The Divine Mercy Parish

The Divine Mercy Parish The Divine Mercy Oratory (a) St. Augustine states the following: "Cum dicitur Petro, ad omnes dicitur, Pasce oves meas." (De Agone Christi 30). (b) St. Cfr. Jewel.

CONFESSION OF FAITH AND BASIC TENETS

1 We believe in Almighty God, the cause of all existence, in a Being who permeates the universe and is the source of its life and development, both material as well as spiritual and moral. In relation to humanity, God reveals Himself through His creative power, His inexpressible wisdom, His provident influence on the formation of the destiny of individual man,

nations, states and all of humanity. In a more particular way, God as the Spirit of Life, Light and Goodness, influences chosen spirits of nations, who in a given epoch of human development are the creative agents in the building of God's kingdom on earth. This direct influence of God is not limited to one nation, to one epoch, but is directed to all nations and times - for the purpose of stimulating life, progress and the attainment of the highest degree of culture by individual nations and all mankind.

2 We believe in Jesus Christ, the Savior and Spiritual Regenerator of the World.

3 We believe that Christ the Lord, was the Emissary of God, of one substance with Him, and as to humanity born of the humble woman Mary. We believe that this Nazarene Master revealed His divine mission on earth through His life, an unsurpassed ideal of goodness, wisdom and self sacrifice for others, especially for sinful and disinherited people; that by His work, teaching and sacrificial death, He became the glowing ember of a new life of mankind, taking its beginning and deriving its strength and fullness in knowing God, loving Him and fulfilling His Holy Will.

4 We believe that the Holy Spirit, the Spirit of God, rules the world in the natural as well as in the moral order; that all the laws of the universe, as well as those by which the soul of each individual and humanity as a whole are guided, are an emanation of the will, goodness and righteousness of the Divine Being.

5 We believe that from the Holy Spirit flows grace, that is an invisible power which brings it to pass that, when a person cooperates and works in harmony with it, he/she becomes better, more perfect, better fitted for his/her tasks, a participant in the peace of heart and soul, until one day, through union with God in Eternity he/she finds infinite bliss and the fulfillment of his/her own being.

6 We believe in the need of uniting all followers of Christ's religion into the one body of God's Church, and that the Church of Christ, Apostolic and Universal, is the representation of this Divine community of mankind, which the Savior proclaimed for the realization of which all noble minded people labored, are still laboring and for which the soul of every person yearns, desiring truth, light, love, justice and consolation in God.

7 We believe that the Church of Christ is the true teacher of both individual person as well as of all human society, that it is, a steward of Divine Graces, a guide and a light in man's temporal pilgrimage to God and salvation; in so far as the followers and members of this Church, both Lay and Clergy, are united with the Divine Founder through faith and life proceeding from this faith.

8 We believe that every true Christian should take an active and vital part in the spiritual life of the Church, through the hearing of the Word of God, through receiving of the Holy Sacraments, through fulfilling the laws and regulations established by Christ and His Apostles, as defined and given to us by the Church.

9 We believe that all people as children of one Father, God, are equal in themselves; that privileges arising from differences in rank, from possession of immense riches or from differences of faith, s*x and race, are a great wrong for they are a violation of the rights of men and women which they possess by their nature and the dignity of their divine origin, and are a barrier to the purposeful development of humanity.

10 We believe that all people have an equal right to life, happiness and those ways and means, which lead to the preservation of existence, to advancement and salvation. We also believe, that all people have sacred obligations toward God, themselves, their nation and all of human society.

11 We believe in the ultimate justice of God, in a future life beyond the grave, which will be a continuation of this temporal life and which, as to its condition and degree of perfection and happiness is dependent on our present life, but above all on the state of our soul in the final hour before death.

12 We believe in immortality and everlasting happiness in eternity, in the union with God of all people, races and ages, because we believe in the Divine power of love, mercy and justice.

