Suy Niệm Tin Mừng thứ Bẩy tuần 28 Thường Niên

Suy Niệm Tin Mừng thứ Bẩy tuần 28 Thường Niên
Bài Tin Mừng hôm nay, chúng ta có cảm giác lạ và khác thường khi chúng ta nghe Chúa Giêsu nói về một thứ tội mà không thể tha thứ được.  Qua bức hoạ của Thánh Luca về Chúa Giêsu thì Chúa là một người luôn có bàn tay mở rộng và luôn tha thứ cho những người tội lỗi, Chúa là người mà dường như không thể có khả năng từ chối sự tha thứ cho những ai có tội. Tuy nhiên, hôm nay, Chúa Giêsu nói về một thứ tội lỗi mà không thể nào có thể tha thứ được.
Khi những người Pharisi đã thấy Chúa Giêsu làm phép lạ và trừ quỷ ra khỏi người bị quỷ ám. thế nhưng họ cho rằng Chúa Giêsu bị ám bởi quỷ Beelzebul, và khi Ngài trừ quỷ ra khỏi người bị quỷ ám này ngài đã  nhờ chính sức mạnh của các hoàng tử quỷ. Họ nhìn Chúa Giêsu mà coi như Ngài như là chúa quỷ Sa-tan; họ nghĩ là họ đang chứng kiến rõ ràng ​là Thiên Chúa không còn chấp nhận  việc làm tốt của Chúa Giêsu đã làm mà họ chỉ thấy việc làm hiện tại của Sa-tan. Họ đã mù quáng và không còn thấy được lòng thương xót đầy nhân hậu và sự thật nơi Chúa Giêsu. Họ không còn có thể phân biệt giữa cái ác và tội lỗi khi họ  phải đối mặt với chúng. Kể từ khi họ không còn có thể nhìn thấy tội lỗi là tội lỗi, họ không còn thấy sự cần thiết cho sự ăn năn. Họ bị sa lầy vĩnh viễn trong tội lỗi của họ. Họ đã khổng thể thấm nhuần được những ân sủng của Chúa Thánh Thần.
      Trong cuộc sống hiện tại Chúng ta cũng có lúc phải đối mặt với mối nguy hiểm này. Tội lỗi phải được công nhận là tội lỗi, tội ác xấu xa là tội ác, sự thật và sự thiện hảo phải là sự thật và  thiện hảo. Nếu chúng ta có thói quen không nhìn thấy tội lỗi ở những nơi tội lỗi, thì chúng ta có thể đã đánh mất đi cái khả năng của chúng ta để phân biệt giữa thiện và ác. Mặc dù có tội, chúng ta sẽ không còn có khả năng ăn năn. Chúng ta đã bị mù trong chính tâm hồn của chúng ta.
 
REFLECTION
It's very strange to hear Jesus speak about an unforgivable sin. The portrait Luke paints of Jesus is of a man whose arms are constantly open to sinners, who seemingly is incapable of refusing forgiveness to sinners. Yet today, Jesus speaks of the unforgivable sin,
The Pharisees had looked at Jesus working miracles and driving demons out of people possessed. What they saw was Jesus possessed by Beelzebul, driving demons out of people possessed by the power of the prince of demons. They looked at Jesus and saw Satan; they witnessed the obviously God-sanctioned works of Jesus and saw Satan at work. They blinded themselves to the goodness and truth in Jesus. They could no longer discern between evil and sin when confronted by them. Since they could no longer see sin as sin, they no longer saw the need for repentance. They were mired permanently in their sin. They had made themselves impermeable by the grace of the Spirit.
We also face this danger. Sin must be recognized as sin, evil as evil, truth and goodness as truth and goodness. If we get in the habit of not seeing sin where there is sin, we will lose our ability to discern good and evil. Though culpable, we will be incapable of repentance. We will have blinded ourselves.
 
Saturday of the Twenty-eighth Week in Ordinary Time
Jesus said to his disciples: “I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God. But whoever denies me before others will be denied before the angels of God. Everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the Holy Spirit will not be forgiven.” Luke 12:8–10
Why would those who speak a word against the Son of Man be forgiven, but those who blaspheme against the Holy Spirit not be forgiven? One common interpretation is that speaking “against the Son of Man” represents a misunderstanding of Jesus’ earthly teaching. We know that even the Twelve Apostles misunderstood Him during His earthly ministry. On a number of occasions, Jesus asked them, “Do you still not understand?” (cf. Mark 8:17–18; 7:18; Matthew 15:16).
To lack understanding of the Gospel is certainly a deficiency, and it may become sinful, especially when that misunderstanding is expressed in words. That’s why Jesus says that those who speak a word “against the Son of Man will be forgiven.” This sin is often the result of weakness or ignorance and does not necessarily involve grave matter. It is still sin and must be repented of. But Jesus identifies a far graver sin: blasphemy against the Holy Spirit.
Of this sin, the Catechism of the Catholic Church states: “There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss” (CCC 1864).
Since such obstinacy in sin is deadly and can lead to eternal damnation, it must be avoided at all costs. We must never persist in sin with a hardened heart. Such obstinacy is itself a grave sin, even if the particular sin we cling to is not, in itself, objectively serious.
Obstinate persistence in sin, then, is the lowest point we must never reach. But we are called to more than just avoiding obstinate persistence in sin. The ideal is found in Jesus’ earlier statement: “I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God.”
Do you acknowledge the Son of Man before others? What does that look like, practically speaking? It means living your faith openly and without shame. It means speaking of Christ when the opportunity arises, defending the truth of the Gospel with charity and clarity, and bearing witness through your actions, even when doing so is difficult. To acknowledge Christ is to live in such a way that others see Him in your words, your decisions, your priorities, and your love. This public witness may at times bring rejection, ridicule, or even persecution. But when we confess Christ in this life, He will confess us in the next, before the angels and before the Father in Heaven.
Sometimes, when we think about this life and the next, we focus only on avoiding what is gravely sinful. We may reason, “As long as I’m not a serious sinner, I’ll make it to Heaven.” While that might be true, obstinacy in small sins can be magnified over time. Recall the words spoken to the Apostle John in his vision: “So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth” (Revelation 3:16).
Reflect today on the sincerity and fervor of your faith. Are you “hot,” burning with love for God and eager to proclaim Him? Or have you grown lukewarm, complacent, or hesitant to fully live and share your faith? Consider especially any patterns of small sins or compromises that, over time, may have hardened your heart or dulled your spiritual zeal. God calls you not to minimalism in faith but to boldness, zeal, and an unwavering witness. Let His mercy penetrate every area of your life, and let your life become a confession of Christ before the world. In the end, it will be worth every sacrifice, for He Himself will acknowledge you before the angels of God.
Lord Jesus, I desire to confess You boldly and without fear. Forgive me for the times I have remained silent or compromised the truth. Free me from all obstinacy and hardness of heart. Set my soul aflame with the fire of Your love, and help me to witness to You in all things. May my life proclaim You on earth so that You will proclaim me in Heaven. Jesus, I trust in You.
 
