, dysfunctional families, a below-replacement birth rate, abortion, pornography, sexual deviancy, and infanticide.  And all of that is becoming increasingly celebrated by our society to the detriment of our civilization and the loss of many, many souls.

The tragic pattern of human history is clear: whenever human dignity is sacrificed on the altar of progress, it is a sin and there will be consequences.

In the Gospel of Matthew, Jesus very clearly indicates that we are to listen to His Church.  This is because, as we read in the Gospel of John, Jesus told the first bishops of the Catholic Church at the Last Supper that “the holy Spirit…will teach you everything” and “will guide you to all truth”.

I am sure society will continue to ignore the teachings of the Church just as they increasingly have since the Protestant Reformation.  I am sure the warnings of Pope Leo XIV will be ignored just as the warnings Pope Leo XIII and Pope Paul VI were ignored.  Society will continue to give to Caesar what belongs to God; i.e., our allegiance.

Will the consequences be as dire?  Time will tell.

When Our Lady appeared at Fatima in 1917, she seemingly provided Heaven's exclamation point to the warnings of Rerum Novarum. She warned that when nations systematically reject God, moral law, and spiritual truth, they descend into war, persecution, and self-destruction.

We cannot render to God what is God’s if we permit technological power to strip away the sacred value of the human soul. The solution will not be found in better algorithms, but in deep internal conversion, prayer, penance, and unyielding fidelity to the Gospel and the Holy Catholic Church.

Let us pray for the conversion of the ruling elites that they will heed the voice of our Holy Father before the warnings of today become the tragedies of tomorrow.

Through obedience to the Catholic Church we give the Lord glory and honor.

Thanks be to God!

Actively Transform Society: Friday of the Twenty-eighth Week in Ordinary Time (Ephesians 1:11-14; Psalm 33:1-2, 4-5, 12-13; Luke 12:1-7)

Last week, we discussed a vital role of the Catholic Church: to actively transform society. 

As Pope Leo XIV reminds us, "the Church exists in the world as a sign of unity for the human family, participating in the processes by which society grows and offering her contribution to build a more just and fraternal world". 

This mission carries profound responsibilities, especially for Catholic politicians. Every single act of legislation and governance must be filtered through the lens of our Catholic faith. 

The shifting “will of the people” is never a valid excuse to compromise or deny Church teaching through legislative or executive action. Catholic politicians are called to be primary instruments of societal transformation—helping to recognize and promote whatever safeguards human dignity, strengthens communities, and serves the common good. By being a true champion of justice, peace, and reconciliation, Catholic politicians should act as true agents of God’s sovereign order. 

This responsibility extends directly to the faithful, challenging us to vote with a fully formed Catholic conscience. Voting with a fully formed Catholic conscience enables us “to accomplish all things according to the intention of His will, so that we might exist for the praise of His glory”.  As such, we are called to support candidates, policies, and initiatives that align with the Truth of Jesus Christ. 

In doing so, we vote for a transformed society for the glory of God. We champion integrity, humility, and selfless love, holding fast to the Gospel message that exposes “the leaven” and "hypocrisy" of worldly governments and offers a healing alternative to the brokenness that leads to societal decay. 

Because it is through Christ and His Holy Catholic Church that we receive the fullness of truth and salvation, our choices on election day carry eternal and social weight. 

Bishop Thomas John Paprocki of Springfield, Illinois put it like this: “I am saying that you need to think and pray very carefully about your vote, because a vote for a candidate who promotes actions or behaviors that are intrinsically evil and gravely sinful makes you morally complicit and places the eternal salvation of your own soul in serious jeopardy.”

That is a powerful statement that also applies to how we vote on amendments and other ballot initiatives.

Fortunately, we have the Church.

We can listen to how leaders of the Church are guiding us in this election cycle. What statements have been issued by Archbishop Rozanski, the Missouri Conference of Bishops, or the United States College of Catholic Bishops? What messaging has been provided by our parish? These are essential resources for forming our consciences so that our votes truly transform society and spread the Kingdom of the Sacred Heart. 

Built on the rock by Jesus Christ, the Catholic Church is anchored in divine purpose, marked by hope, guided by truth, and empowered by the Holy Spirit. Through the moral courage of Catholic politicians and the votes of the faithful with properly formed consciences, the Church actively transforms society by bringing the values of heaven to bear on the realities of earth. 