13 Ancient Christianity testifies that all Catholic Bishops are the true and equal successors of the Apostles. "When it is said to Peter, it is said to all: FEED MY SHEEP." Basil: "Omnes pastores et doctores ex aeque et ligant, et absolvunt, quem ad modum ille (Petrus). (In libello de Vita Soltaria cap. 23 II 755. Vol. II, p. 170). "All pastors (here is to be understood the bishops) and doctors equally have the same power to bind and absolve in the same manner as he (Peter)." (c) St. Ambrose: "Tibi inquit, dabo claves regni coelorum, et ut solvas et ligas . . . quod Petro dicitur, apostolis dicitur" (PS. XXVIII n. 37). "To you he says, I will give the keys of the kingdom of heaven, so that you can bind and unbind . . . what he said to Peter, he said to the Apostles." (d) St. Cyprian: "Hoc erant et caeteri apostoli quod fuit Petrus, pari consortio praediti et honoris et potestatis. Apostolis omnibus post resurrectionem suam postestatem tribuat." (Cyp. de Eln. Ecel. B., p. 93). "Be it understood, that the other Apostles were, just as Peter was, endowed with an equal fellowship of honor and power. After His resurrection, He gave equal power to all the Apostles." (e) St. Cyril: "Petros kai loan nos isoti moi allelois." (Cnf. Papal Supremacy, p. 93 seq.). "Peter and John are equal to each other in honor." (f) St. Chrysostom: "Poimaine ta' pro' bati mou . . ou' pros ieze'as touto monon eiretai, alla' kai pros ecaston emon ton kai micron, empepis teumenon poimnion." (In Mtt. Hom. LXXVIII, p. 749 B). "Feed my sheep is spoken not just to the hierarchy, but to every one of us to whom is entrusted a small flock."

03/27/2026

CATHOLIC CONSCIENCE FORMATION
by Bishop George J. Drozd, D.D.

I would like to start by discussing the concept of conscience. Namely, I want to focus on what conscience is; how conscience is shaped, how conscience can faithfully serve us, ad how conscience can help ensure for us a place in heaven.

The term conscience, in its most elemental understanding refers to a sense within us to do that which is right, what is good, that which is consistent with natural law, and above all, that which is consistent with what God expects from us.

How do we develop our sense of right and wrong, our values and beliefs? They rise from our various earthly experiences. Our values and beliefs are inculcated and reinforced first by our families, then by our social/cultural mores, and finally by our religious/spiritual formation.

The last of these influences is the most important and it often corrects, raises and divinely supplements the values and beliefs so prominent in our culture. Regardless of what people may say, our American society at its origin, was heavily influenced by the ethical practices reflected in the Judeo-Christian tenets. For proof of this, all we need to do is read our founding documents, the Declaration of Independence and our Constitution. These instruments are replete with references to God, to Christian principles and routinely paraphrase the Old and New Testaments.

Although there are those who would dismiss this reality, and argue that the American Repubic is but a secular entity, this claim is made because we as a nation, have left the path defined by our forefathers, most of whom were strong God-fearing individuals.
Patrick Henry once said, 'our nation has been founded on the Gospel of Jesus Christ, give me liberty or give me death.'
These days we are hearing a lot about how personal conscience should be the determining variable in our decision making, be it over secular or spiritual concerns. I agree with this general position, so long as we also understand that conscience is an ever-interacting part of our inner selves with external pressures and influences, including God Himself. These influences and pressures can be possitive, selfless or they can be quite self-centered arrogant and prideful.

Good conscience formation should be one of the most important and consistent endeavors we take on over our lifetime. As catholics, we have the duty to achieve a perfectly formed conscience.

Christ admonishes His followers with, 'be perfect as your heavenly Father is perfect.' This means, we have to go well beyond ourselves, beyond those things we may consider personally desirable, comfortable, and look to what God desires for us and of us.

