Exodus 19:2-6a

“You shall be my treasured possession among all peoples… you shall be to me a kingdom of priests and a holy nation.”

This reading reminds us of our identity. God chooses us, binds Himself to us, and asks for our fidelity. An examination here centers on covenant relationship and belonging.

• Gratitude for Election: Do I live with the awareness that I am treasured by God, or do I seek my ultimate worth and validation in worldly success, wealth, or the approval of others?
• Fidelity to the Covenant: God asks His people to obey His voice and keep His covenant. Have I allowed my personal desires, cultural pressures, or convenience to dilute my commitment to God’s commandments?
• A Kingdom of Priests: A priest bridges the gap between God and humanity. Do I live in a way that draws others closer to God, or does my daily behavior give others a reason to doubt or criticize the faith?
• Separation for Holiness: Being a “holy nation” means being set apart for God’s purposes. Have I compromised my values to “fit in” with secular environments, or do I have the courage to stand out when the Gospel demands it?

Parishes have permission to copy/paste this graphic in bulletin.

Romans 5:6-11

“But God proves his love for us in that while we were still sinners Christ died for us.”

Paul highlights the absolute unmerited nature of God’s love. We were helpless, ungodly, and enemies when Christ died for us. An examination here focuses on humility, grace, and how we treat our own “enemies.”

• Acknowledging Dependence: Do I recognize my own spiritual poverty and need for a Savior, or do I suffer from spiritual pride, believing I can save myself through my own good works or moral superiority?
• Trusting in God’s Mercy: Since Christ died for me while I was a sinner, do I truly trust in His forgiveness, or do I harbor despair, shame, and self-condemnation that denies the power of His cross?
• Reconciliation with Others: We have been reconciled to God through Jesus. Am I actively seeking reconciliation with those who have offended me, or am I nursing grudges, resentment, and a desire for retaliation?
• Loving the “Ungodly”: If Christ loved me when I was His enemy, how do I treat those I consider difficult, annoying, or politically/socially opposed to me? Do I show them the same radical charity Christ showed me?

Parishes have permission to copy/paste this graphic in bulletin.

Matthew 9:36—10:8

“At the sight of the crowds, his heart was moved with compassion for them because they were troubled and abandoned, like sheep without a shepherd.”

Jesus sees human suffering, feels deep compassion, and sends out His disciples with authority to heal, raise, and give without cost. An examination here targets our mission and generosity.

• The Eyes of Compassion: When I look at the marginalized, the broken, the lonely, or the homeless, is my heart moved with genuine compassion like Christ’s, or do I respond with indifference, judgment, or annoyance?
• Stepping Into the Harvest: Jesus notes that the harvest is abundant but the laborers are few. Am I actively laboring for the Kingdom in my family, workplace, and community, or am I a passive bystander expecting others to do the work of ministry?
• Exercising Spiritual Authority: The disciples were given authority to cast out unclean spirits and cure diseases. Do I use the spiritual authority given to me in baptism to fight against negativity, division, and evil in my sphere of influence, or do I contribute to it through gossip and cynicism?
• Proclaiming the Kingdom: Am I bold in sharing the hope of the Gospel through my words and actions, or am I silent out of fear of rejection or awkwardness?
• Gratuitous Giving: “Without cost you have received; without cost you are to give.” Have I been generous with my time, talent, and resources, or do I hoard what I have, demanding recognition, payback, or transactional returns for my kindness?

The Gospel today begins with the why of all ministry: compassion. Jesus sees the crowds, and “his heart was moved with pity for them… like sheep without a shepherd.” This pity immediately becomes a mission. He gathers the Twelve and sends them, giving them authority to continue His own work: curing the sick, raising the dead, cleansing lepers, casting out demons… 

But then He gives them the one, non-negotiable rule for their ministry, its very heartbeat:  Without cost you have received; without cost you are to give.

This is the very essence of the diaconate. The deacon’s vocation is not a possession he has earned, but a grace he has received. His entire life of service – at the altar, in his home, and at the margins – is meant to be the joyful, grateful overflow of that free gift. 

