Christ the Good Shepherd Church

Christ the Good Shepherd Church Christ the Good Shepherd Church is "A Progressive Faith Community in the Catholic Tradition". All are welcome for Sunday Mass at 10:30 a.m.

We welcome all to share in the mission of Jesus as we love, serve, and worship together. A community of believers with a Catholic tradition but also an alternative, progressive, social, ecological and liberation ministry. We offer Mass and the seven Sacraments without guilt or constraint regardless of your race, gender, age, ethnicity, orientation, or identity. Baptism is offered to anyone wishing

to become one in Christ, after prayerful consideration on the recipients part, minimal Christian education and consultation with a Minister of Word & Sacrament. Communion is open to anyone who wishes to be fed at God’s table and comes to receive in good faith and conscience. Reconciliation is granted by God and through the human presence of a Minister of Word & Sacrament under the seal of full secrecy. Marriage is granted to any loving couple who have shown their commitment to each other by dating at least a year, after prayerful consideration on the recipients part and consultation with a Minister of Word & Sacrament. Marriage is sacrament of the church, therefore it is offered even if not through a State sanction marriage license. Confirmation is granted to any adult (13 or older) who wishes to join in fullness the Christian faith community after prayerful consideration on the recipients part, minimal Christian education and consultation with a Minister of Word & Sacraments. We believe that we are a Royal Priesthood People and everyone is given gifts from God; this makes each of us Ministers. If you believe the gift you have been given, is Holy Orders, we grant them to anyone who fulfills the psychological, educational, and standards set by the leadership council. We do not discriminate based on gender, orientation or marital status. Please see a Minister of Word & Sacrament for more information on this process. Anointing is offered freely and not only as last rights, but as a symbol of the anointing God has, as the Great Physician and Healer, working through human hands. Funerals are done upon request to celebrate the life of those who have left this world and are with our Beloved Creator. Jesus said: we are to minister as he ministered to WHOMEVER believes. We strive to live by his command in Love, Grace and Charity!

Labor Day has a fascinating—and sometimes overlooked—history in the United States.The holiday grew out of the American l...
09/08/2026

Labor Day has a fascinating—and sometimes overlooked—history in the United States.

The holiday grew out of the American labor movement of the late 19th century, when industrial workers often faced extremely long hours, low wages, dangerous workplaces, and few legal protections.

The first widely recognized Labor Day celebration took place in New York City on September 5, 1882. Thousands of workers participated in a parade organized by the Central Labor Union. The idea spread, and individual states began recognizing Labor Day.

A major turning point came during the turbulent labor struggles of the 1890s. In 1894, amid the Pullman Strike and its violent suppression, Congress passed legislation making the first Monday in September a federal holiday. President Grover Cleveland signed it on June 28, 1894.

Interestingly, Labor Day is not simply an American version of May Day (International Workers’ Day). May 1 became closely associated internationally with organized labor and the struggle for the eight-hour workday, including events surrounding Chicago’s Haymarket affair. The United States ultimately established its national labor holiday in September instead.

So behind today’s picnics, sales, parades, and unofficial end of summer is something considerably more serious: generations of working people organizing for dignity, fair wages, reasonable hours, safer workplaces, and a meaningful voice in the conditions under which they labored.

There is also a wonderful connection to Catholic social teaching here. Pope Leo XIII’s Rerum Novarum (1891) defended the dignity of workers and their right to form associations at almost exactly the same historical moment that America’s Labor Day movement was developing. Later Catholic teaching would deepen the principle that work exists for the human person—not the human person for work.

For a parish Labor Day message, that connection between Labor Day, the dignity of work, Catholic social teaching, and today’s economic realities could make a particularly meaningful reflection.

Creator God, You labored to bring forth the universe, and you call us to be co-creators in building a just world. On th...
09/07/2026

Creator God, You labored to bring forth the universe, and you call us to be co-creators in building a just world. On this Labor Day, we pause to honor the sacred dignity of all human work.

We pray today for economic justice:

For fair wages: May all who work earn enough to sustain their families, secure housing, and live with peace of mind.

For worker safety: Protect those in fields, factories, warehouses, and offices from exploitation and hazardous conditions.

For labor solidarity: Strengthen the unions and advocacy groups that organize for collective bargaining, equity, and fair treatment.

For the marginalized: Be with the migrant workers, the underemployed, and those facing discrimination in the workplace.

For the unemployed: Comfort those looking for work, and dismantle the systems that value profits over human lives.

Through the intercession of Saint Joseph the Worker, patron saint of laborers, inspire us to keep fighting for a world where work is a source of pride, not exploitation.