Saturday of the Twenty-Eighth Week in Ordinary Time 2026
Opening Prayer: Lord God, give me the courage to acknowledge your Son before others. When I am tempted to remain silent because of fear or concern about what others may think, strengthen me with your Holy Spirit. May I remain faithful to Christ in both ordinary circumstances and moments of trial, trusting that you will never abandon those who place their confidence in you.
Encountering the Word of God
1. Acknowledging Christ Before Others: In yesterday’s Gospel, Jesus warned his disciples not to fear those who can kill the body. Today he continues this teaching by telling them what they should do instead: acknowledge him before others. To acknowledge Jesus means more than simply admitting that we believe in him. It means openly identifying ourselves as his disciples and allowing our faith in him to shape the way we live. Saint Paul expresses this same truth when he writes, “For, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). Jesus promises that those who acknowledge him before others will themselves be acknowledged by him before the angels of God. The Son of Man who is rejected and crucified will return in glory, and he will recognize as his own those who remained faithful to him. The warning is equally serious: “Whoever denies me before others will be denied before the angels of God.” Jesus is not speaking merely about an occasional failure caused by fear or weakness. Peter himself denied Jesus three times, yet he was forgiven and restored. Jesus is warning against a deliberate and persistent rejection of him. Every disciple therefore faces a choice. Will we allow fear of human opinion to determine how openly we live our faith, or will we trust Christ enough to acknowledge him regardless of the consequences?
2. The Mercy of God and the Rejection of Grace: Jesus then gives a difficult warning about blasphemy against the Holy Spirit. He says that a person who speaks against the Son of Man can be forgiven, but that “the one who blasphemes against the Holy Spirit will not be forgiven.”
This saying becomes clearer when we remember that the Holy Spirit is the one who moves our hearts toward repentance and opens us to God's mercy. The Church understands this unforgivable sin as a deliberate and obstinate refusal to repent – to reject the grace by which God offers forgiveness. This does not mean that some particular sin is simply too terrible for God’s mercy. Peter denied Jesus and was forgiven. Those responsible for Jesus’ death could also receive forgiveness if they repented (see Luke 23:34; Acts 3:17-19). God’s mercy is greater than our sins. The danger is refusing that mercy. If a person deliberately closes himself to the Holy Spirit and refuses to repent, he refuses the very grace through which his sins can be forgiven. As the Catechism of the Catholic Church explains, “There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit” (CCC, 1864). Jesus’ warning is therefore ultimately an invitation. Do not harden your heart. Do not convince yourself that you have no need of repentance. Remain open to the Holy Spirit, who continually calls us back to the Father.
3. The Spirit Gives Us Courage: Jesus concludes by addressing the fear of persecution. His disciples will be brought before synagogues, rulers, and authorities because of their allegiance to him. Yet Jesus tells them not to worry beforehand about how they will defend themselves. “The Holy Spirit will teach you at that moment what you should say.” Jesus does not promise that his disciples will never suffer. He promises that they will never face suffering alone. The same Spirit who transforms the fearful into courageous witnesses will give them the wisdom and strength they need. Saint Ignatius of Antioch, whose memorial we celebrate today, is a remarkable example. As bishop of Antioch, Ignatius was arrested and taken to Rome to be martyred during the reign of the Emperor Trajan. Along the journey, he wrote letters to several Christian communities, encouraging them to remain united in Christ and faithful to the Gospel. He did not seek to escape the suffering that awaited him. Instead, he embraced martyrdom as an opportunity to imitate Christ and bear witness to him. Ignatius understood that Christian discipleship ultimately means belonging completely to Christ. He famously wrote to the Romans, “I am God's wheat, and I am ground by the teeth of wild beasts, that I may be found pure bread of God.” His words reveal not a desire for suffering for its own sake, but an extraordinary confidence that Christ would sustain him through suffering and bring him to eternal life. Most of us will never be called to martyrdom. Yet we are all called to acknowledge Christ – in our families, workplaces, friendships, communities, and ordinary decisions. Sometimes that witness requires courage. When it does, we can remember Jesus’ promise: the Holy Spirit is with us. We do not have to manufacture the courage ourselves. The Spirit who sustained the martyrs is the same Spirit who has been given to us.
 
Saturday of the Twenty-Eighth Week in Ordinary Time
When they take you before synagogues and before rulers and authorities, do not worry about how or what your defense will be or about what you are to say. For the Holy Spirit will teach you at that moment what you should say.” Luke 12:11–12
Jesus lived this Gospel passage in His own life to perfection. He was arrested, interrogated, falsely condemned and questioned by the Chief Priest, Herod and Pontius Pilate. During His interrogations, sometimes He spoke and at other times He remained silent. In preparation for these interrogations, Jesus did not study each ruler ahead of time, trying to figure out what He should say and not say. He did not prepare a defense but relied upon His perfect union with the Holy Spirit and with the Father to be led at every moment in His human nature.
Though it may be unlikely that you will be arrested for your faith and put on trial for being Christian by the civil authorities, it is possible that you will experience various other forms of interrogation and condemnation at times during which you are challenged to respond. And more likely, if you are judged by another, you may be tempted to defend yourself in anger, attacking back.
This Gospel passage, when clearly understood and lived, should have the effect of calming you and reassuring you during any and every experience of judgment. The Catechism of the Catholic Church states that “To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbor’s thoughts, words, and deeds in a favorable way” (# 2478). And though you must always strive to do this yourself, there will most likely be times when others do not act in this careful and truthful way toward you. Thus, if you are judged by another, even if what they say has truth to it, it is important that you not react with defensiveness and anger, unless the Holy Spirit has unmistakably led you to do so. The key message Jesus gives is that you must trust that the Holy Spirit will always lead you as you humbly and continually seek to follow His every prompting. This is only possible if you have built a firm habit of attentiveness to the Voice of God within your conscience.
Because the experience of rash judgment, detraction, calumny and the like are painful to encounter, you must prepare your defense ahead of time by learning to only rely upon the Holy Spirit in all things. Jesus exhorts us to do so! Therefore, if you daily and humbly seek to fulfill God’s will, hear His voice, and respond with generosity, then you can be certain that when the time comes and you experience these forms of judgment, you will be ready. The Holy Spirit will speak to you, inspire you, console you and give you every grace you need to respond in accord with God’s will. Do not doubt this. Have faith and confidence in these words and this promise of our Lord.
Reflect, today, upon the ways that you have responded in the past to the judgment of another. Try to call to mind specific moments when this has happened. Did you respond with similar judgments? Were you filled with anger? Did you brood over injury? Did you lose your peace of heart? If you have fallen into these temptations, then commit yourself in faith to believe what Jesus says today. Trust Him. Trust that He will be with you in those difficult moments in the future and pray that you will be graced to respond only as the Holy Spirit directs you.
My innocent Lord, You were put on trial, judged and falsely condemned. Yet in all of that, You were the Innocent Lamb Who always loved and spoke truth with perfection. When I experience judgment in my life, please fill me with peace of heart and trust in Your promise that the Holy Spirit will be with me, inspiring me and leading me in accord with Your perfect will. Holy Spirit, I abandon myself to You now and always. Jesus, I trust in You.

Suy Niệm Tin Mừng thứ Sáu Tuần 28 Thường Niên

Suy Niệm Tin Mừng thứ Sáu Tuần 28 Thường Niên
Qua bài Tin Mừng, Chúa Giêsu cho chúng ta biết là cuộc sống chúng ta đang sống hôm nay thật sự chỉ là cuộc sống tạm thời. Chúng ta không nên sợ cái chết ở trần thế, mà nên sợ cái chết đời đời. Đó là lý do tại sao chúng ta không nên chỉ chú ý đến cuộc sống trần gian, nhưng chúng ta phải chú ý đến sự sống vĩnh cửu đời đời ngày sau. Vĩnh cửu, đời đời là những chữ mà chúng ta thấy khó để liên kết với con người bởi vì tất cả mọi thứ ở đây không thể kéo dài mãi được. Tất cả mọi sự ỡ đời này đều có sự giới hạn. Vì tất cả mọi thứ, dù có bao bền lâu bao nhiêu, rồi cũng sẽ bị huỷ diệt. Ngay cả thế giới này cũng thế, rồi thì cũng qua đi. Và bất cứ điều gì chúng ta làm, đặc biệt là những điểu ẩn kín vẫn được Thiên Chúa nhìn thấy rất tỏ tường. Tất cả những hành động của chúng ta sẽ được phát hiện khi chúng trình diện mặt Chúa trong ngày sau hết của cuộc đời.
Chúng ta hãy bắt đầu ngay bây giờ, hãy bắt đầu làm việc cho những thứ cần thiết cho thiên đường, chứ không phải là chỉ để mắt của chúng ta hướng về những mối quan tâm trần thế, hữu hình. Hãy nhớ, Thiên Đàng thì tồn tại mãi mãi và có thật!
 
Reflection Friday 28^th Ordinary Time:
     It is clear that the life we live today is temporary. We are not to fear the earthly death, but rather the eternal death. That is why we should not just pay attention to the earthly life, but rather also to the eternal life. Because eternal life lasts forever. Forever is a word we find hard to relate with because all things here do not last. Warranties are limited and guarantees have a lifespan of its own, no matter the assurances we get, All things, no matter how durable get broken. Even this world is passing away slowly. And whatever we do, especially those hidden, are seen by God. All our actions will be uncovered and exposed at the end of time. Nothing will escape God's sight. Let us then start working then for the things of Heaven, rather than just fix our eyes always and only on tangible earthly concerns. Heaven exists. Forever is real!
 
