ResearchOnline@ND (University of Notre Dame)

McCarthy, Angela

Pastoral Liturgy Volume 55 Issue 2 Pastoral Liturgy 55, no 2 Article 25 1-3-2025 The Most Holy Trinity - 15 June 2025 Angela McCarthy Urgent Appeal - Pastoral Liturgy needs help Follow this and additional works at: https://researchonline.nd.edu.au/pastoral-liturgy  Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation McCarthy, Angela. "The Most Holy Trinity - 15 June 2025." Pastoral Liturgy 55, no. 2 (2025): 1. https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss2/25 This Liturgical Resource is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Pastoral Liturgy by an authorized administrator of ResearchOnline@ND. For more information, please contact researchonline@nd.edu.au.   Introduction  While we celebrate our God as a Trinity in many ways, the Church has seen fit to make a solemnity of the celebration. It is a mystery that we explore all of our faith-filled lives, and as this year is the 1700th anniversary of the Council of Nicea, it is good to dwell deeply on the mystery.  Penitential Act  Use one of the Roman Missal texts or this optional litany form:  Lord Jesus, you draw us to the Father. Lord, have mercy.  You gave us your Spirit. Christ, have mercy.  You make us one in God. Lord, have mercy.  Collect The oration God our Father, who, by sending into the world  the Word of truth and the Spirit of sanctification  made known to the human race your wondrous mystery,  grant us, we pray, that in professing the true faith,  we may acknowledge the Trinity of eternal glory  and adore your Unity, powerful in majesty.  The feast of the Trinity was first celebrated early in the second millennium, and so the Mass prayers have a slightly different feel to those found in the earliest sources.  Our current prayer for Trinity Sunday is even more contemporary, as it was first created for the reform of the Missal after Vatican II.  Its most unusual feature is to name God as ‘Father’.  The ancient prayers are most reserved about this form of appellation.  Here, it identifies the divine Trinity as Father, Word and Spirit, whereas normally the language of Father would be set with that of Son as a more complete filial metaphor.  In this, the prayer signals the difficulty of speaking about the triune God!  The sense of the prayer highlights God’s self-revelation as triune through the 15 June 2025  The Most Holy Trinity   Reflection by Angela McCarthy 1McCarthy: The Most Holy Trinity - 15 June 2025Published by ResearchOnline@ND, 2025incarnation of the Word and the gift of the Spirit.  The response sought from God is that we profess the mystery and adore.  This is a most wonderful reminder of the nature of God as revealed and sits well at the conclusion of the celebrations of the Paschal mystery and the power of the Spirit in our midst. Collect commentary by Gerard Moore: The discussion of the collect, slightly adapted, was composed by me for the Canadian liturgical journal Celebrate! (Novalis Press). My thanks to them for permission to reuse the material.  First Reading  Proverbs 8:22-31 The presence of Wisdom is emphasised in this pericope from Proverbs as being there from before the beginning of time. God’s creation that is the delight of Wisdom culminates in the creation of humankind.  Responsorial Psalm  Psalm 8:4-9. R, v, 2 Lord, our God, how wonderful your name in all the earth! While this psalm follows the pattern of a classic hymn of praise, it also calls us to proclaim God even though we cannot possibly name all the wonders. Second Reading  Romans 5:1-5  This short reading is a reflection by Paul on the many gifts of God given to us through Jesus Christ our Lord. It concludes with the most beautiful image of the love of God being poured into our hearts by the Holy Spirit.  Gospel Reading  John 16:12-15 Overt Trinitarian references in the Gospels are rare – today’s Gospel Reading comes close. Jesus, in talking to the disciples about the time when he will no longer be with them, promises the Spirit who will glorify Jesus, reminding them of all Jesus taught them, who in turn received all he has from the Father.  Reflection  Every time we gather in prayer, we begin by naming God. We make the sign of the cross at the beginning and end of Mass and at the beginning and end of prayers when we begin a meeting, a class, or other faith activity. It is profoundly part of who we are as Catholic Christians. The understanding that we have of God, Father, Son and Holy Spirit, comes from the experience of the disciples presented by the writings of the New Testament. They came to understand and name God as Father because 2Pastoral Liturgy, Vol. 55, Iss. 2 [2025], Art. 25https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss2/25that is what Jesus had taught them. They came to understand Jesus as the Son of God through the things he said and the results of the resurrection, and they came to understand what Jesus meant by the Holy Spirit through the gift of the Spirit given at Pentecost but also through Jesus as he strengthened them before he left them. It was revealed to them, and is revealed to us, through experience, prayer and scripture.  As we see in Gerard Moore’s commentary on the Collect (as above) there is no easy way to understand God. The naming of the Trinity has caused great division over the centuries and there are Christian groups who do not accept it. How can God be one and yet three, the same essence but different persons? The Council of Nicea in 325CE sought to provide more clearly an understanding of God through the Nicene Creed and we celebrate the 1700th anniversary of that Council this year.  The beautiful icon by Russian iconographer Andrei Rublev (1360-1430) offers a visual theological understanding that is very profound. There are three angels sitting on the altar, each holding exactly the same sceptres of power, each exactly the same in facial aspects and posture, each with the same halo (nimbus) around their heads, but each having particular attributes. The angels refer to the visitation of God to Abraham at the oaks of Mamre (Gen 18), where they tell him that Sarah will have a son. The angel on the left represents the Creator, the invisible God who calls all things into being and therefore the cloak is transparent and the garment underneath is blue as being a person of heavenly truth. The angel in the middle is Christ, he wears the red garment of divine love and has a gold stripe over his shoulder showing the divine presence. His cloak is blue noting heavenly truth and he holds two fingers on the table indicating that he is both fully human and fully divine. The angel on the right represents the Holy Spirit also wearing blue as well as a cloak of green because it was the Spirit that hovered over the waters and brought creation into being. Green is the colour of hope and the fruitfulness of creation. The chalice at the centre of the altar holds the blood of the new covenant. They hold each other in conversation as they are one in relationship. There are many other aspects of this icon that draw us to contemplation of God’s nature and it is indeed worth exploring. The first reading from wisdom draws us into awe at the wonder of creation and the existence of wisdom from the very beginning. The Wisdom of God is given a feminine nature and she is forever at play delighting the Creator day after day. What a beautiful image, a beautiful way of describing God, the eternal one.  The psalmist responds with the proclamation of how great God’s name is throughout the earth. How can we, who are merely specks in creation, also be given glory and honour and be placed over all living creatures? How do we understand the nature of God’s love, this expansive love that creates through all time and is present to all creation eternally. This is why it is a mystery and something that we can ponder all our lives. Paul’s letter to the Romans tells us that we can boast about looking forward to God’s glory because we have been given it by the Holy Spirit. The explanatory clause though is a warning as we will have to suffer. The result of suffering is patience which brings perseverance which brings hope which indicates the love of God. The 3McCarthy: The Most Holy Trinity - 15 June 2025Published by ResearchOnline@ND, 2025Triune God is present throughout our suffering and suffering is part of our human nature as we are made in the image and likeness of God and through suffering we come to know God. Our gospel reading from John is part of the lengthy discourse that Jesus gives to his disciples to prepare them for when he is gone. In this section, we see the Trinity at work: Jesus is teaching them about the Spirit and about the Father. The relationship between the Father and the Son is totally self-giving, which is the love energy of the Spirit. The first words of this section can really reach us – there are plenty of other things to say, but they would be too much for us now. We cannot fully understand God until we come to be with God after death, but what we can revel in is the growth of understanding that can be achieved through prayer, studying the scriptures and living a life of love. God is love. God is a relationship. Our love for each other and for the whole of creation brings us throughout our lives to know God better. If the love of a mother for her child can be very powerful and yet a mere glimpse of God’s love, then our expression of love throughout our lives becomes an important pathway of revelation.      4Pastoral Liturgy, Vol. 55, Iss. 2 [2025], Art. 25https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss2/25Prayer of the Faithful   Introduction  God’s name is revered throughout the earth because of divine goodness. Let us now bring all our needs in prayer to our wonderful God.  Petitions We pray for our Church leaders, especially Pope Francis. May the Spirit of Truth guide them as they lead all people to grow in the truth and wholeness promised by Christ as we journey through our jubilee year of Hope. (Pause) Lord hear us   OR   We pray to the Lord.  We pray for all the people in our world whose basic human rights are denied. May civic leaders be guided in wisdom to uphold the God-given unique dignity of each person, regardless of their faith, race, gender or status.  (Pause) Lord hear us   OR   We pray to the Lord.  We pray for those who spread the gospel and teach people about God. May they be strengthened in their own faith and blessed with words that reach people’s hearts. (Pause) Lord hear us   OR   We pray to the Lord.  We pray for our parish community. May the love of God poured into our hearts move us to deeply respect and listen to each other in our gatherings as we walk the synodal journey together. (Pause) Lord hear us   OR   We pray to the Lord.  We pray for our earth, the work of God’s hands. May we take urgent and effective action to limit climate change and protect all creation. May the actions we take will make a difference.  (Pause) Lord hear us   OR   We pray to the Lord.  We pray for all those in the world and in our community enduring untold suffering due to illness and violent conflict. May they receive the healing care and comfort they need.  (Pause) Lord hear us   OR   We pray to the Lord.  Conclusion  God of compassion, Father, Son and Holy Spirit, we bring all these needs before you and trust in your love.  Amen.    5McCarthy: The Most Holy Trinity - 15 June 2025Published by ResearchOnline@ND, 2025Music selections by Chris deSilva   Title AOV1 AOV2 AOVK CWB CWBII GA All creatures of our God and king    618 446 395 Baptized in water     99 179 Father bless us   38    Father of mercy, God of consolation    670   Firmly I believe and truly    677 486 382 For the beauty of the earth 123   678 487 427 Forth in the peace of Christ we go    681 489 495 Go, make of all disciples     493  Glory and praise to our God 16    491 417 Holy Father, God of might    705 503 424 Holy God, we praise your name  129  710 504 411 Holy, holy, holy, Lord God almighty    712   I believe in God the Father     392  I bind unto myself today    719 510  Lord, you give the great commission     308 313 Now thank we all our God 189   755 561 425 On this day, the first of days    781   Praise God from whom all blessings flow 10   788 394 384 Sing praise to our Creator    809 393  Today I awake      535  Title S&S2 Holy, holy, holy 333 O Lord, our God 247  Psalms Selected by Chris deSilva and Angela McCarthy  Psalm 8: O Lord, our God, how wonderful your name in all the earth!  CWB GA JOBC LPC PM2 Psalm 8 320 19 pg. 52 pg. 80 pg. 4  Music selections by Michael Mangan  Hearts on fire (SHOF) [Gathering, Recessional] Maybe we can imagine (TWB) [Gifts, Communion] 6Pastoral Liturgy, Vol. 55, Iss. 2 [2025], Art. 25https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss2/25