Seeing is Believing?September 7, 2026Monday of the Twenty-third Week in Ordinary TimeOn a certain sabbath Jesus went int...
09/07/2026

Seeing is Believing?
September 7, 2026
Monday of the Twenty-third Week in Ordinary Time

On a certain sabbath Jesus went into the synagogue and taught, and there was a man there whose right hand was withered. The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him. But he realized their intentions and said to the man with the withered hand, “Come up and stand before us.” And he rose and stood there. Luke 6:6–8

Even on the surface, the thinking and actions of the Pharisees are absurd. They had become blinded by their jealousy for power and envy of Jesus. This is clearly evident in the fact that they were hoping Jesus would perform a miraculous healing on the Sabbath—not because they desired a man to be healed or longed to see divine authority at work, but because they had decided that miracles were considered “work” and, therefore, a violation of the Sabbath law of rest. The absurdity of their reasoning is shocking.

Even an atheist who witnessed a miraculous healing would find it difficult to explain away or ignore. Only the Creator, who established the laws of nature, is capable of bending those laws at will.

What makes the Pharisees such a pitiful group of men is not that they disbelieved Jesus’ miracles, but that they believed and intentionally rejected the meaning of those miracles. Miracles were, in part, signs of Jesus’ divine identity. The Pharisees clearly witnessed the sign with their own eyes, but what they saw was not able to purge their self-centeredness. Rather than worship Jesus, they rejected Him and began to plan His destruction.

Imagine being there in the synagogue, witnessing the miraculous healing of this man’s hand. Being a local synagogue, the people present most likely had known the man for years, and his withered hand would have been undeniable—as would the cure. Consider also, as you watch the miracle, the reaction of the Pharisees. Rather than rejoicing in the goodness of God or falling to their knees in awe and gratitude, they seethe with anger. Their hearts are so hardened by pride and selfishness that even the undeniable power of God does not move them. Instead of seeing this act as a manifestation of divine love and mercy, they see it as a threat to their authority. And rather than allowing the miracle to open their hearts to faith, they begin to plot against Jesus.

In each of our lives, the absurdity of the Pharisees’ irrational hate could easily arise. At times, others might treat us or our loved ones with a disdain that is so irrational, we sit back in confusion, declaring that such actions make no sense—because they don’t. This irrational thinking can also tempt each of us when we allow the sins of jealousy and envy to fester in our souls. Those sins lead to irrational and, at times, absurd thinking.

Though the Pharisees are anything but inspiring, their witness can inspire us in another way—shocking us into an awareness of just how destructive pride and envy can be. The Pharisees’ bad example becomes a warning and a call to self-examination. When we see grace at work in others, our hearts must be filled with gratitude, not tainted by jealousy or envy.

Reflect today on the irrationality and spiritual blindness that can arise from self-centeredness, jealousy, and envy. Consider the Pharisees—not to condemn them, but to recognize how easily the same temptations can take root in our own hearts. When God blesses others, are you able to rejoice? When someone else is praised, succeeds, or receives grace, does your heart rise in gratitude or fall into resentment? Be honest. Pray for the grace to be humble, so that you never fall into the trap of rejecting what is good simply because it did not come through you. Let the Pharisees’ behavior serve not only as a warning, but as a call to sincere self-reflection, repentance, and faith.

Welcome Home!
09/06/2026

Welcome Home!

09/06/2026

On this Labor Day Weekend, Welcome Home as we celebrate the Twenty-Third Sunday of Ordinary Time.

Spouse of My SoulSeptember 4, 2026Friday of the Twenty-second Week in Ordinary TimeThe scribes and Pharisees said to Jes...
09/04/2026

Spouse of My Soul
September 4, 2026
Friday of the Twenty-second Week in Ordinary Time

The scribes and Pharisees said to Jesus, “The disciples of John the Baptist fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink.” Jesus answered them, “Can you make the wedding guests fast while the bridegroom is with them? But the days will come, and when the bridegroom is taken away from them, then they will fast in those days.” Luke 5:33–35

Though most of the scribes and Pharisees rejected the ministry of John the Baptist, here they attempt to use his discipline of fasting as a weapon to criticize Jesus. But our Lord, perceiving the hollowness of their accusation, turns it into an opportunity for divine revelation. He discloses to them, and to us, a profound truth about His identity: He is the Bridegroom.

By doing so, Jesus draws from the rich prophetic imagery of Isaiah and Hosea, which portrays God as the divine Spouse of Israel. Isaiah declared, “As a bridegroom rejoices in his bride so shall your God rejoice in you” (Isaiah 62:5). Hosea, speaking the word of the Lord, proclaimed, “You shall call me ‘My husband’… I will betroth you to me forever” (cf. Hosea 2:18–22).