Friday of the Twenty-eighth Week in Ordinary Time
“I tell you, my friends, do not be afraid of those who kill the body but after that can do no more. I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna; yes, I tell you, be afraid of that one.” Luke 12:4–5
Physical harm, or even death, is not the greatest threat we face. Certainly, many people fear the idea of dying suddenly; when such a tragedy occurs, the deceased’s loved ones rightly enter into mourning. The pain of loss is real. Jesus, however, is clear that our far greater fear should be eternal separation from God. In fact, many martyrs throughout history have been highly honored for courageously facing death with faith and ultimate trust in God—choosing to fear sin more than their physical well-being.
I           the passage above, Jesus prefaces His exhortation by lovingly calling His disciples, “my friends.” He says the same to us. He then exhorts us not to fear those who can only kill the body but can do no more. Instead, we should fear only the one “who after killing has the power to cast into Gehenna.”
At first read, it might appear that Jesus is speaking of the devil, but He’s not. Satan has no power to cast a soul into Gehenna—that is, hell. Only God has that power. Jesus is clear: we must fear God—“Yes, I tell you, be afraid of that one.”
Do you fear God? While this could seem confusing, it is actually liberating when understood properly. The fear of which Jesus speaks is not a disordered fear based on evil threats. It is a holy fear—one of the seven Gifts of the Holy Spirit. That gift was first articulated in the Old Testament: “The beginning of wisdom is fear of the LORD, and knowledge of the Holy One is understanding” (Proverbs 9:10).
When one fears God in the sense of reverent awe and childlike obedience, worldly threats and even diabolical attacks lose their power. The fear that holy souls possess is the fear of losing their friendship with God. This form of holy fear is the beginning of wisdom because it rightly orders all other fears. Fear in and of itself is not evil. It is a natural emotion that must be properly ordered, so that holy fear remains and unholy fear is overcome. Holy fear—such as fear of Gehenna (hell) or of disobeying God’s perfect will—brings forth the good fruits of repentance, vigilance, and spiritual freedom.
When our soul’s fears are properly ordered, we will fear only that which separates us from God: sin. Worldly fears are diminished when we have a holy fear of God alone. We fear neither persecution, misunderstanding, loss, unexpected tragedy, nor anything else in this world.
Just as Jesus begins this exhortation by tenderly calling His disciples “my friends,” so He continues His compassion by revealing His Father’s perfect providence toward those who trust in Him: “Are not five sparrows sold for two small coins? Yet not one of them has escaped the notice of God. Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows” (Luke 12:6–7).
Jesus’ exhortation to fear God remains clear and absolute. It is softened by the revelation that if the Father cares even for common sparrows and if He counts every hair on your head, then God, who is both all-loving and all-knowing, can and should be fully trusted. At the same time, a holy fear of separation from God should draw us ever closer to Him in humility and love.
Reflect today on whether your fears are rightly ordered. Do you fear the loss of eternal life more than the trials of this passing world? Allow the fear of the Lord to take root in your soul—not to cause anxiety, but to deepen your faith, increase your trust, and strengthen your resolve to remain always close to God.
All-loving and all-knowing Lord, Your providence is perfect for those who foster a holy fear of separation from You and grow in deep affection for Your holiness. Please fill me with the Gift of the Fear of the Lord, so that I fear nothing in this life except harming my relationship with You and those whom I am called to love with Your love. Jesus, I trust in You.
 
Reflection Friday 28^th Ordinary Time 2026
Opening Prayer: Lord God, you are my loving Father, and nothing in my heart is hidden from you. Protect me from the leaven of hypocrisy and the temptation to seek the approval of others. Teach me to trust your providence, to live honestly before you, and to recognize that every good thing I possess is a gift of your loving grace.
Encountering the Word of God
1. The Leaven of Hypocrisy: In today’s Gospel, Jesus has just left the home of the Pharisee where he delivered a series of strong warnings against religious hypocrisy. Now, with his disciples gathered around him, he turns their attention to the danger that confronted them as well. “Beware of the leaven – that is, the hypocrisy – of the Pharisees.” Leaven, or yeast, works quietly from within. A small amount can gradually permeate an entire batch of dough and cause it to rise. Jesus uses this image to describe hypocrisy because it can also begin quietly in the human heart and gradually influence everything we do. Hypocrisy occurs when there is a separation between who we appear to be and who we really are. We may perform good and religious actions while secretly nurturing pride, envy, resentment, greed, or the desire for human approval. Worse, we can begin to deceive ourselves, convincing ourselves that our outward behavior proves that we are holy. Jesus warns his disciples because religious practice itself can become a source of pride. We can become so accustomed to praying, attending Mass, studying Scripture, serving others, or speaking about our faith that we begin to think we are better than those who do not do these things. The very practices intended to lead us toward God can become occasions for self-exaltation. Jesus therefore calls his disciples to a deeper integrity. Our exterior life must correspond to the interior disposition of our hearts. We are not called to appear holy before others but to become holy before God.
2. Nothing Hidden from God: Jesus then explains why hypocrisy is so dangerous: “There is nothing concealed that will not be revealed, nor secret that will not be known.” We may successfully hide our thoughts and intentions from other people, but nothing is hidden from God. This truth can be unsettling. God sees the sins, selfish motives, resentments, and compromises that we would prefer to conceal. He sees not only what we do but why we do it. No amount of outward religious appearance can deceive him. Yet this teaching is not meant merely to frighten us. It is also an invitation to freedom. We do not need to maintain a false image before God. He already knows us completely, and he still loves us. The path to holiness begins when we stop pretending and allow God’s grace to transform what is actually within us.
Jesus therefore tells his disciples not to fear what other people think of them. The opinions of others are temporary. What matters ultimately is how we stand before God. When our lives are oriented toward his truth, we can live with integrity even when others misunderstand us or disapprove of our choices. The Christian life requires this interior freedom. We should strive to be the same person in private that we appear to be in public – not because we are perfect, but because we are honestly seeking God's grace to become holy.
3. Fear of the Lord: Jesus now addresses another temptation that can lead his disciples into hypocrisy: fear. If disciples know that the world may reject them for following Christ, they may be tempted to hide their faith or compromise their convictions in order to gain acceptance.
Jesus therefore says, “Do not be afraid of those who kill the body but after that can do no more.” Instead, he tells them to fear the one who has authority over eternal destiny. This is the biblical “fear of the Lord”: not a servile terror of God but a reverent recognition that God alone is the ultimate judge and that eternal life matters more than temporary human approval.
Jesus’ reference to Gehenna recalls the Valley of Hinnom south of Jerusalem, a place associated with grave sin and divine judgment in Israel’s history. It became an image of the final punishment of those who definitively reject God. Jesus is reminding his disciples to keep eternity in view. The loss of earthly life is not the greatest tragedy; the loss of eternal life is. Yet Jesus does not leave his disciples trembling before God’s judgment. He immediately turns their attention to God’s tender providence. Five sparrows are sold for two small coins, yet not one escapes the Father’s notice. “Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows.” This is the heart of Jesus' teaching. The fear of the Lord and trust in God's fatherly love belong together. Because God is our judge, we should take holiness seriously. Because God is our Father, we can trust him completely. We do not need to compromise our faith to win the world’s approval. The disciples of Jesus are therefore called to live without hypocrisy and without fear: honestly before God, courageously before the world, and confidently beneath the loving gaze of their heavenly Father.
 
Reflection Friday 28^th Ordinary Time:
     It is clear that the life we live today is temporary. We are not to fear the earthly death, but rather the eternal death. That is why we should not just pay attention to the earthly life, but rather also to the eternal life. Because eternal life lasts forever. Forever is a word we find hard to relate with because all things here do not last. Warranties are limited and guarantees have a lifespan of its own, no matter the assurances we get, All things, no matter how durable get broken. Even this world is passing away slowly. And whatever we do, especially those hidden, are seen by God. All our actions will be uncovered and exposed at the end of time. Nothing will escape God's sight. Let us then start working then for the things of Heaven, rather than just fix our eyes always and only on tangible earthly concerns. Heaven exists. Forever is real!
 
Friday 28^th Ordinary Time 2024
“There is nothing concealed that will not be revealed, nor secret that will not be known. Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops.” Luke 12:2–3
Immediately prior to this passage quoted above, Jesus told His disciples: “Beware of the leaven—that is, the hypocrisy—of the Pharisees.” This comes after Jesus gives a long and very direct series of condemnations of these leaders in the previous chapter. Jesus is quite serious about their destructive actions. So, after directly confronting them, He then turns to His disciples to warn them of the consequences of these hypocritical leaders.
A hypocrite is one who pretends to have some moral virtues but, in truth, is only deceiving himself and attempting to deceive others. For that reason, Jesus assists His disciples by sharing with them the fact that all truth will eventually come to light. Thus, every good deed will eventually be seen by all for its goodness, and every evil intent, no matter how hidden, will eventually come to light. 
Though the immediate temptation for many in hearing this passage will be to think about others who they think fall into the sin of hypocrisy, it may be far more useful to ponder these truths for oneself. The simple message that Jesus preaches is that we must be people who are truthful in every way. We must be honest with ourselves and make sure that we are fully aware of our inner life, seeing ourselves only in the way that God sees us. This act of honesty and integrity is one of the best ways by which we prepare ourselves for eternal life. How sad it would be if we went through life pretending, on the surface, to be something we were not, only to have the full truth divulged at our final judgment when it is too late to change.
Being honest with ourselves can be difficult. It’s normal for us to want to be good, to want to be holy, and to want others to think this way about us. For that reason, it is very common for us to put forth only the best image of ourselves, hiding many other things that may embarrass us and even humiliate us. And though we do not have any moral obligation to tell everyone about every sin we struggle with interiorly, it is morally essential that we face it ourselves and do so with the grace of God.
One practical way to do this is to ponder the above Scripture passage. Jesus makes it clear that at some time, in some way, everything within us in our hearts and minds will come to light. For some this will happen, by God’s grace, during this life as a way for them to change. For others, these secrets will only come to light at their final judgment. The truth, however, is that all that we are, all that we think, and all that we do in a hidden way will come to light. And if that frightens you in some way, that is good. Sometimes we need a holy fear to encourage us to look inward and to deal with all that we keep hidden from others.
Reflect, today, upon the importance of striving for a life of true transparency and integrity. The best way to do this is to live every day as if everything within your heart were visible for all to see. If that means you need to change in some way so as to be at peace with what will eventually come to light, then work diligently on making that change here and now. The opposite of hypocrisy, for which the Pharisees were firmly condemned, is honesty and sincerity. Spend time reflecting upon these beautiful virtues and pray that the Lord will gift you with them so that you can live a life of true integrity here and now in preparation for that glorious day of judgment, when all will be “known” and “proclaimed on the housetops.”
My revealing Lord, You see all things. You know my heart in every way. Please grace me with the ability to see myself as You see me and to know my inner heart as You know me. As the deepest truths of who I am come to light for me to see, I pray that I will also have the grace to sincerely change so that I may truly glorify You with my actions and become a source of authentic inspiration to all. Jesus, I trust in You.
 