English

The Most Holy Trinity - 15 June 2025

Przywolnik,, Elizabeth

 RESEARCH WEEK 2025  Friday 30th May Session 1  9.30am – 11.00am HYBRID: Live presentation in the Kailis Room NDB8, UNDA Broome and Online  What’s the matter with (Research) Impact?  Speaker: Elizabeth Przywolnik, Research Performance and Systems Lead, The University of Notre Dame Australia  ‘Research Impact’ is a complicated and often misunderstood concept in academia. We will discuss what is and importantly what is not ‘research impact’, why impact evaluation is essential to any research impact project, and resources for planning and articulating your research impact activities.   Session Facilitator: Mel Marshall, Director, Nulungu Research Institute  Zoom link: https://notredame-au.zoom.us/s/88108326940 Passcode: 595015  SPEAKER Elizabeth Przywolnik Research Performance and Systems Lead, The University of Notre Dame Australia Liz Przywolnik is the Research Performance and Systems Lead at The University of Notre Dame Australia.  She has worked in research performance and support for over 15 years, including work on the Excellence in Research for Australia (ERA) and Engagement and Impact Assessment (EI) exercises, as well as supporting research performance strategy through the responsible use of data and metrics.     

What’s the matter with (Research) Impact?

This report presents a profile of the health of the population of Lithgow Local Government Area, the underlying social, economic and environmental determinants of health, the availability and accessibility of health services, and the existing health-supporting activities of other sectors such as the Lithgow City Council, non-profit organisations and the education sector. This study was undertaken through a collaboration of the UNDA Lithgow Rural Clinical School with the Nepean Blue Mountains Local Health District Public Health Unit, Nepean Blue Mountains Primary Health Network and the Lithgow City Council