God's will for us and His desire from us both individually and collectively have to be the most important foundational blocks to proper conscience formation. How can we begin to find God's many promises for us as well as His will for us? These are laid out in a clear and unambiguous fashion in His Holy Word.
If we are going to inform, and thereby properly develop our conscience with what God's gifts to us are, and understand His expectations of us, we must familiarize ourselves with the Holy Scriptures.

We must intimately know the Word; and we must avail ourselves of the consistent teachings that our Church has given to these divinely revealed messages. The Holy Spirit is the true author of the Scriptures, and Holy Mother Church has painstakingly studied and interpreted them for our edification and benefit.
Our personal study of the Scriptures may lead us to a deeper understanding over time; but that deeper understanding is but a fuller appreciation of the truth that the Holy Spirit has already made known to his Church.

To insure that this is the case for us our springboard for personal study must always be what the Church has historically taught about a given message contained within the Word of God. If a 'personal revelation' we receive from the study of scripture is contrary of an existing Church interpretation over time, we need to question the source of our personal revelation.

This brings us to a second valuable tool in proper Catholic conscience formation. Oral tradition along with the formal teachings of the Church over time are collectively referred to as the Magisterium or magisterial teachings. These are typically enumerated and expounded upon in the Church Catechism. An example of this is the Catechism of the Council of Trent, which served the Catholic Church Universal from the mid 1500's to the early 1960's. Another example is the Baltimore Catechism, developed and based on the Council of Trent, which was the official teaching instrument for the Catholic Church in America from 1885 until the 1960's.

Reading through and contemplating these chatechetical lessons is a basic way to insure that our consciences are exposed to and shaped by the truth, as it has been handed down from century to century since Apostolic times.

It is important to appreciate that the truth remains constant and consistent over time. The passage of time does not evolve the truth or diminish it, just like the passage of time does not evolve or change the nature of God. God is a perfect being and thus is capable of only speaking the truth in the fullest sense possible. The truth that has been given within the written and oral traditions of the Catholic Church is the totality of God's truth; it is complete. The only thing that happens from one century to another, is that we can gain a deeper understanding of a given or stated truth. As an example, the ancient Catholic Church always believed that the bread and wine at Holy Mass, with the words of consecration, become the true Body, Blood, Soul and Divinity of Jesus.
The Council of Trent, inthe 16th century gave this truth a conceptual home, with th term 'Transubstantiation.' Another example of this process is in regards to the ancient Catholic Church's belief that following her deth, Mary was assumed into heaven body and soul. There is no dispute about this fact amongst the Apostles or the Eastern and Western Fathers of the early Church. However, it was not until 1950, that this Dogma of faith was fully pronounced and enshrined. What Pius XII did was not codifying something new; he merely provided a dogmatic context for something that was understood and believed to be so from the early Apostolic times.

We hear a lot about the role of conscience in the struggle that the Roman Catholic Church is experiencing with the issue of extending communion to divorced and civilly remarried couples. Post-conciliar Roman Catholic hierarchy are teaching today that if persons determine in conscience that they wish to receive Jesus in the Eucharist, no priest can deny them this behavioral choice.
I pose to you that if a person with a poorly formed conscience makes such a determination and approaches the Eucharist, they are doing so in contradiction to the Church's official teaching, based on Christ's own words.

The Catholic Church has always believed the Holy Spirit to be indefectible. This means that the Holy Spirit does not contradict himself, nor does he make new exceptions to traditional teachings. Making exceptions would have us believe that the Holy Spirit measures out the truth in portions. The Catholic position has consistently been that the Holy Spirit reveals the totality of truth, and that this truth does not evolve. Therefore, contradictory positions on such a critical understanding as adultry stand. Thus, the new teaching being promoted in today's post-conciliar Roman Church is based on a false understanding and must give way to the one grounded in Christ's own words. Christ's own words on this topic have been faithfully preserved over the centuries and handed down to us. Those who follow the new understanding are clearly committing a mortal sin, thereby, assuring their place in Hell.
What traditional truths we have been taught as Catholics, should serve to dictate our decisions in good conscience. To be assured of a well-formed conscience requires authentic studying and understanding God's teachings clearly and precisely.