Reflection Friday 28^th Ordinary Time: 2025
Opening Prayer: Lord God, you lovingly care for me as my Heavenly Father. Help me to experience this truth more deeply in my life. I am tempted to trust in myself and my abilities rather than you. Do not let me fall into this temptation. May I see all good things as coming from you.
Encountering the Word of God
1. Pharisaical Hypocrisy: In the Gospel, Jesus has just left the Pharisee’s house, where he delivered a blistering warning. Now, with his disciples gathered around him, he focuses in on the heart of the matter and also how it applies to his disciples. This prevents his disciples from getting puffed up with pride and thinking that they were better than the Pharisees and scholars of the law. In just a few words, Jesus identifies a real danger for those steeped in religious practice – the sin of hypocrisy. He compares it to leaven or yeast that inflates dough. A person can easily become inflated about how good they are and how pious they are and how they are better than everyone else because of their pious practices. The Father, Jesus teaches, sees everything. Nothing is hidden from God, especially the real intentions driving our actions. God the Father is not fooled by the hypocrite. The Gospel concludes not with another condemnation of Pharisaical hypocrisy, but with how to overcome it – filial trust in God’s loving care for us.
2. The Justifying Faith of Abraham: In the First Reading, Paul is going to show from the Old Testament that we are justified and made right with God, not through the works of the old law, but through faith. His prime example is Abraham. Paul alludes to the fact that Genesis 15 says that Abraham was made righteous through his belief in God. And it is only in Genesis 17 that Abraham was circumcised. This means that Abraham was justified by faith apart from one of the works of the law – that of circumcision, which incorporated a man into God’s covenant family. If Abraham was justified by faith and not by such works, then the same would apply to us. Paul emphasizes that our initial faith and grace of justification are a gift of God and not something we earn like a wage. We do need to build up spiritual and heavenly treasure, but we cannot do this without the initial empowerment and continual sustenance of divine grace. 
3. The Psalms of David on Blessedness and Righteousness: After referring to how Abraham was justified by faith, Paul then quotes the Book of Psalms to show that it teaches the same doctrine. Paul refers to David as the author of Psalm 32 and says, “So also David declares the blessedness of the person to whom God credits righteousness apart from works: ‘Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man whose sin the Lord does not record’” (Romans 4:7-8; Psalm 32:1-2). The one who is forgiven is the recipient of God’s mercy. Paul here teaches that the Psalm means that justification includes divine forgiveness and that our transgressions are no longer held against us. What is more, this initial justification and forgiveness is an unmerited gift and not a wage that we earn by our human efforts. God’s actions in justifying us include crediting righteousness, forgiving iniquities, and covering and not recording our sins. God truly cleanses us through justification, but the sins we commit cannot be undone and remain forever as events of history. “God can remove the guilt of our sins; likewise, God can without the punishment that our sins deserve. But their occurrence remains forever inscribed in the annals of past time. This is something that God’s mercy must simply overlook” (Hahn and Mitch, Romans, 62).
 

Suy Niệm Tin Mừng thứ Năm Tuần 28th Thường Niên

Suy Niệm Tin Mừng thứ Năm Tuần 28th Thường Niên
Trong bài Tin Mừng hôm nay, Chúa Giêsu đã quở máng những người Pharisêu và các thầy thông giáo vì những luật lệ họ đã áp đặt trên dâan chúng và những hành động đạo đức giả của họ. Trong khi họ khoe khoang và rao giảng sự công bình và công lý, nhưng chính họ lại thiếu đức bác ái và còn hành động ngược lại với những gì họ rao giảng. Họ xây dựng đài tưởng niệm cho các tiên tri, những người mà tổ tiên của họ đã giết. Họ đã không sống cuộc sống tốt lành: "Khốn cho các người, hỡi những nhà thông luật! Các người đã cất giấu chìa khoá của sự hiểu biết, các người đã không vào, mà những kẻ muốn vào, các người lại ngăn cản.".." (Lc 11: 52)
Ngược lại trong bài đọc thứ nhất trong thư gửi cho các Kitô hữu ở Êphêsô, Thánh Phaolô đã chúc lành ông mang tình yêu, lòng nhân ái với ân sủng của Thiên Chúa đến với "các vị thánh ở Ephêsô," "Trong Đức Ki-tô, Bởi chưng Người đã chọn ta trong Ngài, từ trước tạo thiên lập địa, để ta được nên thánh và vô tì tích trước mặt Người.."(Eph 1: 4) Chúng ta hãy cầu nguyện để cho chúng ta không giống như những người Pharisêu đạo đức giả và các thầy thông luật mà Chúa Giêsu đã nguyền rủa trong bài tin mừng hôm nay, chúng ta hãy xin Chúa cho chúng ta được trở nên một trong những" vị thánh " ở thành Êphêsô mà Thánh Phaolô đã yêu mến, nuôi dưỡng và dậy dỗ.
 
Reflection Thursday 28^th Ordinary Time
In the Gospel reading Jesus strongly admonishes and even puts curses on the Pharisees and the Jewish teachers of the Law for their hypocrisy. While preaching righteousness and justice, they themselves were lacking in action and even did the opposite of what they preached. They built memorials for the very same prophets whom their ancestors had rejected and even killed. They had not lived good lives and had not taught people well; thus their people had not led good lives because they knew no better: "for you have taken the key of knowledge. You yourselves have not entered, and you have prevented others from entering." (Lk 11: 53)
 In contrast in the first reading from his letter to his beloved Christians in Ephesus, Paul blesses God for his loving-kindness and grace to the "saints in Ephesus," to those "God chose in Christ before the creation of the world to be holy and without sin in his presence" (Eph 1: 4) We pray that we be not counted with the hypocritical Pharisees and teachers of the Law whom Jesus cursed but be among the "saints" whom Paul loved, taught and nourished.
 