Tai, Aswan

Madden, Diana L

Truman, George

Brydon, Michael

The health of people in Lithgow, NSW

Ryan, John

Talking Heads Seminar Series

Lobo, Errol

Pastoral Liturgy Volume 55 Issue 3 Pastoral Liturgy 55, no 3 Article 24 2025 Solemnity of All Saints - 1 November 2025 Errol Lobo The University of Notre Dame Australia, errol.lobo@perthcatholic.org.au Urgent Appeal - Pastoral Liturgy needs help Follow this and additional works at: https://researchonline.nd.edu.au/pastoral-liturgy  Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Lobo, Errol. "Solemnity of All Saints - 1 November 2025." Pastoral Liturgy 55, no. 3 (2025): 125-129. https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/24 This Liturgical Resource is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Pastoral Liturgy by an authorized administrator of ResearchOnline@ND. For more information, please contact researchonline@nd.edu.au.   Introduction  It seems appropriate that as the Northern Hemisphere enters the death of winter, as the darkness lengthens, and as the year draws close to its end, the Church too would ponder on the mystery of death and dying. The whole month of November has traditionally been set aside for it. It begins, however, not on a note of despair or passive resignation in the face of death but gladness and hope and solemnity - paschal gladness and hope and solemnity - because Christ the Lamb once slain is victorious over death and evil, and in him we too will be more than conquerors. All three readings for today come from the New Testament, an arrangement reminiscent of the Easter season. We are indeed celebrating on this day those who have already come to share in the glory of the risen Christ.   Penitential Act  Use one of the Roman Missal texts or this optional litany form:  Lamb of God, you were offered up for our justification. Lord, have mercy.  You call us to be children of God. Christ, have mercy.  You are with us in the company of the Saints who pray for us. Lord, have mercy.  First Reading  Revelation 7:2–4, 9–14  The Seer’s mysterious vision of the heavenly throne highlights the reality we celebrate today: a great multitude of the redeemed, from every people and nation, who share in the victory of the Paschal Lamb.   Responsorial Psalm  Psalm 23:1-6. R. cf. v. 6  Lord, this is the people that longs to see your face. The psalm picks up the themes of faithful witness and the divine reward for it prominent in the first reading, raising the hope that we too might be numbered among the people that has longed to see the Lord’s face.   Saturday 1 November 2025  All Saints  Reflection by Errol Lobo 1Lobo: Solemnity of All Saints - 1 November 2025Published by ResearchOnline@ND, 2025Second Reading  1 John 3:1–3  The passage from the First Letter of John names the fundamental reality of the Christian life: we are God’s children upon whom the Father lavishes his love. Holiness is a wholehearted response to that gift so freely given.   Gospel Reading  Matthew 5:1–12a  The Beatitudes, in the context of today’s celebration, lay out the path of discipleship that culminates in the redemption and glory celebrated in the first reading.   Reflection  I cannot fully explain why, but I have never been much of a fan of superhero movies or comic books. There are, of course, so many more today than when I was growing up, and it is hard to even keep up. Spiderman and Antman, Batman and Wonder Woman, the Guardians of the Galaxy and the Fantastic Four, perhaps even Indiana Jones and James Bond - the list is seemingly endless, and I’ve simply stopped paying attention to new releases. But there is no denying that contemporary society is enthralled by these exceptional figures who are often both superhuman and relatable. Superheroes, it would seem, are to us secular moderns what the Greek gods were to the ancients: heroes, saviour-figures, and role-models; their stories capable of offering hope and a temporary escape from the troubles of life as well as a chance to live vicariously the story of perfection and success we wish for ourselves. Movies about superheroes are - to nobody’s surprise - consistently among the highest grossing Hollywood movies, but their dominance in fact extends across the entire landscape of the entertainment industry. It might be heretical for me to even suggest that superheroes are rather overrated.  It strikes me, though, that Jesus did not seem to care much for the superhero-types either. Blessed the poor, the meek, the forgotten, the persecuted, he said. The ‘heroes’ in his stories or characterisations, if we can call them that, were always unexpected, humble, and ordinary. They were people like the foreigner who stopped to care for the man lying injured on the road, the widow who gave generously of her earnings to charity, the father who lovingly welcomed the son asking for forgiveness, the desperate ones who surprised even him with their faith. They did not have any superpowers or do big things like saving the planet, but they did do ordinary things with extraordinary generosity and love. The scriptures reveal a Jesus who celebrated the goodness and beauty that often go unnoticed, unappreciated, and uncelebrated. This goodness and beauty of the ‘saints next door’, as Pope Francis called them in Gaudete et exsultate, surely has a significant place in the celebration of the solemnity of All Saints in the Catholic tradition. We acknowledge and give thanks for all the saints; the great cloud of witnesses that surrounds us as we make our own pilgrim journey towards our heavenly homeland. Some of these saints, of course, are those whose example and witness are formally recognised by the Church and who have their own day in the Church’s liturgical calendar. But the Church’s tradition also recognises that the cloud of witnesses surrounding us includes so many more than 2Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 24https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/24these. It includes all those women and men who may not have been ‘superheroes’ in their lives, but who nevertheless lived, with God’s grace, the faith, hope, and love we call holiness. They were parents who cared for their children, neighbours who lent a helping hand, doctors who came to the aid of the sick and suffering, artists who put their talents at the service of human society, teachers who inspired others with their zeal—they were all kinds of people.  Perhaps these saints were often unnoticed, unappreciated, and uncelebrated by those around them. They were (and are), however, known and loved by God, which is, after all, the only thing that truly matters. Today is about them. Today is the day we celebrate in a particular way these unsung heroes, acknowledging the great debt we owe them. In that same encyclical, Francis quotes the luminous Edith Stein: ‘Certainly the most decisive turning points in world history are substantially co-determined by souls whom no history book ever mentions. And we will only find out about those souls to whom we owe the decisive turning points in our personal lives on the day when all that is hidden is revealed’. Our world indeed depends on the goodness and generosity of ordinary women and men, however hidden, far more than we might ever appreciate in this life.  One final thought: In the strict sense, All Saints Day is not a celebration of the so-called ‘living saints’ who walk among us in our world today. Nor is it a celebration of the holy People of God as a whole or even Christians yet on the journey of ‘becoming’ saints. Still, our belief in the hidden holiness of so many saints in heaven can surely inspire us to become more attuned, more grateful, more appreciative of the hidden holiness in the world around us. There are certainly people around us who, in their own little way, fill our world and our lives with goodness and grace. To notice them as Jesus did and to tell them that we are grateful surely would take nothing away from the celebration of those who already share in God’s glory in heaven.              3Lobo: Solemnity of All Saints - 1 November 2025Published by ResearchOnline@ND, 2025Prayer of the Faithful   Introduction  The psalm today names us as the people who long to see God’s face. Full of that longing let us turn our hearts to God with the needs of our world and our community.  Petitions For the continual strength and renewal of the Church and its leaders in challenging times as we work towards becoming a synodal Church. May our leaders in the clergy, religious life and laity, consciously live their lives through the way of the Beatitudes.  (Pause) Lord hear us  OR  We pray to the Lord.  For the leaders of all nations that they will be inspired by saintly people to lead with love for all and respect for all.  (Pause) Lord hear us  OR  We pray to the Lord.  For the saints who live among us here and now. May their utter conviction that they have been saved by the blood of the Lamb be an inspiration for us to follow (Pause) Lord hear us  OR  We pray to the Lord.  For the gentle in our local communities. May their great inner strength lead us to be less grasping for our own needs and to work for the well-being of others. (Pause) Lord hear us  OR  We pray to the Lord.  For all those hungering and thirsting for righteousness. May they do God’s will in the here and now and see the reign of God come into being. (Pause) Lord hear us  OR  We pray to the Lord.  For the families those who mourn and who are oppressed. May they be blessed with liberation from poverty, injustice and violence and the calamities that these forms of oppression bring. (Pause) Lord hear us  OR  We pray to the Lord.  Conclusion  Loving God, St Paul said to the Thessalonians, ‘we pray continually that our God will make you worthy of his call’. We offer you our prayers because we know in faith that you will continue to answer our needs and give us the grace to achieve your will through the power of the Spirit and in the name of Jesus, the Christ. Amen.    4Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 24https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/24Music selections by Chris deSilva   Title AOV1 AOV2 GA CWB CWBII S&S2 Be not afraid 114  449  653  Blessed are the poor in Spirit   489 817 456  By all your saints still striving     423  Come to me all you who labour 37  228 660   Father we praise You    675   For all the saints   551 679 439  Holy, holy, holy Lord God almighty    712   I have loved you 126  402  511  O Christ, the great foundation    483  565  Priestly people    796 589  Rejoice with all the saints      331 Table of plenty  20     The beatitudes   489 817 456  The Church’s one foundation    819 614  Your hand, O Lord, has guided    868     Psalms Selected by Chris deSilva and Angela McCarthy  Psalm 23: Lord, this is the people that longs to see your face.  CWB JOBC LPC Psalm 23 468 pg. 112 pg. 108  Music selections by Michael Mangan  Heaven shall be yours (TCS) Based on Mt 5:1-12 [Gathering, Gifts, Communion, Recessional]  We are all saints (SYJ) [Recessional]         Understanding Faith is an online educational platform providing comprehensive religious education content and activities tailored to both primary and secondary school curricula. It offers a rich multimedia approach to learning, including interactive activities, videos, slideshows, and podcasts, all designed to foster the Catholic faith and spirituality in young people. The content is checked for doctrinal accuracy and aligns with religious educational curricula, making it a valuable tool for teachers in religious education in schools across Australia.  Pastoral Liturgy is sponsored by:  5Lobo: Solemnity of All Saints - 1 November 2025Published by ResearchOnline@ND, 2025