The issue of 'discernment using my conscience', means to apply the knowledge of my Catholic faith in a fashion which promotes good Catholic choices. Discernment is never to be a substitute for correct Church teaching nor is it to be used as an opening to behaviorally circumvent what God expects of us. This is exactly how the concept of discernment is being applied in the post-conciliar Roman Catholic Church. Discernment used in this fashion is nothing more than an operational definition of the sin of pride. The sin of pride is what led to Adam and Eve's falling. The sin of pride is what led to Lucifer being cast out of heaven and the creation of his new domain, hell.

Today, we pray for the grace to motivate us to learn what our faith is all about, and thereby, become better Catholics. Having a well-formed Catholic conscience, and living accordingly, helps to ensure our place with God in his infinite kingdom.

03/27/2026

TAKE A STAND AGAINST FALSE COMPASSION AND RELATIVISM - THE TOOLS OF HELL. ( Original Reflections from Bishop George J. Drozd, DD... Original Pastor of the Divine Mercy Parish)

"The general belief at the present day is that all are equally the neighbor and that benefits should be conferred on whoever is in need. But Christian prudence requires one to examine carefully the kind of life a person leads and to exercise charity in whatever way that life demands. When someone belonging to the internal Church does this he uses discretion and so acts intelligently, whereas someone belonging to the external Church does it without discretion because he is less able to tell one thing from another."

Yes, this applies to the left now in the world, the left plies false compassion which is blanket compassion. A better word for discretion today is discernment. Blanket compassion is blind because it rejects discernment and wisdom, and thus inverts to hate every time. This is why the left is run by, and appeals to emotion, and adopts positions that are irrational to our own good and self interest. Blanket compassion inverts to hatred and irrationality because in true religion it is of the Lord's divine order to bring union between love and wisdom in the soul of man and the church, while hell seeks always to separate love and wisdom so that it can control the mind and emotions of man, which always leads to hate and destruction. The separation of love and wisdom is - blanket compassion and irrationality, the play ground of hell and spirits from hell!

The left's belief that 'all are equally the neighbor and that benefits should be conferred on whoever is in need' is called relativism, a philosophy devoid of discernment. Relativism is their way of justifying anything and everything they want to. It is run purely by emotion. It's like a child that says, 'J***y got away with it, why can't I'. It takes responsibility for nothing and it uses the same bullying, lying and cheating tactics as an upset child throwing a fit; - only the left weaponizes the legal system, weaponizes the values of democracy, and weaponizes all the institutions of government and the media to get its way, and punishes everyone in their way. But, not only that, false compassion is the weaponization of religion and Christian thoughts and values. This way they seek to control your mind. Compassion is a primary tenet of religion and Christian value, but in true religion it is in union with wisdom, and thus discerning and protects against the infiltration of evil. But 'compassion' without wisdom is rudderless emotion and controlled by evil. This pattern comes from hell and is the repeated pattern of every society's decline to destruction.

But we see it and can stop it. Everyone needs to take a stand in their own part of the world, in their own family and community to stop it. God speed friends.

03/17/2026

From the writings of Bishop George J. Drozd

Malachi 1:14-2:2, 8-10 1 Thessalonians 2: 7-8, 13 Matthew 23: 1-12

Today’s lessons focus on identifying and describing the features of positive leadership. Positive leadership is essential, if human communities or organizations are to achieve their goals.