Thursday of the Twenty-eighth Week in Ordinary Time 2026
“Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter.” When Jesus left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things, for they were plotting to catch him at something he might say. Luke 11:52–54
Jesus speaks of the grave failure among the scholars of the law who “have taken away the key of knowledge.” This key symbolizes the grace and responsibility entrusted to religious leaders to open the way to divine truth, to guide souls into the mysteries of God, and to lead them toward eternal life. Rather than use their role to invite, teach, and illuminate, these scholars obscured the truth. They not only refused to enter the Kingdom themselves through faith and humility, they also hindered others who sincerely sought salvation.
By distorting the law of God and burdening the people with fabricated human traditions, they effectively locked the door of understanding and silenced God’s Word. Such a betrayal of truth leads to scandal and spiritual blindness, and Jesus warns that it merits severe judgment.
This passage speaks to all of us who are entrusted with the task of teaching and leading within the Church, the family, and our communities. The truths of our faith are not to be distorted or diluted. They must be faithfully handed on with clarity, humility, and love, even when the message is challenging to the listener.
In many ways, the distortion of the Gospel is worse than its outright rejection. Those who reject the Gospel must seriously examine their consciences and repent. But those who profess faith and then misrepresent it to others are guilty of a double sin—their own lack of authentic belief and the confusion they cause in others.
Though Jesus’ criticism of the scribes and Pharisees pertained to their distortion of the Torah, prophets, and Wisdom Literature, Saint Paul offered a parallel warning to the early Church. In 2 Corinthians 11:1–15, he speaks of those who proclaim “another Jesus,” preach “a different gospel,” and possess a “different spirit” than the one originally received. He calls them “false apostles, deceitful workers,” and adds that “Satan disguises himself as an angel of light,” so it is no surprise if “his ministers also disguise themselves as ministers of righteousness.”
Paul’s warning mirrors Christ’s own. Those who outwardly appear religious or apostolic may, in fact, distort the Gospel in subtle yet deadly ways. They may present a message more appealing to worldly sensibilities, more accommodating to vice, or more flattering to human pride, but it lacks the transforming truth of Christ crucified. Their words may sound pious, compassionate, and welcoming, but if they lead souls away from the narrow path of truth, they are not from God.
Such deception is especially dangerous because it cloaks itself in the appearance of holiness and is not always easy to discover. For this reason, Saint Paul calls for vigilance, fidelity, and deep rooting in the authentic Gospel handed down once and for all. The same warning applies today. We must be alert to teachings that reshape the Gospel into a human project rather than a divine revelation, and we must humbly pray for the grace to remain faithful stewards of the key of knowledge.
Reflect today on the great responsibility entrusted to the Church to uphold and pass on the truth of the Gospel. Whether you are a parent, teacher, minister, or simply a witness in the world, consider whether you clearly, lovingly, and courageously proclaim Christ in both word and deed. Pray for the grace to lead others not by your own opinions, but by the saving truth entrusted to the Church. That Truth is the only Key to the Kingdom of Heaven!
Lord of all Truth, Your pure and holy Word is the only Eternal and Saving Truth we need. Free me from every distortion of that Truth, and grant me the courage and compassion to bear faithful witness in this world. May I never water down the Gospel—whether from a false sense of compassion, from weakness, or from confusion. Make me a clear and unwavering instrument of Your love and mercy. Jesus, I trust in You.
 
Reflection Thursday 28^th Ordinary Time 2026
Opening Prayer: Lord God, you never abandon your people. Throughout history, you have sent prophets and teachers to call us back to your covenant. Give me a humble heart that listens to your messengers, receives your truth, and responds with repentance. May I never resist the voice of your grace, but allow your Word to lead me more deeply into the kingdom of your Son.
Encountering the Word of God
1. The Warnings of Jesus: In today's Gospel, Jesus continues the series of woes he began addressing to the Pharisees and scholars of the law. Yesterday, he warned the Pharisees that they had become preoccupied with lesser matters while neglecting justice and the love of God. They sought places of honor and, despite their concern for ritual purity, had become like unseen graves that brought impurity to others. He then warned the scholars of the law that they placed heavy burdens upon the people without helping them carry those burdens. Today Jesus continues with two more woes directed specifically at the scholars of the law. The first concerns their relationship to God’s prophets. The second concerns their responsibility as teachers of God's people. These warnings reveal a tragic possibility in the spiritual life: we can become so attached to our own understanding of God that we resist God when he speaks to us in a way we do not expect. We can even honor the messengers of God from the past while rejecting the messengers God sends to us today.
2. Honoring the Prophets While Rejecting Them: Jesus says, “Woe to you who build the memorials of the prophets whom your fathers killed.” His words expose the hypocrisy of honoring God’s prophets after they are dead while rejecting the prophetic word when it is alive and challenging. The history of Israel contained a recurring pattern. God sent prophets to call his people back to covenant faithfulness, but those prophets were often rejected, persecuted, and killed. Jesus traces this history from Abel, the first innocent victim in Genesis, to Zechariah, whose murder is recorded near the end of the Hebrew Scriptures (2 Chronicles 24:19-22). In this way, Abel and Zechariah encompass the whole history of bloodshed against God’s righteous servants. The scholars of the law appeared to honor the prophets by building memorials to them. Yet Jesus says that they give witness to the deeds of their ancestors because they are continuing the same pattern of rejection. Their actions reveal that they would rather honor a prophet who can no longer challenge them than listen to the living word of God that calls them to conversion. This is ultimately fulfilled in Jesus himself. He is the greatest of all the prophets because he is the Son whom the Father sent. Yet the religious authorities will reject him, just as their ancestors rejected the prophets. And Jesus’ words will continue to be fulfilled as his apostles and other witnesses are persecuted for proclaiming the Gospel. The warning is also directed toward us. It is easy to admire the saints and prophets of the past while resisting the demands of the Gospel in our own lives. Saint Teresa of Jesus, whose memorial we celebrate today, reminds us of the opposite response. She received God’s truth with humility, allowed it to transform her life, and courageously proclaimed it to others – even when doing so required reform and sacrifice.
3. The Key of Knowledge: Jesus then gives his most striking accusation: “Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter.” The scholars of the law were supposed to be guides. They had received the Scriptures and possessed the knowledge necessary to recognize God’s work among his people. Instead, they had become obstacles. They failed to recognize that the Scriptures pointed beyond themselves to God’s promised salvation, and they prevented others from recognizing it as well. The “key of knowledge” ultimately points to Christ himself. The Scriptures are fulfilled in him. He is the one who opens the way into the kingdom of God. The scholars possessed the Scriptures but failed to use them as a key that would lead themselves and others to Jesus. This failure had consequences for the nation. Jesus’ generation would soon experience the destruction of Jerusalem and the Temple in A.D. 70. The destruction marked the end of the Old Covenant sacrificial system and pointed to the definitive fulfillment of the Temple and its sacrifices in Christ. The scholars of the law should have recognized where God’s plan was leading. Instead, they rejected the One to whom the Scriptures pointed. Saint Teresa of Jesus gives us a beautiful contrast. She did not treat knowledge of God as something merely intellectual. Her knowledge of Christ led her into friendship with him, prayer, conversion, and ultimately heroic charity. She understood that knowing God means entering into a relationship with him. The key of knowledge is therefore not simply information about God. It is Christ himself. He opens the Scriptures, reveals the Father, and opens for us the way into the kingdom. Our task is not merely to know about him but to allow him to lead us through the door he has opened.
 
Thursday of the Twenty-Eighth Week in Ordinary Time
When Jesus left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things, for they were plotting to catch him at something he might say. Luke 11:53–54
Over the past few days, we have been reading Saint Luke’s version of Jesus’ “Woe to you” rebukes of the scribes, Pharisees and the scholars of the law. Today’s Gospel concludes these rebukes of love by pointing out that these religious leaders did not convert. Instead, they began plotting against Jesus so as to “catch him at something he might say.” This is what happens when people use God’s holy law as a weapon to attack.
Normally, we take inspiration from the Holy Scriptures in a positive way, meaning, by reflecting upon Jesus’ words and actions and applying them to our lives. However, we can also learn from the evil others commit and allow their actions to inspire us to avoid their sin. In today’s Gospel, we are invited to ponder the obsessive plotting of these religious leaders so as to consider whether we also are guilty of their sin.
First, note that at the conclusion of Jesus’ rebukes, these religious leaders “began to act with hostility” toward Jesus. Normally, when we act with hostility toward another, it is done with the mindframe that we are right and they have done something wrong. We justify our hostility by pointing to their perceived sin. However, it must be understood that every act of hostility on our part is a clear indication that we have started down the road of sin and are not justified in our obsession.
Notice also that these religious leaders exercised their hostility toward Jesus by interrogating Him. In other words, in their anger, they kept asking Him questions so as to find some fault with Him. They tried to trick Him and trap Him with their speech using God’s very Law handed down through Moses and the prophets. But they manipulated that Law so as to justify their hostility and, out of pride, to falsely accuse Jesus.
Think about any times in your life in which you found yourself somewhat obsessed with what you judged to be the sin of another. Hostility in this case can even be passive, meaning you may present a kind disposition on the surface, but interiorly you are obsessively thinking about how you can condemn the person. Often when this happens, we can feel justified in that we convince ourselves that justice must be done and that we are the dispensers of that justice. But if God is in control of our lives, He will not call us to obsessive plotting in regard to another. Instead, when we are following the will of God, we will sense Him inspiring us to act with immediacy, calm, joy, kindness, honesty, and freedom from all anger and obsession.
Reflect, today, upon any way that you have seen this misguided tendency within your own life. If you can identify a time when you struggled with hostility toward another, look at the fruit it bore. Was God glorified through your actions? Did this leave you at peace or agitated? Were you fully objective in your thinking? Be honest with these questions and you will begin to discover the road to freedom from such obsessive thinking. God wants you to be at peace. If there is injustice, trust that our Lord will sort it out. You, for your part, must continually work to forgive, act with charity, and direct your attention to the will of God as it is gently presented to you.
My patient and kind Lord, You were falsely accused and condemned by many of the religious leaders of Your time because You spoke the pure truth with love, clarity and boldness. When I act with hostility and anger toward another, help me to turn from these sins so that I will never condemn, never judge and never manipulate Your divine Law for my own purposes. Fill me with Your peace and charity alone, dear Lord. Jesus, I trust in You.
 