Solemnity of All Saints - 1 November 2025

Doohan, Andrew

Pastoral Liturgy Volume 55 Issue 3 Pastoral Liturgy 55, no 3 Article 22 2025 29th Sunday in Ordinary Time - 19 October 2025 Andrew Doohan andrew.doohan@mn.catholic.org.au Urgent Appeal - Pastoral Liturgy needs help Follow this and additional works at: https://researchonline.nd.edu.au/pastoral-liturgy  Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Doohan, Andrew. "29th Sunday in Ordinary Time - 19 October 2025." Pastoral Liturgy 55, no. 3 (2025): 113-118. https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/22 This Liturgical Resource is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Pastoral Liturgy by an authorized administrator of ResearchOnline@ND. For more information, please contact researchonline@nd.edu.au. 1    World Mission Day Introduction  The 29th Sunday in Ordinary Time, Year C, invites us to reflect deeply on the virtue of perseverance—especially in prayer, in faith, and in our mission as followers of Christ. We are reminded that faith is not a fleeting feeling but a steady, enduring commitment. In a world that often rewards speed and convenience, today’s readings call us to a deeper trust in God’s timing, a reliance on the Word, and a life rooted in constant, faithful prayer. Penitential Act  Use one of the Roman Missal texts or this optional litany form:  Lord Jesus, you judge the living and the dead. Lord, have mercy.  You are the Word of God. Christ, have mercy.  You call us to faith in you. Lord, have mercy.  Collect The oration  Almighty ever-living God grant that we may always conform our will to yours and serve your majesty in sincerity of heart.  Our prayer would have been familiar to Roman worshippers attending Masses in the season of Easter in the late sixth and early seventh century. The collect consists of a pair of interconnected petitions. In the oration we request both that we may always have a will that is devoted to God and that we may always worship and serve the Divine One with a sincere heart. Our worship and service is truly sincere when aligned with a will that is wholly devoted to God. On the other hand, a will devoted to God finds expression in service and worship with a sincere heart. This is the proper attitude in face of the power, eternity and majesty of God. The conjunction of ‘will’ and ‘heart’ envisions the complete person; will, heart, soul, 19 October 2025  Twenty-Ninth Sunday in Ordinary Time  Reflection by Andrew Doohan 1Doohan: 29th Sunday in Ordinary Time - 19 October 2025Published by ResearchOnline@ND, 20252  mind and body. Nor can it be forgotten that this devotion and sincerity are themselves first gifts from God.  Collect commentary by Gerard Moore: The discussion of the collect, slightly adapted, was composed by me for the Canadian liturgical journal Celebrate! (Novalis Press). My thanks to them for permission to reuse the material.  First Reading  Exodus 17:8-13 Moses perseveres in seeking the Lord’s blessing on the People of Israel but does not have to do so alone: Aaron and Hur stand alongside him.  Responsorial Psalm  Psalm 120. R. cf. v. 2  Our help is from the Lord, who made heaven and earth. The Psalmist reminds us that the source of all our needs is to be found in the Lord, to whom we raise our eyes upon the mountain, the traditional place of encounter with God.  Second Reading  2 Timothy 3:14 – 4:2 Saint Paul reminds Timothy of the great value of the Word of God that he has been given, and the constant call to persevere in its proclamation.  Gospel Reading  Luke 18:1-8 The example of the persistent widow reminds us to pray without ceasing, to persevere in faith even though giving up would be so much easier. This is true faith, faith that is active and alive.  Reflection  Theodore Roosevelt, the 26th President of the United States of America, once said: ‘Courage is not having the strength to go on; it is going on when you don’t have the strength’. Such a saying on the lips of someone like Roosevelt can sound quite trite but let us not forget that Roosevelt was no stranger to challenges or difficulties in both his personal and public life. Would he have achieved all he did without the gift or virtue of perseverance? We may never know, but somehow, I do not think so. 2Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 22https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/223  Today’s liturgy offers us a profound meditation on the power of perseverance—in prayer, in faith, and in our mission as disciples. We are reminded that the journey of faith is not always easy, but it is always worth it. In today’s first reading, we witness a dramatic moment in Israel’s history. The people are under attack by the Amalekites, and Moses, their leader, stands on a hill with the staff of God raised in his hands. While his hands are lifted, Israel prevails. But when he grows tired and lowers them, the enemy gains ground. So, Aaron and Hur come alongside him, supporting his arms until the battle is won. This is more than a story of military victory, it is a lesson in intercessory prayer and communal support. Moses’ raised hands symbolise prayerful dependence on God. The victory does not come from human strength alone, but from divine assistance. And when Moses grows weary, he is not left alone. His companions uphold him, literally and spiritually. How often do we find ourselves in similar battles, against discouragement, temptation, or suffering? Like Moses, we grow tired. But God does not ask us to fight alone. He gives us the Church, the Body of Christ, to support us. We are called to be like Aaron and Hur for one another, lifting each other up in prayer, encouragement, and love. Saint Paul, nearing the end of his life, continues the development of our meditation on the virtue and power of perseverance. Paul urges his young protégé to remain faithful to the Scriptures and to the teachings he has received. ‘Proclaim the message,’ Paul says, ‘and, welcome or unwelcome, insist on it.’ Paul knows that Timothy will face resistance. The world will not always welcome the Gospel. But the Word of God is not bound by time or circumstance. It is ‘inspired by God and can profitably be used for teaching, for refuting error, for guiding people’s lives and teaching them to be holy.’ In other words, it is our anchor in the storm, our guide in the dark. We, too, are called to be persistent in the Word. In a culture that often values convenience over conviction, we are reminded that faithfulness is not about ease; it’s about endurance. Whether we are applauded or opposed, we are called to live and proclaim the Gospel with courage and consistency. And then, in the Gospel of Luke, Jesus tells a parable that ties it all together: the story of the persistent widow. She is a woman without power or influence, yet she refuses to give up. Day after day, she comes to the unjust judge, demanding justice. Eventually, the judge relents, not because he is righteous, but because he is worn down by her persistence. Jesus uses this parable to teach us about the necessity of prayer. ‘Pray always,’ Jesus says, ‘and do not lose heart.’ If even an unjust judge can be moved by persistence, how much more will our loving God respond to God’s own who cry out in need? But Jesus ends with a question that pierces the heart: ‘But when the Son of Man comes, will he find any faith on earth?’ This is not just a rhetorical question; it is a 3Doohan: 29th Sunday in Ordinary Time - 19 October 2025Published by ResearchOnline@ND, 20254  challenge. Will we be found faithful? Will we continue to pray, to believe, to hope, even when answers seem delayed? The widow’s persistence is not just stubbornness; it is faith in action. She believes that justice is possible, and she refuses to be silenced. Her example calls us to a prayer life that is not passive, but active; not occasional, but constant. Our Scripture readings today teach us that prayer is powerful, not because it changes God, but because it changes us. They teach us that Scripture is essential, not just for knowledge, but for transformation. And they teach us that faith is a journey, one that requires perseverance, community, and trust. Let us then be people of persistent prayer, faithful witness, and unshakable hope. Let us lift one another up, as Aaron and Hur did. Let us proclaim the Word, as Paul urged. And let us pray without ceasing, as Jesus taught. And when the Son of Man comes, may he find in us a faith that has endured.       4Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 22https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/225  Prayer of the Faithful   Introduction  The psalmist today declares that our help is from the Lord who made heaven and earth. Therefore, let us bring our prayers to the Lord, whom we trust will hear and heed our needs.  Petitions For the leaders of our Church, clergy, lay and religious. May they, through the power of the Spirit, remain missionary in intent and action. May they be people of persistent prayer, faithful witness, and unshakable hope.  (Pause) Lord hear us OR We pray to the Lord.  For the leaders of Australia in all levels of government and economic power. May they strive to make decisions that are always wise and just. (Pause) Lord hear us OR We pray to the Lord.  For our parish community, that we may be sensitive to the needs of those around us, always striving to lighten their burdens and listen to the pain of others.  (Pause) Lord hear us OR We pray to the Lord.  For ourselves, that in our prayer we will understand that the justice of God is beyond our understanding and that all will be answered according to divine will. May we be persistent, faithful and unshakeable in faith. (Pause) Lord hear us OR We pray to the Lord.  For all those who seek justice through our courts. May they humbly persist in their efforts so that justice will eventually be given to their right cause. (Pause) Lord hear us OR We pray to the Lord.  For all those who are suffering and feel that they cannot pray. May our prayers lift them so that they find courage and endurance in their pain. (Pause) Lord hear us OR We pray to the Lord.  Conclusion  God of justice, we offer these prayers with the full understanding that you love us beyond our understanding and in the knowledge that our needs will be answered. We ask this through the power of the Spirit and in the name of Jesus, our Lord.  Amen.  5Doohan: 29th Sunday in Ordinary Time - 19 October 2025Published by ResearchOnline@ND, 20256  Music selections by Chris deSilva  Title AOV1 AOVK AOVNG GA CWB CWBII S&S1 A child’s prayer  111      Alleluia! sing to Jesus 191   371 619 449  Blest be the Lord 179   458    Blest be the God of Israel      187a-c  Canticle of Zachary    5    Canticle of Zechariah     637   Christ be beside me     638 463  For the beauty of the earth 123   427 678 487  For the healing of the nations    513    God gives his people strength     691   God’s blessing sends us forth     694   O God, our help in ages past 175   459 767 568  Our help is from the Lord   105     Praise to the holiest in the height    410 791 585  Seek, O seek the Lord    211 802 595  Seek ye first the kingdom of God 48   456  594 160 There is a longing in our hearts, O Lord      82  There’s a wideness in God’s mercy     838 624  There’s a Spirit in the air      623  Though the mountains may fall 182   453      Psalms Selected by Chris deSilva and Angela McCarthy  Psalm 120: Our help is from the Lord, who made heaven and earth.  CWB JOBC LPC PM3 Psalm 120 435 pg. 100 pg. 162 pg. 87        Understanding Faith is an online educational platform providing comprehensive religious education content and activities tailored to both primary and secondary school curricula. It offers a rich multimedia approach to learning, including interactive activities, videos, slideshows, and podcasts, all designed to foster the Catholic faith and spirituality in young people. The content is checked for doctrinal accuracy and aligns with religious educational curricula, making it a valuable tool for teachers in religious education in schools across Australia.  Pastoral Liturgy is sponsored by:  6Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 22https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/22