A good leader is firstly a visionary, able to present a clear perspective of where an organization desires to be over time. Secondly, good leadership applies resources in an efficient manner, maintains a positive level of respect of everyone and is in turn respected by others. Thirdly, good leadership is truth-based and is transparent in its mission relating to its goals, directions and overall purposes. God’s ultimate designs for humanity are carried forward by individuals and human communities, who are called to collaborate in this effort with him. If a relationship with God is missing in a leader, he or she leads without credibility. Leaders without a true God-centeredness and a moral compass, doom the organization or group they lead. They are bound to fail before they even begin. All we have to do is look at human history for numerous world-wide examples of this reality.

Anthropologically, collaboration has always been via the traditional family unit and the social communities, which are but the outgrowth of the traditional family units. It is the evolution of traditional family units into social communities that then appoint governing leaders to oversee them. This is why we should be very concerned, as our culture works diligently to undermine the traditional family unit and replace it with an unnatural and an unhealthy substitute.

Biblically, collaboration with God occurred first via the people of old Israel, and now continues through Christ’s Church, which is the New Jerusalem. Today’s liturgical lessons remind us that over time, flawed biblical leadership was the source of many problems throughout the history of God’s people. The corrupt rule of the kings of old Israel and their disregard of God’s covenant are notorious for the negative impact they had in Old Testament history. In our first reading, the 5th century B.C. prophet, Malachi reproaches the priests of the temple for the scandal they are giving the people. They were showing partiality; and offering ‘stolen, lame and diseased animals’ in sacrifice to God (Malachi, 1:13). The conflict, which will lead to Jesus’ rejection and ultimate ex*****on, is provoked by Israeli leaders, who are likewise blind to the truth that he brings.

In our second lesson, Paul expresses concern with leaving an example of selfless leadership in his ministry to the Thessalonians. He was motivated by understanding that the Church of Christ would suffer if its leaders did not exercise a leadership that was inspired by the Savior’s example – that is, a leadership of positive perseverance despite great odds.

Today’s gospel lesson tells us how the community for whom Matthew wrote, recalled the Savior’s teaching concerning the leadership of God’s people. The Israeli leadership Jesus criticized was the outcome of a complex interrelationship. There was no singular authority that interpreted the faith of old Israel. The Law of Moses – the ‘Torah’ – or the first five books of the Bible, was handed down in the biblical tradition as the direct expression of God’s authority. The priests of the temple were the traditional custodians of the rituals that gave expression to the people’s covenantal obligations. The teachings of the prophets were a spontaneous expression of their guidance of Israel, like a conscience of the nation. The Sadducees, who were the Temple rulers, had little use for the prophetic writings, and simply ignored them. The scribes were students of the Mosaic Law whose task was to interpret its contents. They often aligned with the Pharisees, but not necessarily with the Sadducees. The Pharisees were an outgrowth of a popular movement at the time of Jesus, whose intent was to revive the nation’s religious practice. Jesus acknowledged that these various groups collectively ‘occupied the chair of Moses’. If the Mosaic Law was to be interpreted faithfully, it was solely in the hands of these various authorities, who collectively could provide this interpretation.

The fact that these groups did not agree with each other, was the first obstacle to a collective interpretation. Further, Jesus criticized these groups, because they ‘did not practice what they preached’. His criticism echoed the age-old commentary of Malachi and the other prophets. It was Jesus’ contention, that if the priests, scribes and Pharisees had the true spirit of the covenant, they would not have interpreted what the covenant required of God’s people in a way that made it next to impossible for the common person to give faithful observance. In Jesus’ opinion, the Israeli leadership was more focused on letting the letter of the law encumber people versus emphasizing the Law’s intent. Though they should have helped the nation to be one family under their ‘one Father in heaven’, they interpreted the Law in such a way that their elaborate observances created burdens on the people and, in turn, gave the leaders an elite status. They celebrated their elite status by wearing the trappings of self-importance and seeing themselves as deserving the admiration of the common people, whom they, in fact, despised.

Some of us today would equate the above Israeli scenario, with the relationship that exists between our elected officials and the general American populace – or perhaps the relationship between the church hierarchy and the faithful.