Reflection Thursday 28^th Ordinary Time 2025
Opening Prayer: Lord God, thank you for calling and sending us your prophets. They are your divine messengers who call us back to you. You do not abandon your people when we are unfaithful, but gently and firmly call us to repentance and conversion.
Encountering the Word of God
1. I will send them Prophets and Apostles: In the Gospel of Luke, Jesus continues his series of six warnings pronounced first upon the Pharisees and then upon the “scholars of the Law.” Jesus warned the Pharisees that they were neglecting justice and love of God, seeking earthly honors, and leading others into impurity. Jesus then warned the “lawyers” or “scholars of the law” that they were placing heavy burdens upon the people, persecuting God’s prophets and apostles, and preventing people from understanding the scriptures and the most important principles of the Old Covenant. The scholars of the law and the generation to which they belonged were ignorant about what was going to happen. They were ignorant about how the past, recorded in Scripture, foretold the future. Just as Jeremiah prophesied to his generation that, because they did not listen to the prophets that God sent them, the Temple and city of Jerusalem would be destroyed by the Babylonians in 586 B.C., so also Jesus is prophesying and warning that “this generation” will not pass away (Luke 21:32) until the Temple and Jerusalem itself are destroyed (Luke 21:5-6, 20-24). This event happened 40 years after the religious authorities in Jerusalem put Jesus to death. In A.D. 70, the Romans destroyed Jerusalem and its Temple, signaling the definitive end of the Old Covenant temple sacrifices. The scholars of the law were oblivious to how Jesus fulfilled the Old Covenant and inaugurated the New. The scholars took away the key of knowledge concerning the Kingdom of God and were preventing the people they served from entering that kingdom.
2. All, Jews and Gentiles, Have Sinned: One of the main goals in Paul’s Letter to the Romans was to explain how the Old Covenant was brought to fulfillment in the New. In the opening chapters of the letter, Paul has argued that both Jews and Gentiles are in a similar situation of sin and are freed from that situation in the same way. Paul acknowledges the tremendous gifts that were given to Israel, including the oracles or utterances of God (Romans 3:2). This is a way of referring to the entire Old Testament – the Law of Moses, the Prophets, and the Writings. Despite this gift, the Jews have been unfaithful even though the Lord God has been true and faithful (Romans 3:3-4). Paul concludes that all men – both Jews and Greeks – are under the power of sin (Romans 3:9). Furthermore, the works of the law of Moses – especially the ceremonial laws like circumcision, animal sacrifices, and dietary restrictions – are not able to justify a person; they only give knowledge of sin and not the power to overcome sin (Romans 3:20). The Law defined what is good and evil, pure and impure, holy and profane.
3. A Person is Justified by Faith: How, then, are we made righteous? As Paul says, “the righteousness of God has been manifested apart from the law, although the law and the prophets bear witness to it” (Romans 3:21). The law and the prophets point to the coming of Jesus the Messiah. We are given the righteousness of God, not through the observances of the law, but “through faith in Jesus Christ” (Romans 3:22). We are initially justified – put in a right relationship with God – by God’s gift of grace. This grace was obtained for us through Jesus’ work of redemption. Jesus expiated our sins through his sacrifice, and we welcome this redemption through faith. God is righteous and just and justifies the one who has faith in Jesus (Romans 3:26). We do not obtain our initial justification through the works of the Old Law but through faith in Jesus Christ. This teaching does not oppose what is contained in the law, but actually supports it. And this is what Paul will try to show in the next section of the letter. In the sacrificial death of Jesus, the old animal sacrifices have been superseded. “Human sin and divine love have made contact in the bleeding and dying of Jesus in such a way that definitive forgiveness is now open to all who believe” (Hahn and Mitch, Romans, 47).

Suy Niệm thứ Tư Tuần 28 Thường niên

Suy Niệm thứ Tư Tuần 28 Thường niên
Qua Tin Mừng hôm nay, chúng ta thấy trong cuộc tranh cãi với những người Pharisêu, Chúa Giê Su đã đặt nặng vấn đề công lý và tình yêu của Thiên Chúa như là lõi cốt chính của cuộc sống chung trong xã hội trên hơn tất cả bất cứ quan điểm cá nhân nào. Hòa bình và Pháp luật, Công lý và Hoà bình được kết nối không thể tách rời. Khi Luật Pháp bị chà đạp và sự bất công nổi lên nắm quyền, thì hòa bình luôn bị đe dọa.
Những tiêu chí chính trị phải dựa trên những giá trị đạo đức, chứ không phải là do con người chúng ta tạo ra, nhưng chúng phải được công nhận trên sự bình đẳng cho tất cả mọi người. Nếu không có sự bình đẳng thì Luật pháp có thể được áp dụng theo hình thức của những người có quyền theo kiểu cường hào ác bá bởi vì luật pháp được lập ra vì những lợi ích của phe phái hay phe nhóm có quyền.
Hai yếu tố sau đã làm nổi bật vì chúng biến công lý không còn có ý nghĩa mà là công cụ̣ bất chính cho kẻ cầm quyền. Thứ nhất, "chủ nghĩa hoài nghi của hệ tư tưởng", làm cho lương tâm trở nên tồi tệ hơn khi tìm mọi cách để biện minh cho những việc làm bất lương của kẻ cầm quyền bằng bất kỳ phương tiện nào để đạt được những mục tiêu và quyền lợi phe nhóm. Thứ hai, "chủ nghĩa hoài nghi cùa trong việc kinh doanh (khai thác vô nguyên tắc các nguồn tài nguyên thiên nhiên), khi con người lợi dụng những tài nguyên thiên nhiên dùng quyền lực để thay thế Luật pháp.
Lạy Chúa, đạo giáo của Chúa Kitô không làm cho  lý trí của chúng con ra mù quáng, nhưng xin Chúa hãy soi sáng cho chúng con biết dùng lý trí để mang lại sự hoà bình và xin đức tin của chúng con có thể lấy lại sự bình tĩnh cho lý trí bởi vì cuộc sống hiện tại luôn có sự bóp méo sự thật và kìm chế tư tưởng của chúng con..
 
Justice and Peace
Today, in controversy with the Pharisees, Jesus Christ places justice and God’s love, as axes of social coexistence by setting them above personal viewpoints. Peace and Law, Justice and Peace are inseparably connected. When Law is trampled on and injustice comes to power, peace is always threatened.
            Political criteria should be based on those moral values, not created by us, but recognized and equal for all men. Without them Law can be criminally used with factional purposes. Two factors of justice dilution stand out. First, the “cynicism of ideology”, which obfuscates consciences by justifying any means to achieve factional objectives. Second, the “cynicism of business” (unscrupulous exploitation of natural resources), where the useful also takes the place of the good and power displaces Law.
              O Lord, Christianity do not lead us far from reason, but illuminates it instead: make that to achieve peace, faith may calm down reason, often distorted by ideological tyranny.
 