As we cast our ballots with a clear and faithful conscience, blessed the people the Lord has chosen to be his own.

Thanks be to God!

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Faith Before Politics: Friday of the Twenty-seventh Week in Ordinary Time (Galatians 3:7-14; Psalm 111:1b-2, 3-4, 5-6; Luke 11:15-26)

Saint Paul reminds us today that our primary allegiance is to the Church established by Jesus Christ. Every other allegiance—including our political affiliations—is secondary to the Truth of Jesus Christ, which has been preserved and faithfully taught by the Catholic Church for nearly 2,000 years.

Our political landscape today is ripe with tribalism. All around us, we see lines drawn between competing interest groups, each defining who is “in” and who is “out.”

Identity politics versus culture-war politics. Globalism versus Americanism. One extreme versus the other.  I could go on. But beneath so many of these divisions is a political system in which competing elites seek to secure our support and, ultimately, our votes.

As Catholics, however, we are called to place our trust not in competing political ideologies, but in Christ alone.

History reminds us that placing our faith in political ideologies can ultimately lead to division and condemnation. How often do we hear people judge one another based on whether they faithfully “tow the party line”? When we cling to a political party as our source of hope, we risk allowing that allegiance to become a source of bondage and division. Faith in Jesus Christ, however, leads us toward true freedom, peace, and salvation.

We must always put faith before politics.

That does not mean withdrawing from political life. Quite the contrary. We are called to engage in politics through the lens of our Catholic faith—a faith that does not align itself exclusively with any earthly government, political party, or ideology.

We are called to form our consciences according to the teachings of the Catholic Church and to vote according to the Truth of Jesus Christ. We are called to keep the love of neighbor at the center of our political decisions, with particular concern for the most vulnerable, especially the unborn. And we are called to consider how our political participation can contribute to the mission of the Church: the sanctification of society.

In other words, we are called to work toward transforming society—not according to the brokenness of man-made governments and ideologies, but according to the Kingdom of the Sacred Heart of Jesus Christ.

G.K. Chesterton famously wrote, “Christianity has not been tried and found wanting; it has been found difficult and left untried.”

That might resonate in our personal lives for some of us, but perhaps it is even more evident in our political lives and in the way we govern.

Imagine how different our society might be if our laws and institutions more fully reflected the Truth of Jesus Christ: if we consistently respected the inherent dignity of every human person; if we placed people before profit; if we pursued the common good through solidarity; if we strengthened families and communities through subsidiarity; and if we embraced our responsibility as stewards of creation.

We can become frustrated by the state of our world, but much of what we see is the natural consequence of a society that has continued to drift away from the Truth of Jesus Christ—including in its governments, institutions, and political ideologies.

As Catholics, we are called to something better.

We are called to put faith before politics. We are called to form our consciences according to the teachings of the Church. We are called to understand the moral principles at stake in the issues before us and to bring those moral principles with us into the voting booth.

As we prepare to exercise our civic responsibility on Election Day, let us remember that our ultimate hope does not rest in political parties, candidates, governments, or ideologies. Our hope rests solely in Jesus Christ.

Let us rest in the heart of the Lord knowing He remembers His covenant for ever.

Thanks be to God!

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Good Catholics or Good Citizens: Thursday of the Twenty-seventh Week in Ordinary Time (Galatians 3:1-5; Luke 1:69-70, 71-72, 73-75; Luke 11:5-13)

Are we called to be good Catholics or good citizens?

I have a feeling the “stupid Galatians” were being neither of these when Saint Paul wrote the letter from which our First Reading is taken.

In his rebuke of the Galatians, Saint Paul asks a question that each of us should consider: “Who has bewitched you?” In other words, who or what has influenced us to place our politics above the Truth of Jesus Christ—the Truth preserved and taught by His Holy Catholic Church? Who has inspired us to put our personal beliefs, desires, and preferences above that same Truth?

We live in a time when both ends of the political spectrum continue to drift further and further from the Truth of Jesus Christ. We live in a time when we are increasingly encouraged to trust government rather than God, to place corporations and special interests above people, and to value money over love.