29th Sunday in Ordinary Time - 19 October 2025

Moore, Gerard

Pastoral Liturgy Volume 55 Issue 3 Pastoral Liturgy 55, no 3 Article 19 2025 26th Sunday in Ordinary Time - 28 September 2025 Gerard Moore BBI - The Australian Institute of Theological Education, gerard.moore@bbi.catholic.edu.au Urgent Appeal - Pastoral Liturgy needs help Follow this and additional works at: https://researchonline.nd.edu.au/pastoral-liturgy  Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Moore, Gerard. "26th Sunday in Ordinary Time - 28 September 2025." Pastoral Liturgy 55, no. 3 (2025): 95-100. https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/19 This Liturgical Resource is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Pastoral Liturgy by an authorized administrator of ResearchOnline@ND. For more information, please contact researchonline@nd.edu.au. 1    World Refugees and Migration Sunday Introduction  Refugees and migrants are under the watchful eye of God, and we are the agents of divine mercy.  Penitential Act  Use one of the Roman Missal texts or this optional litany form:  Lord Jesus, you call us to repentance. Lord, have mercy.  You lift up the poor. Christ, have mercy.  You call us all to act justly. Lord, have mercy.  Collect The oration O God, who manifest your almighty power  above all by pardoning and showing mercy,  bestow, we pray, your grace abundantly upon us  and make those hastening to attain your promises  heirs to the treasures of heaven.  The meaning of this prayer flows from the implications of the opening clause: God is so powerful that even pardon and mercy are possible. The divine acts of pardon and mercy connote the whole economy of God's love in Christ for sinful humanity. They express the Christian community’s experiences of the defeat of death and sin, and our restoration and preservation, experiences which are the foretaste and promise of eternal life. The verb ‘manifest’ further points to the transformative, disclosive power of this revelation in Christ of pardon and mercy amongst sinners. For the believer, this manifestation is the foremost expression of God's power. Our own experience of God's merciful pardon raises in us the desire to eagerly seek the fullness which God's love promises. Consequently, we run and strive for the promises, exhibiting an 28 September 2025  Twenty-Sixth Sunday in Ordinary Time  Reflection by Gerard Moore 1Moore: 26th Sunday in Ordinary Time - 28 September 2025Published by ResearchOnline@ND, 20252  enthusiastic and loving obedience to God's mandates and worship. The end result of this course is a sharing in the immutable good things of eternal life, including the complete revelation of that divine love, whose power is most clearly shown on earth in its mercy and pardon. Theologically, it is hard to go past the opening description of the power of God: it is shown forth in pardon and mercy! And it was a favourite collect of Thomas Aquinas for that very reason.  Collect commentary by Gerard Moore: The discussion of the collect, slightly adapted, was composed by me for the Canadian liturgical journal Celebrate! (Novalis Press). My thanks to them for permission to reuse the material.  First Reading  Amos 6:1. 4-7 In the name of the Lord, the prophet admonishes the rich and complacent who are indifferent to the plight of their own people in the neighbouring land who are facing decimation and ruin. Responsorial Psalm  Psalm 145:6-10. R. v. 2  Praise the Lord, my soul! This psalm is a hymn of praise for God’s mighty acts of salvation, and the particular subjects of God’s saving power are those who love the just, who protect the stranger, the widow and the orphan.   Second Reading  1 Timothy 6:11-16 We are called to pursue righteousness, devotion, faith, love, patience and gentleness.  Gospel Reading  Luke 16:19-31 Do we stand with the pharisees who have become complacent to the plight of the poor and the extremes of poverty?  Reflection  It is rare that the readings and the prayers align so well as this. We have been asked to direct our prayers, intentions and understandings with reference to migration and refugees. The Australian Catholic Church has been built through the exertions and sacrifices of successive waves of migrant peoples, and incoming groups continue to 2Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 19https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/193  bolster the communities they enter. Sometimes they are not made welcome, mostly they contribute to the life and vibrancy of our church. Our clergy too are often from another land, some are migrants, some are here at the instigation of their religious orders. They share the joy and disenchantment of coming to this ancient land and understanding the cultural mores of the community they have joined. They reflect upon those times when they have not been made welcome. There is an opportunity here for all of us to reflect upon our experiences and actions, and examine the way we accept, welcome, include and love the diverse peoples who come to ‘our’ shores, take up residence in ‘our’ parish, participate in ‘our’ schools, and contribute rich gifts and talents to the community. In this there are differences to be negotiated, languages to be learnt, next generation to be guided, old world frictions to be healed or discarded. There is current world fractiousness to be overcome. The Christian community is not to be allowed to exist as another group within the body politic of Australia. The veins of racism, xenophobia, prejudice and anxiety run through our bloodlines too, yet the Catholic community is called to see as God sees, and migrants are the adopted children of God, just as we are. It is here that the excerpt from the Letter to Timothy makes its contribution. The invitation to patience, righteousness, devotion, faith, love and gentleness is the pathway to keep the great commandment. It is the testimony that gives honour to God. This Sunday directs us towards another experience, however. Close to the Australian experience of migration is that of the refugee. Here again our national politics is fraught and divisive. Our readings speak differently, and they command our attention. Amos is directed by the Lord to admonish the complacent. It is a particular breed of complacency that he is criticising! The people of the Lord have closed their eyes from the realpolitik of what is around them. The land looks in danger of invasion, fellow countries are collapsing, yet the leaders look inwards not outwards. They luxuriate. They eat their future, feasting on the stock that should be used for breeding and future flocks, consuming the best oils and depleting the stocks of wine. While they enjoy their singing and music, they care not that their sisters and brothers in ‘Joseph’ have been defeated, and the miseries, pain and wreckage that comes with that defeat. Our Gospel takes this one step further. When the rich and wealthy despise the poor, or are indifferent to their plight, or simply refuse to see them, then they are closed to the love of God. The parable is hard hitting and unrelenting. It is directed at the pharisees, who we come to associate with being righteous in a way that makes them complacent before the divine love. The poor are under the care of God; part of such care is that of the community around them – the rich clothed in fine clothes and eating fine foods – have an obligation to be the presence of God towards them. It is an obligation from which they walk away. The help they have received from God has not opened their hearts to make them co-helpers with God. In fact, the parable has Dives, the rich one and his brothers beyond help, even were someone to come back from the dead. For almost half a century now each pope in succession has called the world to be attentive to the plight of refugees. Their situation has become more dire, and 3Moore: 26th Sunday in Ordinary Time - 28 September 2025Published by ResearchOnline@ND, 20254  Catholic aid agencies, churches, church buildings and organisations have come under attack and pressure for their Christlike ministry. Many of our communities contain refugee families, carrying that experience and reliving the anguish and pain of families torn apart. It is time to turn to our collect prayer, described above. The oration defines the meaning of divine power and majesty towards us: we know the might of God as pardon and mercy. If we are to live in the power of God, we are to manifest that power as mercy. Refugees are under the watchful eye of God, and we are the agents of divine mercy.        4Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 19https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/195  Prayer of the Faithful   Introduction  The psalmist declares that it is the Lord who is just to those who are oppressed. On this World Migrant and Refugee Sunday, let us pray in faith for the needs of our world and ourselves.  Petitions We pray for the leaders of our church, particularly Pope Leo, and all religious leaders that they will work together and be prophetic for the millions of refugees and migrants around the world.  (Pause) Lord hear us OR We pray to the Lord.  We pray for the leaders of nations and corporations that they will listen to the prophetic wisdom of those who advocate for migrants, refugees and asylum seekers. May they respect the human rights and dignity of all people irrespective of their origins and whether they are political or climate change refugees and migrants.  (Pause) Lord hear us OR We pray to the Lord.  We pray for all of us gathered here in prayer that we will not pass by the Lazaruses of this world and leave them in their poverty, but that we will work with our own resources to make the world a better place for all people.  (Pause) Lord hear us OR We pray to the Lord.  We pray for those who have died trying to escape injustice, violence and poverty. May they reach that heavenly place and be embraced as Lazarus was by Abraham. (Pause) Lord hear us OR We pray to the Lord.  We pray for those who have become sick because of the damage done to economies and environments around the world. May they be supported by people who care about their lives and by others who can give to support charitable organisations that can make a real difference in the lives of the poor.  (Pause) Lord hear us OR We pray to the Lord.  We pray for those suffering in our own community through ill health, poverty or injustice, particularly those in our prisons. May we be forever alert to the poor, and sensitive to their needs. (Pause) Lord hear us OR We pray to the Lord.  Conclusion  God of justice, we offer these prayers and those unspoken in our hearts, knowing that in your infinite mercy and compassion, they will be heard. We ask this through the power of the Spirit and in the name of Jesus Christ, our Lord.   Amen.  5Moore: 26th Sunday in Ordinary Time - 28 September 2025Published by ResearchOnline@ND, 20256  Music selections by Alessio Loiacono and Chris deSilva  Title AOV1 AOV2 AOVK GA CWB CWBII All people that on earth do dwell 25   533 613 448 Be thou my vision 9    733 455 Come down, O love divine 118   375 653 381 Come to the water (Andersen) 74     473 Come to the water (Foley)    403   Festival Canticle: Worthy is Christ      371 For the healing of the nations    513   God, whose purpose is to kindle      500 I want to walk as a child of the light      514 Jesus Christ, you are my life      523 Jesus’ prayer for the Church     726  Lord, be my vision     733  Lord, whose love in humble service     741 551 O God, beyond all praising      566 O Jesus, joy of loving hearts      576 Praise, my soul, the king of heaven 78    789 588 Praise the Lord, you heavens adore him    409 790 583 Table of plenty  20     The Church of Christ in every age     818 613 The cry of the poor 83   36  618 The voice of God    476 835 621 Touch the earth lightly   34   631 We want to live like you Jesus   32    Whatsoever you do     860   Psalms Selected by Chris deSilva and Angela McCarthy  Psalm 145: Praise the Lord, my soul!/Alleluia!  CWB GA JOBC JOBF LPC PM Psalm 145 416 83 pg. 96  pg. 150        Understanding Faith is an online educational platform providing comprehensive religious education content and activities tailored to both primary and secondary school curricula. It offers a rich multimedia approach to learning, including interactive activities, videos, slideshows, and podcasts, all designed to foster the Catholic faith and spirituality in young people. The content is checked for doctrinal accuracy and aligns with religious educational curricula, making it a valuable tool for teachers in religious education in schools across Australia.  Pastoral Liturgy is sponsored by:  6Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 19https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/19