Wednesday of the Twenty-eighth Week in Ordinary Time 2026
Then one of the scholars of the law said to him in reply, “Teacher, by saying this you are insulting us too.” And he said, “Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.”  Luke 11:45–46
Just prior to this exchange, Jesus delivered three piercing rebukes to the Pharisees: “Woe to you Pharisees!” He condemned them for ignoring “judgment and love for God,” for seeking “the seat of honor in synagogues and greetings in marketplaces,” and for being “like unseen graves over which people unknowingly walk.” These are not the words of the inoffensive Jesus often portrayed in secular culture, nor of a Jesus reduced to a vague symbol of kindness and passive tolerance. When a scholar of the law objected, saying He was being offensive, Jesus did not retreat. He intensified His message: “Woe also to you scholars of the law!”
Jesus did, in fact, perfectly embody gentleness, joy, and kindness. But these virtues were never in conflict with the fullness of truth, justice, and righteous indignation. His mercy did not negate His zeal for holiness, nor did His love dilute His call to conversion. Every virtue in Jesus existed in perfect harmony, including the courage to confront sin and hypocrisy for the sake of salvation.
When we encounter Gospel passages in which Jesus sharply rebukes the Pharisees, we may find ourselves uncomfortable and tempted to gloss over them. This is understandable. In our own experience, a cry of “Woe to you!” often flows not from pure love but from wounded pride, resentment, or a desire for revenge. When we are offended, we are prone to respond with judgment, often irrational and emotionally charged.
But in Jesus, there is no disordered anger. His rebukes are never the result of frustration or loss of control. Rather, they issue from a burning charity—piercing, purposeful, and redemptive. His words to the Pharisees were not fueled by hostility, but by a profound desire to draw them back to the Father. Gentle words and reasoned teaching had proven ineffective for them; what remained was a necessary spiritual jolt. His rebuke, though severe, was rooted in divine love meant to awaken their consciences and call them to repentance.
This kind of love can be difficult to receive and even more difficult to imitate. But discomfort is not a reason to avoid entering into the “drama” of divine charity. While it may feel easier to reflect on scenes of Jesus embracing children, healing the sick, or forgiving sinners, today’s Gospel reveals another essential dimension of His love—one that we must also meditate on, understand, and learn to accept.
Though God may not call us to confront others with the same divine authority as Jesus, there will be times when charity compels us to correct, challenge, or admonish someone we love. When that moment comes, the devil will surely seek to distort our intentions, stirring pride, impatience, or resentment so that our correction loses its charity and becomes the sin of anger. If we have not prayerfully reflected on the love that animates Christ’s rebukes, we risk acting from our passions instead of by the prompting of the Holy Spirit.
Reflect today on how God may be calling you to love with truth and clarity, even when it’s difficult. Ask for the grace to be courageous yet charitable, bold yet compassionate, and always rooted in the burning charity of Christ. By entering deeply into today’s Gospel in prayer, placing ourselves within this charged scene, and viewing it through the lens of divine love, we can begin to understand what holy correction looks like. Jesus teaches us not only how to love gently, but also how to love with strength, especially in moments of conflict, tension, and moral failure.
Most passionate Lord, You loved every sinner according to what each one most needed. To some, You offered tenderness, like a shepherd gently carrying a wounded lamb. To others, You gave a firm invitation to follow You and leave all else behind. Still others You rebuked with a holy passion that pierced their hearts and called them to repentance. Please love me as I need to be loved, and give me the grace to receive Your love fully and without resistance. May I also imitate You and be guided by grace to compassionately, tenderly, mercifully, courageously, or fiercely love others where they are. Jesus, I trust in You.
 
Wednesday 28th Ordinary Time, 2026
Opening Prayer: Lord God, enlighten my heart so that I may recognize how I am responding to your gracious love. When your Son warns me against hypocrisy, help me to examine my own life honestly. Keep me from seeking the praise of others, and teach me to love you and my neighbor with a sincere heart.
Encountering the Word of God
1. Woe to you Pharisees! In today’s Gospel, Jesus continues his conversation with the Pharisee who invited him to dinner. The Pharisee had been shocked that Jesus did not observe the prescribed washing before the meal. Jesus now uses the occasion to expose a deeper problem: the Pharisees had become so concerned with external observance that they had lost sight of the interior holiness that God desires. The Pharisees’ desire for holiness was not itself wrong. The Law of Moses commanded Israel to be holy, and the traditions that developed around the Law were often intended to help God’s people live faithfully. The problem was that these practices could become an end in themselves. Meticulous observance of lesser matters could give a person the illusion of righteousness while the more fundamental demands of the Law -justice, mercy, humility, and love of God – were neglected. Jesus is therefore not condemning obedience to God’s law. Indeed, he says, “These you should have done, without overlooking the others.” The problem is misplaced priorities. No amount of external religious observance can compensate for a heart that has ceased to love God and neighbor.
2. Three Woes of Warning: Jesus pronounces three “woes” upon the Pharisees. The word woe is important. In Scripture, a “woe” is not simply an expression of anger or a curse. It is a solemn prophetic warning of the terrible consequences that await those who persist in a sinful way of life. Jesus is essentially saying, “How terrible it will be for you if you continue down this path.” His words are severe, but they are also merciful because a warning gives the sinner an opportunity to repent. The first woe concerns the Pharisees’ distorted priorities. They carefully tithed even the smallest garden herbs while neglecting “judgment and the love for God.” Their attention to details had become a substitute for genuine conversion. The second woe concerns their desire for honor. They loved the “seat of honor” and the greetings they received in public. Their religious leadership had become a means of gaining recognition. Instead of directing people’s attention toward God, they had begun directing it toward themselves. The third woe is especially striking. Jesus compares them to “unseen graves over which people unknowingly walk.” According to the Law, contact with a grave caused ritual impurity. The Pharisees had devoted themselves to avoiding external impurity, yet Jesus says that their hypocrisy was making others spiritually unclean without those people even realizing it. Their teaching and example could lead others away from the holiness they claimed to promote. This is a sobering warning for anyone who exercises spiritual influence. Our example can either draw people toward God or quietly lead them away from him.
3. A Woe for the Scholars of the Law: One of the scholars of the law protests: “Teacher, by saying this you are insulting us too.” Jesus responds with another woe. The scholars of the law had become experts in interpreting the Law, but they had turned that knowledge into burdens for the people. Jesus says, “You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.” Their problem was not that they took God’s law seriously. The problem was that they placed heavy demands upon others without helping them bear those demands themselves. True spiritual leadership does the opposite. It does not simply tell people what they must do; it helps them encounter God’s mercy and gives them practical assistance in responding to his grace. Jesus himself will later say, “Come to me, all you who labor and are burdened, and I will give you rest” (Matthew 11:28). These four woes therefore invite us to examine our own approach to faith. Do I emphasize rules while neglecting love? Do I seek recognition for my good works? Do my words and example draw others toward Christ? Do I place burdens upon others that I am unwilling to carry myself? Jesus’ warnings are not intended merely for the Pharisees and scholars of the law. They are warnings for every disciple who can gradually substitute the appearance of holiness for holiness itself. The antidote is a humble heart that loves God above all things, seeks justice and mercy, and willingly helps others carry their burdens.
 
Wednesday of the Twenty-Eighth Week in Ordinary Time 2025
Then one of the scholars of the law said to him in reply, “Teacher, by saying this you are insulting us too.” And he said, “Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.”  Luke 11:45–46
This scholar of the law had been listening to Jesus firmly rebuke the Pharisees. As he listened, his own conscience was pricked, and he challenged our Lord. What does Jesus do? He quickly and firmly rebukes the scholar of the law, pointing out that the scholar uses the law to impose heavy burdens on people. Jesus did not back down in this rebuke of love. Instead, He directed it to the very place that His rebuke was bearing fruit: in the conscience of this scholar of the law.
This experience of the scholar of the law teaches us two important lessons. First, we learn from him the importance of paying attention to our conscience when it is “pricked.” Second, it teaches us that when this happens, it is very easy to become defensive.
What is it that pricks your own conscience? Think back over the past month and reflect upon anything that you became defensive about. Did something someone said bother you? If so, pay attention to this. Sometimes we are bothered for reasons other than our own sin. But oftentimes, what actually bothers us is that we come face-to-face with some sin with which we struggle, and we do not want to admit it.
What if this scholar of the law would have listened to Jesus and, instead of being offended, became grateful for Jesus’ words? What if he would have humbly looked at his own life and realized that he was also guilty of the very things that Jesus was condemning the Pharisees for? If he would have done that, he would have been put in a position to sincerely examine his actions and begin a process of change. But this is hard to do.
Reflect, today, upon anything that has recently offended you. Be honest and admit that it is often the case that when God presents you with your sin through some means such as the loving rebuke of another, you must work diligently to overcome any pride. And when you feel defensive, you must immediately see that as an indication that there is something in your life that you need to change. A pricked conscience is a gift from God. Rejoice when that happens, rather than being offended, and you will discover one of the best ways by which you can grow in holiness of life by becoming free of the very sin our Lord is presenting to you.
My challenging Lord, You are constantly speaking to me in various ways. Sometimes You are gentle, and at other times You lovingly rebuke me. Please help me to see my sin. As I do, I pray that I will not become defensive or dismissive, rationalizing my erroneous actions. May I learn to rejoice in all that You say to me, especially when You speak Your rebukes of love. Jesus, I trust in You.
 