Some might call this patriotism. Others might call it sin.

Ultimately, the Lord calls us to find the proper balance of faithful citizenship: to recognize our legitimate obligations to civil government while always maintaining the primacy of our duties to our Blessed Lord and His Holy Catholic Church.

At the heart of the Knights of Columbus is the understanding that faithful Catholics are faithful citizens. We need to internalize that truth, believe it, and live it out in every aspect of our lives.

In his monthly challenge, Archbishop Lori says:

“I challenge you to study how the Knights of Columbus, at the time of its founding and throughout its history, has combated anti-Catholic bigotry and shown there is no conflict between love of God and love of country.”

He then points to The Knights of Columbus: An Illustrated History as an excellent resource for doing so.

Archbishop Lori then asks several questions that are worth considering. “Do we obey civil law and legitimate authority, even in smaller matters, or do we tend to rationalize our infractions? Do we fulfill our civic duties, such as voting? And when we vote, do we consider moral issues beyond our own personal self-interest?”

These are important questions because we are ultimately called to live every aspect of our lives as faithful Catholics. That means living out the teachings of the Church at all times—even when doing so is inconvenient, even when it is difficult, and especially when our pride tempts us to believe or behave differently.

Our Catholic faith does not end when we walk out of Mass. It should shape how we live as husbands, fathers, neighbors, workers, Knights—and citizens.

So, are we to be good Catholics or good citizens?

The answer is that we are called to be faithful Catholics who are faithful citizens. Our love of country should never compete with our love of God. Rather, our love of God should guide and purify the way we love our country and serve our fellow citizens.

Blessed be the Lord, the God of Israel; He has come to His people…those who are faithful citizens through the lens of His Holy Catholic Church.

Thanks be to God!

Guardian Angel: Memorial of the Guardian Angels (Exodus 23:20-23; Psalm 91:1-2, 3-4ab, 4c-6, 10-11; Matthew 18:1-5, 10)

The Catechism of the Catholic Church reminds us: “From its beginning until death, human life is surrounded by their watchful care and intercession. Beside each believer stands an angel as protector and shepherd leading him to life.”

That means beside each of us right now is a protector, a shepherd, and a companion. Through the sacramental life, we share in a deep spiritual relationship not only with our Blessed Lord, but also with our guardian angel. As Origen of Alexandria wrote, “the humblest believer is attended by a personal angel who stands directly before the face of God.”

Often, we are tempted to view our guardian angels like superheroes—waiting in the wings to dramatically rescue us from physical danger at the last second.

The reality is much quieter, yet far more profound. They are silent spiritual companions. They protect our souls, encourage repentance, bring inner peace, strengthen us against temptation, and walk with us intimately in prayer.

So, how can we cultivate a healthy, vibrant devotion to our guardian angel and ultimately grow closer to God? Here are four practical ideas to consider:

First, turn to guardian angels constantly in prayer. Ask for their intercession as we trudge the road of happy destiny. They help us hear the voice of God in moments of confusion, feel the comfort of grace in moments of indecision, and experience peace in moments of anxiety, always pointing us down the path God has laid out.

Second, entrust guardian angels with your intentions. Ask your guardian angel to take your most pressing needs straight to the throne of God. Picture your guardian angel approaching and standing at the heavenly altar, holding a gold censer. Picture your guardian angel offering a great quantity of incense, along with your prayers, on the gold altar that is before the throne of God.  Picture the smoke of the incense along with your prayers going up before God from the hand of your guardian angel.  Have faith the Lord received it.

Third, practice holy mindfulness. Be respectful and aware of the pure, holy presence of guardian angels. Acknowledging that we are never truly alone fosters a healthy reverence, promotes modesty, and gives us supernatural strength in the face of temptation.

Fourth, adopt an attitude of profound gratitude. Thank God for assigning us this faithful companion who constantly witnesses our lives, inspires us to repent when we stumble, encourages us when we need hope, and helps us steer clear of evil.

At the same time, we must be vigilant and avoid the spiritual pitfalls that even well-intentioned Catholics sometimes fall into. The landscape of modern angelic devotion can be cluttered with New Age practices, superstitions, and other forms of idolatry.