Clearly, Jesus is not denying the necessary roles of ‘fathers’ and ‘teachers’ in our human life. However, he is clearly condemning the elitist pretensions of the scribes and Pharisees associated with such roles. Heeding the teaching of Christ, all God’s people recognize their fundamental equality before their common Father.
Those called to positions of leadership among the faithful are called to transform themselves as ‘the last of all and the servants of all’ (Mk 9:35). Furthermore, those who claim to be committed followers of the Lord must be on their guard against the spirit of self-importance that can be so damaging to the life of the Christian community

As we synthesize all this, it should be clear to us that to be a true Christ-follower, love tempered by genuine humility is an essential quality. For those in leadership positions humility is a ‘sine qua non’ – that is, a quality that simply cannot be absent. Humility, by definition – is a behavior / attitude that is motivated by modesty and respectfulness. It comes from an appreciation of the fact that all we possess, is a gift from God and that we are merely the temporary custodians of these gifts. As consistent with our reflections a couple of weeks ago over Jesus’ comment – ‘render to Caesar that which is Caesar’s and to God that which is God’s’ – leadership needs to balance the common welfare of others with a moral compass of genuine justice and truth.

As mothers and fathers, we parent with a love tempered by humility – not by arrogance, self-importance or authoritarian control. This means that we need to help set the parameters for the safety and success of our children, but we do so first by our own example, and secondly by thoughtful, compassionate, and patient instruction.
As leaders of homes, groups or organizations, we must lead with dignity, that is worthy, with due respect of others, knowing that if we meet the needs of all in our charge, we truly serve the Lord. The bottom line is, true leadership is motivated by a heart and mind wed with the will of Christ.

As we continue this morning, let us ask the Holy Spirit to manifest in our being and cultivate within us a genuine spirit of love tempered by authentic humility, thereby enabling us to positively affect all those who may seek to touch the face of God.

02/27/2026

PASTORAL REFLECTIONS
from the writings/sermons of
+ Bishop George J. Drozd D.D., PsyD

It takes time to get to know a person. The longer we know the person the better we come to understand who they are. It took the apostles a long time to get to know Jesus and the longer they were with Him the better they got to know Him. Perhaps they got to know Him a bit better when He was transfigured on the mountain and they saw His divinity revealed. They would get to know Him even better following Jesus' revelation that He would suffer and die in Jerusalem, even though they would not truly understand this fully at the time. They would get to know Jesus more during the Last Supper, His agony in Gethsemane, and His Passion, death and resurrection.

The entire time the apostles were with Jesus they were getting to know Him better and came to realize what following Him and His apostles meant. It is the same for us. We also gradually grow in our love for and knowledge of Jesus and as time passes we grow in understanding what Jesus is asking of us. As Peter, James and John sw Jesus' divinity revealed, their attitudes to Jesus must have been transformed, just as they saw Jesus being transformed. We could say that is what Lent is all about, gradually transforming ourselves and our attitudes, so that we can see Jesus ever more clearly.

During the season of Lent we are called to examine our lives to see where we stand before God and each other. The Collect (Alternative Opening Prayer) for Mass (on the first Sunday of Lent) expresses beautifully our hopes for Lent to our heavenly Father, "Open our hearts to the voice of Your Word and free us from the original darkness that shadows our vision. Restore our sight that we may look upon Your Son who calls us to repentance and change of heart..." On behalf of all, I prayed that our hearts would be open, that we be freed from darkness, and have our sight restored. It is really a prayer that we become transformed during Lent. I think we can see this call to transformation also in the Scripture readings we heard proclaimed on Sunday. In the first reading Abram is promised the land by God (Gen 15:18). But when we move to the New Covenant we see that there is no emphasis at all on land. There is a new vision with the arrival of Jesus and all previous values have to be re-evaluated. Many times in the Gospel of Matthew, Jesus said "You have heard it said . . . but I say to you . . ." (matt 5). Instead of inheriting land in the New Testament the emphasis is on the kingdom of God. In the New Covenant the land to be inherited is heaven (Heb 11:16).