Jesus is not merely using a poetic image. By calling Himself the Bridegroom, He reveals a nuptial mystery: Christ comes in the flesh to unite Himself to His Bride, the Church. The proper response to His presence is not fasting in sorrow but rejoicing in the wedding feast. Fasting will have its place, but only once the Bridegroom is taken away, which is a prophetic reference to His Passion.

This exchange exposes not only the Pharisees’ superficial religiosity but also unveils a central mystery of salvation: In Christ, God draws near in spousal love. To follow Him is to enter into a covenant of joy and grace.

Though nuptial imagery might seem more naturally relatable to women, it expresses a truth that transcends gender. Just as “a man leaves his father and mother and clings to his wife, and the two of them become one body” (Genesis 2:24), so each soul is called to a transforming union with Christ. This is not merely symbolic; it is a real and spiritual union. We are called to become His Mystical Body. Saint Paul captures this mystery when he writes, “I have been crucified with Christ; yet I live, no longer I, but Christ lives in me” (Galatians 2:19–20).

Traditionally, this union has been described as Mystical Marriage or Divine Union. Saint Teresa of Ávila favored the image of Mystical Marriage, emphasizing the soul’s intimate, spousal love for Christ. Saint John of the Cross more often spoke of Divine Union, highlighting the complete transformation of the soul in God. Though they use different terms, both describe the soul’s ultimate vocation: perfect union with Christ.

In Heaven, when this Divine Union is fully realized, fasting and other penitential acts will be unnecessary. During Jesus’ earthly ministry, the disciples did not fast because the Bridegroom was with them—an extraordinary grace unique to those three years. But after He was “taken away,” fasting took on a new importance, becoming a participation in His Passion and a preparation for the Wedding Feast to come.

Reflect today on the glorious end to which you are called: union with Christ, your Bridegroom. This journey requires sacrifice, so fasting and penance remain essential. Yet when we keep our eyes fixed on the joy of Divine Union, every sacrifice becomes lighter and a joyful embrace of love. The difficulty of fasting and penance is overshadowed by the union they help bring about. Resolve to fast, to pray, and to stay close to Christ, the Bridegroom of your soul. He is the faithful Spouse who will never abandon you.

Do Not Be Afraid: A Call to EvangelizeSeptember 3, 2026Memorial of Saint Gregory the Great, Pope and Doctor of the Churc...
09/03/2026

Do Not Be Afraid: A Call to Evangelize
September 3, 2026

Memorial of Saint Gregory the Great, Pope and Doctor of the Church

While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” Luke 5:1–4

At that moment, Simon could not have grasped the full significance of Jesus’ actions. Our Lord chose to preach to the crowds from the boat “belonging to Simon.” When He had finished speaking, He turned to Simon and said, “Put out into deep water and lower your nets for a catch.”

Traditionally, the boat has been understood as a symbol of the Church. It is particularly meaningful that this first use of a boat in Jesus’ public ministry involved Simon’s vessel. Later in Luke’s Gospel, Jesus says: “Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers” (Luke 22:31–32).

In this powerful passage, Jesus entrusts Simon with the unique mission of leadership and fraternal support. Though Simon would stumble during the Passion, his faith would be restored, and his role confirmed, not merely as a disciple, but as one called to fortify the faith of others. This divine commission echoes the symbolic act at the Lake of Gennesaret, where Simon’s boat becomes the pulpit from which the Word is proclaimed. And, as is recorded in Matthew’s Gospel, Jesus later changed Simon’s name to Peter, making him the rock foundation upon which He would build His Church, promising the gates of hell would not prevail against it (cf. Matthew 16:17–19).

By choosing Simon’s boat, Jesus foreshadowed that the Gospel would go forth from the Church, built upon Simon Peter’s faith and leadership. Christ remains the cornerstone, yet Simon would serve as the rock: a foundational witness whose confession and fidelity would uphold the apostolic Church.

This moment by the lake is far more than a simple teaching setting. It is a prophetic image of the Church: anchored by Peter, guided by Christ, and commissioned to cast its nets into the deep waters of the world, drawing souls into the Kingdom of God. Christ alone has the power to draw all people to Himself, yet He chooses to do so through Peter, his successors, and all faithful collaborators who serve as fishers of men.

As the passage continues, Simon obeys Jesus’ command and puts out into deep water. The result is an astonishing catch that is so abundant that the nets begin to tear. Others must come to help, a clear symbol of the necessary collaboration among all members of the Church, working together in Christ’s divinely guided mission.

