
TWO OR THREE...

At the time that Matthew wrote his Gospel, the early church was on its own, no longer a part of the Jewish community and therefore no longer observing the daily norms and customs of that religious tradition. The community needed guidelines for its life together and throughout his Gospel, Matthew portrays Jesus as a community builder instructing his disciples on matters that emphasize and focus on the community of believers.
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Called to defend the rights and worth of working people, Catholics are asked to do so in a manner that holds together the entire fabric of Christian ethics, in fraternal affection and a desire for the good of all.
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In history, political orders come and go. Political societies form, develop, change, decline, decay, pass away, and then new ones take their place. Having an Augustinian like Leo XIV in the papal office, well, it is still going to take some getting used to.
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The activist Catholic priest spent about six weeks removed from his parish before an independent review found the latest allegation to be unsubstantiated.
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The gifts of God cannot be bought. Time with family is a gift; peace and tranquility are gifts from God I seek. But, in the Messy Middle, peace and tranquility are hard to come by.
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We live in fractious times. Resentment, anger, and injustice seem to abound in social life — a situation that seems to be exacerbated by the apparent desire, in some quarters, to be hyper-vigilant in seeking out new ways to take offence, new “wrongs” to unearth. What room is there, in this environment, for forgiveness?
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All across the country parishes are merging, Masses are split between different times at multiple sites, vocations directors are expressing alarm, bishops are restructuring diocesan ministries, and there are thousands of parishes without a resident priest.1 Every fact in that list is true, but the story that we tell about them isn’t.
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Good politics requires engaged citizens with an openness to learning, who make an effort to seek information before they cast their vote.
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Resolving the debate over women’s ordination requires the Church to address core questions of justice, dignity, and theology with the same deep clarity it brought to historic doctrinal controversies.

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