26^th Sunday in Ordinary Time (C); September 28, 2025

Am 6:1a,4-7.  Ps 146.  1 Tm 6:11-16.  Lk 16:19-31

Deacon Jim McFadden

            Today’s Responsorial Psalm reminds us that God, “the maker of heaven and earth,” upholds the anawim, Old Testament code for the stranger, the widow, and the orphan—the most marginalized  in a kinfolk society.  The Psalmist makes explicit reference to those who are vulnerable, often forgotten, and subject to oppression.  The Lord has a particular concern for those who are excluded and kept on the periphery and he calls upon the Israelites to give them special care.

         God’s concern for the anawim is underscored the Book of Exodus as the Lord warns the people not to mistreat in any way widows and orphans for he hears their cry (cf. Ex 27:19).  The Book of Deuteronomy  sounds the same warning twice (cf. Dt 24:17,19) and includes strangers among those groups requiring protection.  The reason for these warnings stems from God’s nature: namely, the God of Israel “executes justice  for the fatherless and the widow, and loves the sojourner, giving him food and clothing” (10:18).  This loving care for the less privileged is a fundamental characteristic of the God of Israel.  Now, since we are made in the image and likeness of God, we have a moral duty to do the same if we are to belong to his people, the New Israel, the Church.

         That is why we must pay attention to the stranger, the outcasts, the immigrants, and refugees in our midst.  The Lord cares for them and he calls us to exercise charity towards them.  He calls us to restore their humanity and when they are being disparaged as being “murderers, rapists, and drug mules,” or parents separated from their children at the border,  we must take a stand and say “That is not how brothers and sisters treat each other!”  We must relate to them as our brethren and leave no one behind.

         Along with the exercise of charity,  we are called upon to seek understanding about the injustices that cause exclusion.  Too often the privileges of the few, who, in order to preserve their privilege and economic advantage, will work against the common good.  A few years ago, Pope Francis addressed this when the said that “Today’s world is increasingly becoming more elitist and cruel toward the excluded.”

         Pope Francis’ insight helps us to understand the harsh words of the Prophet Amos proclaimed in the first reading (Am 6:1a,4-7). Woe to you who are secure and comfortable, who do not worry about the ruin of God’s people, even though it is right in plain sight.  They do not notice the diminishment of the little ones because they are too preoccupied that they can enjoy the good life, sumptuous meals and fine wine.  It is striking that 2800 years after Amos wrote his words of lament, that they still obtain.  For today, the culture of self-absorption and comfort makes us think only of ourselves, engenders a throw-away culture in which we become insensitive to the cries of our brothers and sisters, which results in a social indifference to others, which is happening at a global scale (cf. Pope Francis homily at Lampedusa; July 8, 2013).

         In the end, if we stay stuck in the dominant consciousness of our culture, we too run the risk like that the rich man in the Gospel who is unconcerned for the poor man Lazarus, “covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table” (LK 16:20-21).  Too intent on buying elegant clothes and organizing lavish banquets, the rich man is blind to Lazarus’ suffering.  This man has all the goods of the world, but do you notice that he’s never named?  A name is a way of making a connection with someone.  Luke is making the subtle point that wealth can isolate us from the rest of the world—walling us in, protecting us, separating us.  Our wealth can also keep God at bay.  As such God does not know us because we are worshiping mammon and not him.  What happens when the rich man dies and is buried?  He is in torment, which is the suffering brought about from isolation from the poor man and God. 

         Today’s Gospel, as well as the other readings, show us what ensues from our bleak isolation, contempt for the weak, the poor, the stranger within our midst—all those who do not belong to “our group, our tribe.”  We cannot remain insensitive, our hearts deadened, before the misery of so many innocent people without that having a negative impact on our relationship with God.  We are meant to be connected to God and one another through Christ Jesus, who is God among us.  When we isolate ourselves within the narrow confines of the ego, we run counter to our nature, which is essentially relational.  We are simply hardwired to be in communion with God and fellowship with our neighbor.  When we’re not, we accordingly, suffer.

         Getting back to the parable.  Just what would have gotten the rich man out of hell?  Instead of walking over him, if he had embraced Lazarus, he would have been liberated.  Sure the poor need the rich to get out of poverty, but the rich need the poor to get out of hell!  Perhaps that’s why Lazarus was situated at the rich man’s doorstep to give him the opportunity to be freed from his ego-driven isolation.

         So, People of God, the next time we come upon a situation where someone is sleeping at our doorstep, what concretely can you do to help?  Why has God given you  this wealth that you have and why has God placed this person or group in your  path….on your  doorstep?  Brothers and sisters, who is on your doorstep?  Amen.

Reflection Questions:

1. The Lord cares for  the stranger, the outcasts, the immigrants, and refugees.  He calls us to exercise charity towards them.  How does that challenge resonate in your life?
2. How do you respond to Pope Francis’ assessment “Today’s world is increasingly becoming more elitist and cruel toward the excluded.” 
3. Today’s Gospel teaches us that  the poor need the rich to get out of poverty, but the rich need the poor to get out of hell!  Your reaction?