26th Sunday in Ordinary Time - 28 September 2025

Pastoral Liturgy Volume 55 Issue 3 Pastoral Liturgy 55, no 3 Article 10 2025 18th Sunday in Ordinary Time - 3 August 2025 Errol Lobo The University of Notre Dame Australia, errol.lobo@perthcatholic.org.au Urgent Appeal - Pastoral Liturgy needs help Follow this and additional works at: https://researchonline.nd.edu.au/pastoral-liturgy  Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Lobo, Errol. "18th Sunday in Ordinary Time - 3 August 2025." Pastoral Liturgy 55, no. 3 (2025): 46-51. https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/10 This Liturgical Resource is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Pastoral Liturgy by an authorized administrator of ResearchOnline@ND. For more information, please contact researchonline@nd.edu.au.     Introduction  What best summarises the theme of today’s readings is perhaps Paul Tillich’s concept of ‘ultimate concern’—that object of a person’s fundamental commitment and devotion. The readings invite us to reflect deeply on what matters to us in life, what gives purpose and shape to our existence, and what claims our unconditional allegiance. They warn us against placing our hope in finite realities that cannot ultimately satisfy us; the ‘false gods’ that lead to disillusionment and despair, instead of the true and living God who gives life to the world.   Penitential Act  Use one of the Roman Missal texts or this optional litany form:  Lord Jesus, you call us to be poor in spirit. Lord, have mercy.  You lift us up to the Father. Christ, have mercy.  You show us the way to life in you. Lord, have mercy.  Collect The oration Draw near to your servants, O Lord,  and answer their prayers with unceasing kindness,  that, for those who glory in you as their Creator and guide,  you may restore what you have created  and keep safe what you have restored.   The main thrust of the prayer takes its focus from the faithful's acclamation of God as their ‘creator’ and ‘guide’. In light of this, they are confident that God will be present to them and grant bountiful assistance. In particular they request that God, in divine government, restore and preserve as restored, what God has created. However, the broader liturgical usage of the terms ‘creator’, ‘guide’, ‘restore’ and ‘keep safe’ bespeaks a far richer understanding of the oration. Together they put forward God's entire economy of creation, salvation and renewal. ‘Creator’ and ‘guide’ point to the 3 August 2025  Eighteenth Sunday in Ordinary Time  Reflection by Errol Lobo 1Lobo: 18th Sunday in Ordinary Time - 3 August 2025Published by ResearchOnline@ND, 2025point to the original creation narrated in Genesis, the ongoing creation of all that is good, and to the recreation in Christ of sinful humanity and sin-damaged creation. Implicit in the divine creative activity is God's continuing care and maintenance of what God has established in love. God's governance and preservation denote the consolation, inspiration, direction, healing and sanctification that God provides to protect the faithful from sin and to lead them to eternal life.  In the ancient sources the prayer was used in Lent, highlighting the need for restoration and God’s ongoing preservation. There is also a strong historical link to the vicissitudes suffered by the Christian citizens of Rome during a siege by the Arian king Witiges in 537. In light of that it is not surprising that the restoration of an original order of peace and security be uppermost in their minds. If God restores it, then God can also be depended upon to preserve it.  Collect commentary by Gerard Moore: The discussion of the collect, slightly adapted, was composed by me for the Canadian liturgical journal Celebrate! (Novalis Press). My thanks to them for permission to reuse the material.  First Reading  Ecclesiastes 1:2, 2:21-23  The Preacher ponders on the fleetingness (‘vanity’) of human life and all it holds; nothing, it seems, is ours for ever.    Responsorial Psalm  Psalm 89:3-6, 12-14, 17. R. v. 1  In every age, O Lord, you have been our refuge. The psalm magnificently contrasts the frailty of human life (a theme picked up from the first reading) with the loving faithfulness of God that lasts from age to age.   Second Reading  Colossians 3:1-5, 9-11  The passage invites the Christian community to live even now in the light of the end - humanity renewed in the image of Christ - and so to raise our minds from beyond the earthly realm to ‘heavenly things’.  Gospel Reading  Luke 12:13-21  Jesus’ parable of the rich man highlights the foolishness of setting our hearts on material possessions that offer security only in this life rather than making ourselves ‘rich in the sight of God’.  Reflection  The Gospel’s warning against ‘avarice’ might not strike us as a particularly religious insight. By some mixture of intuition and experience, people generally recognise the 2Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 10https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/10seductiveness of possessing more than we already have. We seldom look to downgrade and reduce; our natural tendency is to accumulate, upgrade, and expand. The incessant advertising that plagues our lives perhaps only makes that allure stronger than ever before. In fact, scholars and researchers in various fields now speak of the ‘Diderot effect’, named after Denis Diderot, who was an impressive man in a variety of ways. Living in eighteenth-century France, he was a writer, philosopher, art critic, and co-editor of a widely influential encyclopedia. However, despite being relatively well-known, Diderot spent most of his life in poverty. In one of his writings, he speaks about being unable to afford the dowry for his daughter’s marriage. His fortunes changed, he writes, when the Empress of Russia, Catherine the Great, heard of his financial troubles and providentially offered to buy his library from him. Suddenly, Diderot had more money than he needed at the time, and he decided to spend some of that money on buying a new scarlet robe. That was a decision he would eventually come to regret. He immediately noticed how his new scarlet robe far surpassed the rest of his possessions in its beauty. So, he went out and bought things that would make it look less out of place. He decorated his house with sculptures, bought a new mirror and armchair, and upgraded his kitchen table. He even changed the carpets to match the robe; the replacements imported from Damascus. Unhappily, after his spending spree, Diderot ended up poor again. Reflecting on Diderot’s anecdote, contemporary author James Clear writes: ‘The Diderot Effect states that obtaining a new possession often creates a spiral of consumption which leads you to acquire more new things. As a result, we end up buying things that our previous selves never needed to feel happy or fulfilled’. As for the ancients, for us moderns: ‘avarice’ can indeed be destructive. Preachers are likely to receive sympathetic responses in speaking about this challenge, even if we prefer to call it something else. The danger, however, is to neglect the complexity of the biblical approach to material possessions and wealth. A more nuanced preaching—one that accounts for the wider scriptural tradition—is what is particularly needed in our world today and is likely to have a stronger impact.  