Fr Gabriel ties together Paul's note about "God's strength is made perfect (whole) in weakness" to his note about the sorrow or grief which is godly and worldly in Chapter 7. Together these make a whole thought for Paul, applicable to us today. (II Corinthians 12:9, 7:10-12)

This week's gospel reveals a peculiar approach to the mission and message of Jesus Christ, an approach different from the other Gospels. Luke, writing to an audience primarily made up of Greeks and Romans, emphasizes the motif of benefaction, of "working the good," that was characteristic of Greco-Roman society in the form of the Benefactor. Luke applies this motif to both God the Father and to Christ himself, and then turns that spotlight on us. (Luke 6:31-36)

The passage spins out into a discussion of approaches to ethics characteristic of the time of St. Paul. Do we focus on agency, that is the character and virtue of the person who acts, or do we focus on action as creating character? This debate when on in the time of Jesus and Paul, and it continues today of course. Listen in as Fr Gabriel tries to show that the New Testament witness merges these two approaches or focal points into a new third focus that blends both agency and action, following the approach of Jesus himself. (II Corinthians 9:6-11)

Paul's appeal to the Corinthians - and to us today - is grounded in a passage from Isaiah 49, which in turn is grounded in the idea that Cyrus, King of Persia, is a "messiah" for the Israelites in exile in Babylon. Paul moves this idea forward to own time and we see how it applies to us today. Listen in. (II Corinthians 6:1-3)

This is the week for that lesson from Second Corinthians where Paul talks about "treasures in earthen vessels." Usually and ultimately we think of this passage meaning that, despite the frailty and brokenness of our lives, grace can still shine through. But there are a few other ways to look at the passage, according to early writers like Origen and St. Jerome.

This parable has some harsh contents, stemming in part from the hyperbole of ancient storytellers, but there are several lessons below that violent surface we need to pay attention to today. Come and work through the invitation to the banquet and hear about the person who comes with no visible wedding garment.

A little lesson in literary forms this week; we need to distinguish between allegory and parable, particularly as used by Jesus of Nazareth. This allegory may stem from the early church, according to some commentators, but there's every reason to think that Jesus said it. The ultimate question is, what does it mean for us and how are we to take it, since it is historically located in his time? Listen in with Fr. Gabriel Rochelle.

This text is familiar because we hear it each year and it is so striking. In it the young man rehearses the list of commandments that any convert might have followed (hence the text has an eye to the Gentile world), but more than this it shows how Jesus drives deeply to the heart of the separation between humanity and God, found in the distractions that make us focus on penultimate things. Listen in.

The parable is perhaps misnamed since the entire setup of chapter eighteen in Matthew's Gospel has to do with forgiveness and humility. The parable might best be understood as an extended commentary on the saying in our Lord's prayer, properly translated "forgive us our debts as we forgive our debtors." But the next question is, how do we get to that place where we can forgive? Listen in with Fr. Gabriel Rochelle.

The parable is perhaps misnamed since the entire setup of chapter eighteen in Matthew's Gospel has to do with forgiveness and humility. The parable might best be understood as an extended commentary on the saying in our Lord's prayer, properly translated "forgive us our debts as we forgive our debtors." But the next question is, how do we get to that place where we can forgive? Listen in with Fr. Gabriel Rochelle.