We, too, are called to share in that same mission and to imitate Simon’s humility upon witnessing the miraculous catch. He fell at Jesus’ feet and cried out, “Depart from me, Lord, for I am a sinful man” (Luke 5:8). He was deeply humbled and recognized his unworthiness before the divine presence.

Jesus, however, looked upon Simon and those with him, including Andrew, James, and John, and said, “Do not be afraid; from now on you will be catching men” (Luke 5:10). These words are meant for each of us. Fear is often the greatest obstacle to fully embracing God’s call. But when we respond with humility and courage, trusting in His grace, we will find ourselves part of the great mission to draw others into the safety of the Church.

Reflect today on the sacred image of Simon’s boat. See in it a foreshadowing of the Church, and consider how you are called to serve within her. Christ continues to preach from this vessel, to call others into its safety, and to call you to cast your net into the deep where many souls await the Gospel and God’s mercy.

TUESDAY OF THE TWENTY-SECOND WEEK IN ORDINARY TIME: Let us then follow Christ’s paths which he has revealed to us, above...
09/02/2026

TUESDAY OF THE TWENTY-SECOND WEEK IN ORDINARY TIME: Let us then follow Christ’s paths which he has revealed to us, above all the path of humility, which he himself became for us. He showed us that path by his precepts, and he himself followed it by his suffering on our behalf. In order to die for us the Word became flesh and dwelt among us. The immortal One took on mortality that he might die for us, and by dying put to death our death. This is what the Lord did, this the gift he granted to us. The mighty one was brought low, the lowly one was slain, and after he was slain, he rose again and was exalted. For he did not intend to leave us dead in hell, but to exalt in himself at the resurrection of the dead those whom he had already exalted and made just by the faith and praise they gave him. Yes, he gave us the path of humility.

-- Saint Augustine

The Holy One of GodSeptember 1, 2026Tuesday of the Twenty-second Week in Ordinary TimeIn the synagogue there was a man w...
09/01/2026

The Holy One of God
September 1, 2026
Tuesday of the Twenty-second Week in Ordinary Time

In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” Jesus rebuked him and said, “Be quiet! Come out of him!” Then the demon threw the man down in front of them and came out of him without doing him any harm. Luke 4:33–35

Yesterday, we began reading from the Gospel of Luke in our weekday liturgies, and we will continue to do so until the season of Advent. Luke’s Gospel was written especially for Gentile converts—those unfamiliar with Jewish customs—presenting Jesus not only as the fulfillment of Israel’s hopes but also as the Savior of all humanity. Unlike Matthew, who highlights Christ’s fulfillment of Old Testament prophecy, Luke reveals a broader vision: a universal Savior who brings healing, mercy, and salvation to the poor, the outcast, and the sinner.

In today’s passage, that universal mission is subtly foreshadowed through Jesus’ divine authority. Though the setting is a Jewish synagogue in Capernaum, His actions speak to a power not confined to time, place, or people. With a simple word, Jesus rebukes the demon, silences its protest, and frees the afflicted man. The astonishment of the crowd—“What is there about his word?”—captures the essence of the moment: Here is One whose authority reaches even into the unseen spiritual world and commands it.

Though He ministers among His own people, Jesus is not merely a teacher of the Law or a local prophet. His authority is absolute, His identity divine. The demon’s cry—“I know who you are, the Holy One of God!”—offers a strange testimony: Even the spiritual forces of darkness recognize and submit to Him. This is not just a healing; it is a confrontation between the kingdom of God and the powers of evil. And it is only the beginning.

Luke includes this scene early in his Gospel to show that Jesus’ mission is one of liberation—liberation from sin, bo***ge, and every form of darkness. The fact that this miracle occurs in a synagogue reminds us that no place, however sacred, is immune to the presence of evil. But more importantly, it reminds us that no evil is immune to the authority of Christ.

It is also helpful to recall the broader context. This event comes shortly after Jesus’ baptism, His forty days in the desert, and His rejection in Nazareth. That rejection led Him to Capernaum, a humble fishing village that would become the center of His Galilean ministry. It is here that He will call Peter, Andrew, James, John, and Matthew—men who will carry His Gospel to the ends of the earth. Thus, what begins in a small synagogue soon echoes to the nations.

Reflect today on the universal scope of Luke’s Gospel, which we will hear over the coming months. Though Jesus begins within Israel, His mission reaches every soul. By beginning His ministry with a confrontation against evil, Jesus reveals that He has come not only to teach but to conquer—to break the chains of darkness and bring divine healing to the world. His Word still speaks with authority. May we listen, believe, and be set free from the evil one and all his demonic powers, so that we may help proclaim Christ’s Kingdom to the ends of the earth in our own unique ways.

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3947 12 Mile
Berkley, MI
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