That wider scriptural tradition, of course, does not point to a blanket rejection of all material things. Not everyone is expected to live as an ascetic (in the strict sense) or to embrace radical forms of poverty. The psalms, for instance, rejoice in all that is given to us, all the marvels that are part of human experience: the wonders of creation, the nourishment of bread and wine, the love of our families, the joy of good friends, success in our labours, and everything that is the result of human ingenuity. These are all good things that are intended to be received as gifts. Precisely because they are gifts, however, the biblical authors alert us to the dangers of being preoccupied with them; of forgetting that they are not riches to be hoarded as private treasures, or even resources to be exploited, but gifts which we must receive in a spirit of gratitude—and which are given to us to be shared with our brothers and sisters who are in need. The insatiable desire for more and more, on the other hand, brings with it the real possibility of enmeshing us in destructive patterns of living and relating. It can also make us increasingly oblivious to what God is ultimately offering us: the fullness of life and love. That fullness of life and love, as is characteristic of the whole Christian life, is a ‘now but not yet fully’. It is already foreshadowed and foretasted in a life centred on one’s relationship with God and rich in generous self-giving; a life that shares even now in the new life of the Lord Jesus who became poor for our sake; a life marked by the virtues 3Lobo: 18th Sunday in Ordinary Time - 3 August 2025Published by ResearchOnline@ND, 2025that maintain and enhance our lives in community. It will reach its full flowering in God’s eternity.  Christians who live in the in-between must be capable of not just avoiding the culture of materialism that plagues our world but also of undercutting its claims and confronting its influence. The strength and effectiveness of the Church’s witness today depends on it. We will be judged, moreover, as John of the Cross once put it, at ‘the evening of our lives’, not on our wealth, our power, or our success, but ‘on our love alone’.                           4Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 10https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/10Prayer of the Faithful    Introduction  The readings encourage us today to know that all we really need is God, but we also offer the following needs of our community and the needs of our world.  Petitions For the leaders of our church, Pope Leo, all the bishops, clergy, religious and lay leaders. May they lead us with word and deed in faith, hope and love.   (Pause) Lord hear us OR We pray to the Lord.  For the leaders of the world. May they find ways for peace, not war, and use resources to alleviate the poor who are greatly afflicted through climate change, made more difficult by the consumption that the rich think is necessary. (Pause) Lord hear us OR We pray to the Lord.  For all educators. May they work hard to develop themselves and their relationships with those they teach so that they can journey together towards valuable goals based on love. (Pause) Lord hear us OR We pray to the Lord.  For those who work on the land to provide food for nations throughout the world. May they receive the rain that they need to nurture the earth and may they also be wise in their care of the land. (Pause) Lord hear us OR We pray to the Lord.  For our community. May we be inspired to love people more than riches and become more missionary in our use of our resources.  (Pause) Lord hear us OR We pray to the Lord.  For those who suffer the effects of war and famine, that they find support in the charitable organisations that can reach them and may we be generous in our support of their work. (Pause) Lord hear us OR We pray to the Lord.  Conclusion  Loving God, you are our beginning and our end, so we place these needs before you, through the power of the Holy Spirit and in the name of Jesus, our Lord.  Amen.     5Lobo: 18th Sunday in Ordinary Time - 3 August 2025Published by ResearchOnline@ND, 2025Music selections by Chris deSilva   Title AOV AOV2 AOVK CWB CWBII GA Alive and aware   20    All people that on earth do dwell 25   613 448 533 Be thou my vision 9   733 455  Christ is made the sure foundation    640  482 Come down, O love divine 118   653 381 375 Eye has not seen 146     466 Let all mortal flesh keep silence     533 190 Lord, be my vision    733   Lord of creation, to you be all praise    739 543 423 Love is his word    743 553 462 My soul is longing for your peace    751 559 519 O Christ the great foundation     565 483 O God, our help in ages past 175   767 568 459 Praise to the Lord.  132  792 586  Seek, O seek the Lord    802 595 211 Seek ye first the kingdom of God 48    594 456 The table of God   8    To live like Jesus   160    The Beatitudes    817 456  We live and love your word   118  571  What does the Lord require     642   Title AOVNG S&S1 In every age 77  Seek ye first the kingdom of God  160  Psalms Selected by Chris deSilva and Angela McCarthy  Psalm 89:  In every age, O Lord, you have been our refuge.  CWB JOBC LPC PM2 Psalm 89 402 pg. 84 pg. 128 pg. 90  Music selections by Michael Mangan  The bread of life (SHOF) Based on Jn 6:35 [Communion]       Understanding Faith is an online educational platform providing comprehensive religious education content and activities tailored to both primary and secondary school curricula. It offers a rich multimedia approach to learning, including interactive activities, videos, slideshows, and podcasts, all designed to foster the Catholic faith and spirituality in young people. The content is checked for doctrinal accuracy and aligns with religious educational curricula, making it a valuable tool for teachers in religious education in schools across Australia.  Pastoral Liturgy is sponsored by:  6Pastoral Liturgy, Vol. 55, Iss. 3 [2025], Art. 10https://researchonline.nd.edu.au/pastoral-liturgy/vol55/iss3/10

18th Sunday in Ordinary Time - 3 August 2025

This session will feature 3 x 20 min ‘work-in-progress’ presentations from Nulungu HDR students about their topic and research practice, highlighting some key opportunities and challenges they’ve faced along the way. Their presentations will be followed by a 30-minute panel discussion, including questions and discussion from the audience. The students’ topics are diverse and include both Indigenous and non-Indigenous HDR/researcher perspectives