Just as the Hebrews were enslaved in Egypt, and crossed the sea during the Exodus to freedom, we were in sin and crossed the sea when we were baptized. The Hebrews wandered for forty years in the desert and then entered the Promised Land; we live here and then look forward to meeting God. So much of what happened in the Old Covenant is now seen as a sign or symbol to teach us about the spiritual life and our journey to God (see 1 Cor 10:6). Fighting for the land of Isreal is something we see in the Old Testament. We have moved on now from thinking about a geographical territory and in the New Covenant the land to be concerned about is inheriting heaven (Heb 11:16). Lent is a time to see with new eyes.

In the second reading from Paul's letter to the Philippians we also see a transformation. We are to look with new eyes. As well as being citizens of the united States you are, above all, citizens of heaven. Paul wrote, "But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ. He will change our lowly to conform with His glorified body by the power that enables Him also to bring all things into subjection to Himself" (Phil 3: 20-21).

Because our citizenship is in heaven, we look on the world with eyes of faith, and we see problems around us since the world does not always reflect God or who we are called to be. Therefore, sometimes a Christian cna feel like he or she is living in exhile in his/her own country (perhaps especially in Europe and the US, which seems to be becoming so anti-Christian). That is because we are citizens of heaven. This is highlighted in a very public way every year during the March for Life in DC. Lent is a time when we evaluate our attitudes and try to take on more and more of the attitudes of a citizen of heaven. Lent is a time to see with new eyes. Paul also wrote that, Jesus will transform our earthly bodies to be like Jesus' glorified body (Phil 3:21). So we too hope to enjoy the glory that the three apostles saw when Jesus was transfigured. What we will be in the future is very different to what we are now.

We see humanity portrayed in so many different ways on TV, in the movies and on the internet, but do we ever see it portrayed as looking forward to a glorious future? In fact we only see a warped image of humanity on TV, in the movies and on the internet. The image of humanity that we see on TV and in the movies is, for the most part, not a reflection of who we are at all. Lent is a time to step back from false images to see who we really are before God. Who we really are is what Paul wrote to the Philippians, "But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ. He will change our lowly body to conform with His glorified body..." (Phil 3:20-21) Therefore Paul advises the Philippians to observe and learn from those who already live as Christians (Phil 3:17). One form this could take for us is studying the lives of the saints and reading their writings.

In the Gospel the Father speaks to the three apostles, Peter, James and John and says, "This is my chosen Son, listen to Him." (Luke 9:35) That is what Lent is about, listening to Jesus. Are we giving God sufficient time to speak to us? Is the Lord asking something of us this Lent? If so, let us follow the Father's advice, "This is my chosen Son, listen to Him." It took the apostles a long time to get to know Jesus and the longer they were with Jesus the better they got to know Him. It is the same for us. We gradually grow in our love for and knowledge of Jesus and we also grow in an understanding of what Jesus is asking of us.

02/20/2026

"It's Getting Late!"
From the writings of Bishop George J. Drozd, D.D., PsyD
Romans 13: 8-14

It's getting late! If you are at all like me you never seem to have enough time. There is so much to do and so little time to do it. And many of the things I need to do are important. I have responsibilities to my work, responsibilities to my family, responsibilities to my community, and of course responsibilities to my God. And no matter how hard I work I can never seem to get it all done.

Sometimes I find its getting late and I can't do all the things I feel I need to. It is at those times that I start prioritizing. I decided what are the things that have to be done and I do them first. I also begin to judge what are the things that, as good and important as they are, can wait until later. And I usually end up making a list of these things with the most important things first so that I can efficiently get them done.