Wednesday 28^th Ordinary Time 2025
Opening Prayer: Lord God, enlighten my heart to know how I am responding to your gracious love. I hear the warning your Son gave to the Pharisees and the Scholars of the Law. Help me to know if I have unknowingly fallen into hypocrisy and sinful ways. May I help your people attain salvation!
Encountering the Word of God
1. Woe to you Pharisees! In the Gospel, Jesus is dining at an unnamed Pharisee’s home. The Pharisee was shocked that Jesus did not follow the prescribed washings before meals. And Jesus used the opportunity to warn the Pharisees about how they were living. The Pharisees mistakenly thought that holiness was a question of meticulous fulfillment of the law of Moses and separation from the impurity of the Gentiles. They built up an entire tradition of practices aimed at living the law perfectly. In the case of washing hands before meals, it was a way of extending the priestly rituals of washing before offering a sacrifice to every meal. Holiness, then, was seen as something exterior rather than interior. The Pharisees gave meticulous attention to lesser commandments like paying their taxes, but neglected the virtue of justice and the first commandment to love God above all things. In fact, their fulfillment of hundreds of human traditions puffed them up in pride, rather than walking humbly before God. They sought the praise of men and not the glory of God. Instead of teaching the people to walk humbly, they corrupted those they taught. The scholars of the law were not exempt from this warning. They too built up wearisome burdens for the people in their teachings and traditions instead of bringing the people to the heart of the law – love for God and neighbor.
2. To Those who Judge Others: One of the main traits of the Pharisees was their tendency to judge others. Paul addresses this in his Letter to the Romans. He speaks to Jewish persons who pass judgment on Gentile sinners. “Evidently, some, inflated with a sense of moral superiority, felt justified in playing the judge and condemning the non-Jewish world for its wickedness” (Hahn and Mitch, Romans, 22). Yes, pagan practices were abominations and worthy to be condemned. However, Paul criticizes his debate partner here for holding others to a standard that they themselves struggle to attain. Paul then charges his fellow Jews with the same sins committed in the pagan world (Romans 2:1). Paul is making a parallel here: just as the pagan Gentiles are inexcusably culpable for sinning against God’s revelation in creation, so the Jews are culpable for sinning against God’s revelation in the Torah (Hahn and Mitch, Romans, 22). According to Paul, the Jews have fallen into hypocrisy – like the Pharisees and scholars of the law in the Gospel – and infidelity and presumption. They have a prideful overconfidence that they, as members of God’s people, will escape the judgment of God. “It seems that some Jews regarded their ethnic ties to the patriarchs, along with the privilege of being counted among God’s people, as an insurance policy against the fiery day of judgment. It was a false confidence that every Israelite was guaranteed mercy, no matter what” (Hahn and Mitch, Romans, 23).
3. Judgment according to Works: Paul argues that we will be judged not by our ethnicity, but by our works. “This is the belief that God will hold every person accountable for his or her actions, public or private, and assign each person a corresponding destiny. One will either receive eternal life at the final judgment, or face the wrath and fury of the God who punishes evil” (Hahn and Mitch, Romans, 24). This teaching that we will be judged on our works is not opposed to Paul’s later teaching in the letter that we are initially justified not by the works of the law but by faith in Jesus Christ. In fact, Chapter Two concludes with a teaching on the necessity for both Gentiles and Jews to observe the law. While the Jews have the revealed law of God written in the Torah, the Gentiles have the natural law of God written in their hearts. The Gentiles also have a conscience which bears witness to what is good and evil. What Paul teaches is that we are initially justified by grace, and this grace of justification is not dependent on our works. It is an unmerited gift of God given to us through Jesus and the Spirit. However, the gift is an empowering gift that enables the Christian to perform works that result from God’s operative power in the believer. The works the believer does in union with Christ have a salvific value. And that is why we, as believers, need to work out our salvation (Philippians 2:12) (see Barber, Four Views on the Role of Works at the Final Judgment, 157-159).
 
Wednesday 28^th Ordinary Time 2024
Opening Prayer: Lord God, enlighten my heart to know how I am responding to your gracious love. I hear the warning your Son gave to the Pharisees and the Scholars of the Law. Help me to know if I have unknowingly fallen into hypocrisy and sinful ways. May I help your people attain salvation!
 Encountering the Word of God
1. The Three Woes Pronounced upon the Pharisees: Earlier in Luke’s Gospel, Jesus pronounced a series of four covenant blessings and four covenant curses or “woes” (Luke 6:20-26). A “woe” is a cry of warning of coming judgment. Jesus taught that the poor, the hungry, those who weep, and those who are reviled on account of him enjoy God’s blessing. The rich, those who are full, those who laugh, and those who are spoken well of are given a warning. Jesus voices this cry “to warn that disaster awaits the comfortable of the world whose prosperity and notoriety have turned them away from God and the demands of his covenant” (Ignatius Catholic Study Bible: New Testament, 118). In today’s Gospel, Jesus warns the Pharisees with three “woes” that judgment is coming upon them. They are first warned about their religious hypocrisy. This means that they present themselves as righteous because of their detailed exterior fulfillment of lesser matters of the Law, and yet, interiorly, they are full of wickedness. They are two-faced: exteriorly and superficially, they give the appearance of holiness while, at the same time, they are interiorly and deeply wicked. Second, they are then warned about how they strive to attain temporal earthly honors instead of eternal heavenly glory. Third, Jesus warns them that they have become like unseen sources of defilement. Instead of bringing the people to God, they keep the people from entering the Kingdom of God. In short, Jesus warns the Pharisees that they are hypocrites, that they are full of evil, and that they have failed in their religious duties. For this, they are judged by Jesus and given a covenant warning of woe.
2. The First Woe Pronounced upon the Scholars of the Law: When the Scholars of the Law object that Jesus, by calling out the religious hypocrisy of the Pharisees, is insulting them too, Jesus does not apologize to them. He doubles down, so to speak, and pronounces three “woes” upon the Scholars of the Law. We hear the first one in the Gospel today and will hear the second and third warnings tomorrow. The first warning that Jesus gives concerns their interpretation of the Law of Moses. Jesus accuses them of burdening the people and not helping to ease the load. This means that they have added their human traditions to God’s Law and made it even harder to bear. In contrast to the Scholars of the Old Law, when Jesus gives us the New Law, he also gives the strength and power to fulfill it: “Come to me, all you who labor and are burdened, and I will give you rest” (Matthew 11:28). Although the New Law is a higher standard than the Old Law, we are empowered to fulfill it through the gift of the Holy Spirit and the merits and grace of Jesus Christ.
3. Works of the Flesh vs. the Fruit of the Spirit: In the Letter to the Galatians, Paul speaks about what it means to enjoy freedom in Christ. This is not freedom to choose between and to do good or evil, but a freedom to do good and serve one’s brothers and sisters in love (Galatians 5:13-14). Instead of having to submit to the Old Law, we are guided and empowered by the Spirit to live according to the New Law. We need to walk by the Spirit in this freedom Christ has given us (Galatians 5:15-17). “The works of the flesh are obvious, and [Paul] has warned [the Galatians] before of the judgment coming against them. But avoiding them is a matter not of the law but the Spirit, who produces good fruit in those joined to Christ. So live by the Spirit” (Prothro, The Apostle Paul and His Letters, 156). Paul lists fifteen works of the flesh, including immorality, impurity, sensuality, idolatry, strife, selfishness, rivalry, dissension, division, envy, and drunkenness (see ESV-CE translation). He then lists nine fruits of the Spirit: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.
 
Suy niệm lời Chúa Thứ Tư 28 thuờng niên (Luke 11:42-46)
Điểm chính của bài học mà Chúa Giêsu dạy chúng ta hôm nay là  cốt lõi của giới răn Thiên Chúa đó là tình yêu thương, yêu thương là giới răn quan trong nhất, và yêu mến Thiên Chúa và thương yêu những người chung quanh là những người được tạo dựng nên theo giống hình ảnh Thiên Chúa. Thiên Chúa là tình yêu (1 Gioan 4:8) và tất cả mọi thứ Ngài dựng nên đuộc phát sinh ra từ tình yêu của Ngài cho chúng ta. Tình yêu Thiên Chúa là Tình yêu vô điều kiện và hoàn toàn hướng tới những lợi ích cho người khác. Tình yêu thương chân thật đều biết chia xẻ và nâng đỡ những gánh nặng của người khác. Thánh Phaolô đã nhắc nhở chúng ta như trong thư gửi tín hữu Rôma rằng "Thiên Chúa đã đổ tình yêu của Ngài vào lòng chúng ta, nhờ Thánh Thần mà Người ban cho chúng ta." (Rô-ma 5:5). Mỗi ngày trong cuộc sống của chúng ta, Thiên Chúa đã ban cho mỗi người chúng ta những hồng ân của Ngài hầu giúp chúng ta có đủ sức mạnh để chúng ta yêu thương nhau như Ngài đã yêu thương chúng ta và giúp chúng ta dỡ bỏ những gánh nặng của người khác để họ cũng có thể trải nghiệm được ân sủng và tình yêu của Chúa Giêsu Kitô.
Reflection Luke 11:42-46
The point of  lesson Jesus teach us today  is the essence of God's commandments is love; love of the supreme good ; and Love God himself and love of our neighbor who is made in the image and likeness of God. God is love (1 John 4:8) and everything he does flows from his love for us. God's love is unconditional and is wholly directed towards the good of others. True love both embraces and lifts the burdens of others. Saint Paul reminds us in the letter to the Romans that "God's love has been poured into our hearts through the Holy Spirit which has been given us" (Romans 5:5). 
Each day in our lives, God gives each of us sufficient grace in order for us to love as he loves and to lift the burdens of others that they, too, may experience the grace and love of Jesus Christ.