Dwyer, Anna

Cavalcanti Marques, Sara

MacGregor, Tony

 RESEARCH WEEK 2025  Tuesday 27th May – Session 1   12.30pm – 2.00pm  Two-way HDR journeys: Navigating academic and Indigenous community research practices  Panel:  Anna Dwyer, Sara Cavalcanti Marques, Tony MacGregor  This session will feature 3 x 20 min ‘work-in-progress’ presentations from Nulungu HDR students about their topic and research practice, highlighting some key opportunities and challenges they’ve faced along the way. Their presentations will be followed by a 30-minute panel discussion, including questions and discussion from the audience.  The students’ topics are diverse and include both Indigenous and non-Indigenous HDR/researcher perspectives. The panel includes:  • Anna Dwyer, Masters by Research candidate, The University of Notre Dame Australia:  Voicing Aboriginal experiences of funerals  • Tony MacGregor, PhD Candidate, The University of Notre Dame Australia:  Mouthless Gods: Seeing Kimberley Rock Art 1838 – 2000  • Sara Cavalcanti Marques, PhD Candidate, Murdoch University:  Assessing socioecological benefits of incorporating bush tucker in land stewardship practices.  Session Facilitator:  Gillian Kennedy, Research fellow, Nulungu Research Institute  Zoom link: https://notredame-au.zoom.us/s/83015208838 Passcode: 312140      SPEAKERS Anna Dwyer Research Fellow and Masters Candidate, Nulungu Research Institute, The University of Notre Dame Australia Anna is an award-winning Research-Fellow and Associate Lecturer.  She is a Karajarri Woman from Bidyadanga, 190kms South of Broome in the West Kimberley region of Western Australia.  Anna's professional background is in Education and Linguistics.  Anna has been a Cultural Educator and Aboriginal Researcher with the Nulungu Research Institute for 16 years.  She is currently enrolled in a Master of Philosophy through the School of Arts & Sciences at Notre Dame University.  As Associate Lecturer she has taught in the Indigenous Studies and Diploma of Nursing programs, particularly around the Silent History, Relationship to Land and Country, Kinship, Language and Cultural protocols.  Anna is an outstanding Researcher at Nulungu, producing and engaging in regional and national projects on topics such as Energy Usage, Caring for Country, Health and Wellbeing, Language Maintenance and Education. Her interest is working closely with her people and doing research that will assist both her own people and the wider Aboriginal Community. Anna is a Founding Director for the Karajarri Wanjira and Nangkariny Foundation and continues to represent her people through her research on issues of Law/lore and Culture, Health, and Climate Change.  In 2018 she was awarded the Kullarri NAIDOC Person of the Year and received a Vice Chancellor’s award for Initiatives that Enhance Student Learning in recognition of excellence in Indigenous Education. In 2020, coming from her exceptional work in Broome, she received a citation for her outstanding Contributions to Student Learning for the Australian Awards for University Teaching.  Anna’s Masters Research: Voicing Aboriginal Experiences of Funerals Abstract:  The aim of this project is to explore people’s concerns around funerals in preparation through the western and cultural systems. I want to know what the five tribes experienced with grief, stress and pressures when organising a funeral.  Aboriginal people experience deaths and funerals at a much higher rate than any other social group in the country (Carlson and Frazer, 2015). This research project will document the multiple challenges for Aboriginal people in the Kimberley around funerals, and how these impact on people’s wellbeing. I hope to use the findings to develop recommendations for improving policy and supports for Aboriginal people’s experiences of funerals in the future.   Sarah Cavalcanti Marques PhD Candidate, School of Environmental and Conservation Sciences, Murdoch University  Sara holds a Bachelor’s degree with honours in Terrestrial Ecology from the Sao Paulo State University in Brazil, and is currently conducting her PhD research at Murdoch University in affiliation with the ARC Training Centre for Healing Country and the Nulungu Research Institute at the University of Notre Dame Australia. Her key research interests include ecosystem restoration, biodiversity conservation, sustainable food cultivation and community development. Sara is currently based on Yawuru Country in Rubibi/Broome to carry out research that explores the potential of diversifying ecological restoration to include bush tucker cultivation with the aim of enhancing Indigenous engagement in the sector and improving social, cultural and environmental outcomes on Country.    Sarah’s PhD Research: Assessing socioecological benefits of incorporating bush tucker in land stewardship practices Abstract There is an urgent need to restore ecosystems, halt biodiversity loss and mitigate the effects of climate change, with a range of initiatives underway to incentivise meeting these goals. However, these tend to focus predominantly on narrow environmental goals with limited emphasis on socio-cultural considerations. In parallel, the demand for native bush foods and medicines continues to grow, calling for new systems of sustainable cultivation to cater to the global appetite. But despite the critical contribution Indigenous Knowledge has afforded the industry, the substantial gap in Indigenous leadership and engagement in the sector sees minimal benefits flow back to knowledge-holders. This project thus explores opportunities to merge bush tucker cultivation with land stewardship to address both issues combined, amplifying benefits for community and Country.   To meet these aims, the project encompasses two collaborative case studies implemented in the West Kimberley. In partnership with NR TAFE, the first case study evaluates the novel horticultural Savannah Enrichment model to gauge its potential to be used as a tool to restore landscapes degraded by fire. Led by Bardi Jawi Oorany Rangers, the second study seeks to co-design a biocultural restoration plan that protects and recovers the cultural and ecological integrity of threatened Monsoon Vine Thickets in the Dampier Peninsula. Adopting two-way and decolonized methodologies, this research integrates western science with Rangers’ vast Traditional Ecological Knowledge to develop a diverse model shaped by local needs and aspirations but informed by global and national nature-positive trends.      Tony MacGregor PhD Candidate, Nulungu Research Institute, The University of Notre Dame Australia  Tony MacGregor worked with ABC Radio National for 30 years as a radio documentary maker and arts journalist. His radio work has been broadcast in Britain, Germany, Denmark and the USA and he has exhibited multimedia work in galleries and museums in Germany, Austria, Israel, the USA and Australia, including the Sydney Biennale and the Australia Museum. He grew up in the WA wheatbelt, and first travelled to the Kimberley in 1975, when he worked on a pearling lugger operating from Cygnet Bay on the Dampier Peninsula. He subsequently spent stints working as a cook at hotels in Broome, Derby and Alice Springs. In 1997 he accompanied several senior Lawmen from Mowanjum to Paris where they presented their claim to be considered traditional custodians of the Gwion Gwion to the International Committee on Sites and Monuments at UNESCO. Tony lives and works on Darkinjung country on the NSW Central Coast.  Tony’s PhD Research: Mouthless Gods: Seeing Kimberley Rock Art 1838 – 2000  Abstract This project proposes a critical cultural history of how gadia have seen (and represented) two 'iconic' northern Kimberley traditional rock art forms, the Wandjina and the Gwion Gwion. From the first European encounter with the wandjina in 1838, and, later, with the gwion gwion, the quest to know the origin, meaning and purpose of these richly evocative rock paintings has played out across multiple domains and disciplines: anthropology, archaeology, art, law, politics. Images of wandjina and gwion have long circulated in different contexts, acquiring new meanings as they manifest across new modalities: explorers’ journals, films, novels, urban graffiti, European auction houses, the Sydney Olympics.   The thesis conceptualises and contextualises the different ways ideas (and knowledge) about Kimberley rock art has been formed, shared and used over time, informed by both Indigenous and non-Indigenous ‘ways of knowing’. How do the consequent shifts in the understanding of the rock art itself, and of Indigenous cultures reflect the wider history of settler-colonial Australia? In particular, I am interested in how (non-Indigenous) individuals/actors have sought to ‘know’ rock art, and in turn how the traces – the narratives, stories, research papers, data, lines of inquiry - of the desire ‘to know’ can be understood as forming complex ‘knots of narrative’ (after Deborah Bird Rose and Tim Ingold) around rock art whereby the (hi)stories of Indigenous and non-Indigenous Australians are entangled.   

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