Our spiritual lives are like that. There is so much to be done and it's getting late! There are people in our own neighborhoods or even our own families that do not know Jesus. There are people who are lonely or in need of comfort. There are people who are sick or in prison, and there is so much we can do for them. And then there is our personal devotion. Do you read the Bible daily? How much time do we spend in prayer? All these things are important but Jesus is coming soon and people are dying or moving beyond our reach. Now I'm not one of those who spends all my time worrying about people who die in sin and go to hell. But I believe in hell and that unforgiven sinners go there. It concerns me that people are in sin and their time is running out. Where do we begin to reach them?

Many Christians and Jews died in the persecutions and the rest went underground literally. Some scholars believe that both Peter and Paul were killed as part of this persecution. The opportunity for the Roman church to freely spread the Gospel in that city was short. And so Paul gave them some advice. He warned them that the time was near and that they should lay aside the works of darkness. In other words they needed to straighten out their own lives. They should set their hearts and minds on Jesus Christ and not the things of this world.

But first and foremost he tells them to love. He tells that love should be their first priority. He tells them that if they do that they are fulfilling all the laws god had given them. If you truly love in a Godly way you will not hurt or steal. In Paul's inspired words, "Love is the fulfillment of the law."

It sounds so simple: just love. But that is easier said than done. No matter how hard we try sometimes we seem to get sidetracked. Sometimes in our personal lives we get so busy with activities that we forget people. I'm sure you have met the Christian who was so busy going to Bible studies or volunteering that they fail to pay attention to the people around them. Or the Christian who was so involved in political activism who failed to consider the people they were active against. Not that Bible study or volunteer work or activism are unimportant. These are very valuable ministries and activities for a Christian and they can be vehicles for expressing the love of God. But they shouldn't keep one from loving another. We have all seen the Christian who is so busy correcting the wrongs of others that they fail to offer forgiveness. Sometimes we are called to give a prophetic word to tell someone that they are living wrong. But it should always be done in as loving and caring a way as possible because after all that is how the Lord dealt with us.
Sometimes churches get sidetracked by programs. I grew up in a large church. We had a Sunday School class for each grade in school and a separate nursery for each age of preschooler. We had ministries and programs left and right. And that church did good at paying attention to individuals in that crowd of members. But in some churches, even some smaller ones, so much attention is focused on the programs that the people get lost. Not that programs are bad mind you, It is important to have education programs and fellowship programs and support groups etc. Ideally they should be a means to help people connect so that they can share God's love. They are a means to an end not an end in themselves.

Sometimes churches get sidetracked from love by material concerns. They are so busy taking care of the facilities that they fail to take care of people. There are churches who have heaps of money in their building fund. They maintain and endow their buildings but they don't reach out to the community around them. I have to go back to Romans chapter 13. Paul wrote, "Owe no one anything except to love one another." When I first read this the word "owe" jumped out at me and I thought of owing money. But I don't think that is what it means. Rather than a financial debt it's a personal debt. We should feel no deeper obligation to another person than to love them.

Put in other words: I may have a duty to witness or correct or to educate or to do justice, but my highest duty should be to love. To love is the only thing I truly owe. In fact to love is to fulfill the law and after all the law is an expression of God's will. So if we truly want to serve God, then love should be at the top of our list of priorities.

We are looking at Romans Chapter 13, but I can't help but think of another famous chapter 13! I Corinthians 13. "Though I may speak with the tongues of mortals and angels but have not love I am a noisy gong and a tinkling symbol." (I Cor. 13:1) Yes, it's getting late and time is running out and we can't do all that we feel we owe our family and church and community. But God says, "That's OK, just remember that what you really owe them is your love." When you make a list of things you need to do in your life, be sure to put LOVE at the top!

Address

400 E Walker St, Street Johns
Saint Johns, MI
48879

Website

Alerts

Be the first to know and let us send you an email when The Divine Mercy Parish posts news and promotions. Your email address will not be used for any other purpose, and you can unsubscribe at any time.

Contact The Place Of Worship

Send a message to The Divine Mercy Parish:

Shortcuts

Share

Category