Our prayers to our guardian angels must always remain strictly intercessory. Our practices should never involve magical formulas, mantras, or crystals. We should never attempt to name our guardian angels or assign them unauthorized roles. Ultimately, we must always examine our devotion through the lens of the Catholic Church, ensuring it remains deeply grounded in Apostolic Tradition.

On this important feast day, we hear in a special way:  Behold, the Lord sends an angel before you, to guard you on the way and to bring you to the place which He has prepared.  The Lord has put angels in charge of you, to guard you in all your ways.

Thanks be to God!

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You are the Christ of God: Friday of the Twenty-fifth Week in Ordinary Time (Ecclesiastes 3:1-11; Psalm 144:1b and 2abc, 3-4; Luke 9:18-22)

Our Gospel today gives us Luke’s account of a conversation we recently heard in Matthew: Jesus asks His Apostles, “Who do you say that I am?”

Peter answers, “You are the Christ of God.”

Matthew tells us that Peter calls Jesus the Messiah, and Jesus responds by declaring Peter is the rock upon which He will build His Church. Luke tells the same story, but his emphasis is much different. After Peter’s profession of faith, Luke points toward the passion, death, and resurrection of Jesus.

Why the difference?

First, we should remember that Christ and Messiah are the same title. “Christ” is Greek for “anointed one,” while “Messiah” is the Hebrew equivalent.

That indicates Matthew and Luke were addressing different audiences.

Matthew was writing primarily to Jews. His Gospel constantly connects Jesus to the Old Testament, showing how Jesus fulfills the promises and prophecies God had given to Israel. His readers already knew the stories of Abraham, Moses, David, the Temple, the sacramental life of the Old Covenant, and the promises of a coming Messiah.

Luke, on the other hand, was writing primarily for Gentiles. At the beginning, he addresses Theophilus (which means "lover of God" in Greek).  Throughout his Gospel he explains the Jewish customs and emphasizes that Jesus has come not only for Israel, but for all nations.

Matthew is speaking to people who have been waiting for the Messiah for generations.

Luke is introducing people to the concept of the Christ.

Luke tells us that Jesus began to speak about His passion, His death, and His resurrection. And then (the very next verse following our Gospel) He tells His disciples:  “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.”

This reminds us that the Messiah is not the king who conquers through worldly power.  He is the King who conquers through sacrifice.

That distinction is especially important for Luke’s Gentile audience. The Jewish people already had a sacrificial framework through the Passover. They understood that sacrifice was connected to covenant, forgiveness, and reconciliation with God.

The Gentiles needed to learn this.

They needed to learn that the crucifixion was not simply a bloody execution of an innocent man.

They needed to learn that Jesus Christ on the Cross is the pivotal moment of salvation history.

They needed to learn that Jesus offers Himself as the perfect sacrifice and in the process establishes the New and Everlasting Covenant.

And this is where Matthew and Luke come together.

Matthew emphasizes the Church.  Luke focuses on the Crucifixion.  The reality is that we cannot have one without the other.  The Catholic Church is born from the sacrifice of Christ.

The Mass is not simply a memorial service where we remember something Jesus did long ago. The Mass draws us into the one sacrifice of Christ. At this altar, we unite ourselves—our joys, our sufferings, our struggles, and our own sacrifices—to the perfect sacrifice of Jesus Christ on the Cross.

That is why the Cross is at the very heart of our faith.  That is why Saint Paul says we preach Christ crucified.

Peter answered correctly when Jesus asked, “Who do you say that I am?”

Jesus is the Christ.

Jesus is the Messiah.

Jesus is the Anointed One.

Jesus is the King.

But Jesus is a King whose throne is the Cross, whose victory comes through sacrifice, and whose Kingdom is made present through the sacramental life of His Catholic Church.

If we truly believe that, then Jesus’ command to us is clear:

“Take up your cross daily and follow me.”

The Christian life is not about avoiding the Cross.

It is about following Christ to the Cross—and through the Cross to the Resurrection, which is the Paschal mystery that we participate in at every single Mass.

Let us ask for the grace to take up our own crosses, to unite them to His, and to follow Him all the way to the promise of the Resurrection.

Through the Mass, we as the Church of Jesus Christ cry out, “Blessed be the Lord, my Rock!”

