Friends, for this Twenty-first Sunday in Ordinary Time, the Church brings us once again, with Jesus and the disciples, to Caesarea Philippi, and to a famous question: “Who do you say that I am?” The main characters in this endlessly fascinating scene are Jesus and Peter, and whenever the focus is on Peter, we’re talking about ecclesiology, the study of the Church. So we learn something very important here about both Jesus and the Church, and it has to do with the Rock upon which the former builds the latter.

Friends, for this Twenty-second Sunday in Ordinary Time, I want to begin with our very brief second reading from Paul to the Romans. It opens, “I urge you, brothers and sisters, by the mercies of God, to offer your bodies as a living sacrifice.” Here we see Christ’s cross and resurrection—the supreme sacrifice fulfilling all the offerings of the temple—extended to all the baptized. The Church is now the place where divinity and humanity are reconciled.

Friends, for the wokeist philosophy that dominates today, empathy—feeling the feelings of the other and not harming those feelings—is treated as a supreme value. But while empathy is perfectly good and decent, the Bible teaches that love, not empathy, is the supreme value. And love does not mean, primarily, feeling the feelings of the other or not hurting those feelings; it means willing the good of the other—and that can be, as Dostoevsky said, “a harsh and dreadful thing.”

Friends, for this Twentieth Sunday in Ordinary Time, we hear the story of the Syrophoenician woman. Jesus famously puts off this woman—first by ignoring her, then by dismissing her, and finally by insulting her—and she offers one of the most famous comebacks in literary history. A common reading of this story is that Jesus is cranky from a tough day of ministry, and a plucky woman from Syrophoenicia straightens him out. But this turns Jesus into a sinner—and the whole structure of Christianity falls apart. The Church Fathers had a much better, more convincing, and spiritually more helpful interpretation.

Friends, in my evangelical work online, I often encounter people who are skeptical of religion and dismissive of its claims. I usually ask them: How do we explain the intelligibility of the world or our ability to understand it? How about objective values and our ability to recognize them? Our first reading from 1 Kings reflects, I think, a great breakthrough in Western consciousness about how we’re able to identify right and wrong—just as we’re able to identify patterns in the physical world.

Friends, on this Eighteenth Sunday in Ordinary Time, I want to focus on the Second Reading from Saint Paul’s Letter to the Romans. The eighth chapter of Romans represents the culmination of an argument Paul’s been making, and the reading for today is the rhetorical high point of that conclusion. This is the first great theologian of the Church naming what is essential to Christianity—so we have to pay attention!

Friends, we come to the Seventeenth Sunday in Ordinary Time, and we’re going to finish our reading of the thirteenth chapter of Matthew's Gospel, which deals with the parables. Jesus’s parables cut to the heart of the matter and convey the truth of the kingdom, and the two we hear today—the parable of the hidden treasure and the parable of the pearl—are really good examples. Both are about the summum bonum, the highest good, and therefore about what’s most fundamental in the spiritual life. Indeed, this is life itself; this is what it’s all about!

Friends, we continue this weekend reading from the thirteenth chapter of Matthew's Gospel, which is dedicated to the parables of Jesus. Today I want to focus on the thought-provoking and theologically rich parable of the wheat and the weeds. A man sows good seed on his field, and while he’s asleep, an enemy sows weeds among the wheat. But the man resists the impulse to pull them up, as it might uproot the wheat too: “Let them grow together until harvest.” This parable is getting at something very deep, and it has to do with the presence of evil in our world—and why God permits it.