Thanks be to God!

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Stewards of the Gospel: Friday of the Twenty-third Week in Ordinary Time (1 Corinthians 9:16-19, 22b-27; Psalm 84:3, 4, 5-6, 12; Luke 6:39-42)

Our theme of stewardship continues this week as Saint Paul challenges us to be good stewards of the Gospel.

As some of you know, preaching was one of my greatest hesitations in discerning Holy Orders. I have never seen myself as a public speaker, and throughout my life I have avoided public speaking by almost any means necessary.

I understand now that, in doing so, I was not being a good steward of the gifts God had given me. Praise God, I see that now—and woe to me that I did not see it sooner.

I have also come to understand the great imposition Paul speaks of. I prefer to look at it as a privilege. I have the privilege of standing before you to preach the Gospel. Yet that privilege carries with it a grave responsibility—a responsibility so serious that I believe Paul chose to describe it as an imposition.

To be a faithful steward of the Gospel, I cannot simply stand here and tell you what makes you feel good or what makes me look good. Sometimes I have to deliver a difficult message. Sometimes I have to preach something I know you would rather not hear. Sometimes I have to risk looking like a hypocrite as I challenge you to live a Gospel that I myself sometimes struggle to live up to.

That is precisely what it means to be a slave to the Gospel.

If I am only willing to preach the Gospel when it is comfortable, convenient, or well received, then I am not truly serving the Gospel. And if I am unwilling to proclaim the difficult truth, then I have no business standing before you—even in the easy moments.

That said, stewardship of the Gospel does not belong only to those in Holy Orders.

Every one of us has been entrusted with the Gospel. Every one of us has been given the responsibility—and the privilege—of making Christ known.

We become good stewards of the Gospel by the way we live, the words we speak, and the way we serve. We become good stewards by participating fully in the sacramental life of the Church and by making God’s love visible. We become good stewards by giving others an example worth following and by inviting them to encounter Christ alongside us in the Sacraments.

When our lives begin to reflect the Gospel, we become capable of sharing that Gospel with others.

We share it through charity, justice, and our works of mercy. We speak about our faith when the opportunity arises, not with arrogance or condemnation, but with gentleness and respect. We become more deeply involved in the life of our parish.  Through the ministries of the parish, we strive to make God’s love visible beyond these walls.

We feed the hungry. We comfort the sick. We accompany the lonely. We welcome the stranger. We make room for those who feel as though they have no place. We become instruments of reconciliation when relationships are broken. We become signs of peace in a world that desperately needs it.

None of this is reserved for priests or deacons.

This is the work of every Christian.

All of us have been entrusted with the stewardship of the Gospel. What that stewardship looks like will be different in each of our lives. But the responsibility is the same: we have received something precious, and we are called to do something with it.

Saint Paul says that he makes full use of his right in the Gospel so that he might win over many and save at least some.

Notice that he does not say it will be easy.  He simply says that the Gospel is worth it.

And so the question for each of us is not whether we have been given gifts. All of us certainly have.

The question is whether we are willing to give those gifts back to God.

Are we willing to spend our time, our talents, our treasures, our comfort—even our reputation—for the sake of the Gospel?

Are we willing to speak when silence would be easier, to serve when serving is inconvenient, to forgive when forgiveness is painful, and to love when love costs us something?

To “make full use” of our place in the Gospel requires willingness, discipline, and courage. And above all, it requires a determination to do everything—not for our own recognition, comfort, or glory—but for the sake of the Gospel.

We have been entrusted with the greatest message the world has ever received: For God so loved the world that He gave His only Son, so that everyone who believes in Him might not perish but might have eternal life.

That message has been entrusted to us so that we might carry it, live it, proclaim it, and hand it on.

That is the challenge, the invitation, and the reward of stewardship: that through our small acts of faithfulness, God may use us to win over many—and perhaps save at least some.

Brothers and sisters, do not be afraid.

Let us become the stewards Christ calls us to be—faithful with what we have received, courageous in what we proclaim, generous in how we serve, and relentless in our commitment to the Gospel.

Blessed are we as we proclaim to the world, how lovely is your dwelling place, Lord, mighty God!

Thanks be to God!

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