THE GIFT AT MASS

The Ministry of Grace

The deacon’s liturgical role is a living witness that the gifts of God are free. 

• The Freely Given Word: When the deacon proclaims the Gospel, he is not sharing his own wisdom; he is heralding a gift he himself has received. He is the humble messenger, the servant of a Word he does not own but is privileged to announce. 

• Minister of the Ultimate Gift: The deacon’s most ancient role is his care for the Chalice. He is the ordinary minister of the Blood of Christ. When he elevates the Cup, he is the steward of the costliest and yet most free gift in the universe – the tenderness of Christ poured out for all. 

• The Commission to Give: The deacon’s dismissal, “Go in peace, glorifying the Lord by your life,” is the commissioning of the Gospel. He is sending the assembly, who have just freely received the Word and the Eucharist, out into the world with the command to freely give that same grace to others. 

THE GIFT IN THE PARISH

The Ministry of Gratitude

St. Polycarp, a friend of deacons, urged them to “stand fast in faith and show yourselves men of service.” This service is not an obligation, but the response of a grateful faith. 

Animator of Gifts: The deacon is the animator of charity. His role is to awaken the parish to the gifts they have received and to challenge them, in turn, to freely give. He supports the ministries that allow the entire parish to become labourers for the harvest.”

Service from Gratitude, Not Obligation: The deacon, by his dual vocation, lives this free gift daily. He gives of his own time – time from his family, his job, his rest – not as a salaried employee, but as a man moved by compassion and gratitude. His service is a “yes” to the graces he has received. 

THE GIFT AT THE MARGINS

The Ministry without Cost

Jesus’s command is specific: “Cure the sick, raise the dead, cleanse lepers.” He sends the disciples, and the deacons, to the places where there is no ability to pay. 

• The Non-Transactional Ministry: The deacon’s diakonia is defined by this “without cost” principle. He is sent to the hospital, the prison, the nursing home, the shelter. He serves those who have nothing to offer him in return. His service is pure, non-transactional grace. 

• The Tenderness of Christ: His ministry is not just the delivery of goods; it is the delivery of grace. He brings the tenderness of Christ to the bedside, the prison cell, or the grieving family’s home. 

The Joy of Pouring Out: The deacon’s joy is not in possession or in being thanked, but in self-pouring. His life is a witness that ministry is not something he has, but something he gives. Like the Master he serves, his heart is moved with compassion and his greatest fulfillment is to give what he has received, without counting the cost.

---

The Launch of the Exponential Circle: A young boy named Trevor McKinney takes his social studies assignment seriously and creates a goodwill network. Instead of a “pay it back” system where a favor is returned, he creates “pay it forward”—when someone does you a life-changing favor, you must do three major favors for three other people completely out of the blue. The scene where Trevor brings a homeless man named Jerry into his house, providing him a place to wash up and eat without asking for a single dime, sets a massive, unpredictable chain reaction of unmerited kindness into motion across the city.

Theological Connection: The film’s entire premise is a modern secular echo of the horizontal flow of the Gospel. In kingdom theology, grace cannot be paid backward to God, because God needs nothing; it must be paid forward to our neighbors. Trevor’s system relies on the exact logic of Matthew 10:8: when you are hit by a wave of unconditional generosity that you did nothing to deserve, the only mathematically and spiritually correct response is to pass that unearned grace along to someone else who is helpless.

The Reading of the Unexpected Will: Following the sacrificial death of Walt Kowalski, his greedy, estranged biological children gather at the attorney’s office, fully expecting to inherit his pristine, prized possession: a 1972 Gran Torino. To their absolute horror and shock, the lawyer reads Walt’s will, which leaves the car entirely to Thao, the young Hmong teenager next door who had originally tried to steal it as a gang initiation but whom Walt had grown to mentor and love. Walt’s will explicitly states the car is given on the condition that Thao doesn’t alter it, passing it to him as a pure inheritance.

Theological Connection: This scene highlights the scandalous nature of grace. Thao could never afford the car, and his relationship with Walt began in hostility and sin (attempted theft). Yet, through relationship and mentorship, Thao receives the ultimate gift from his benefactor. Walt’s biological family believes in a system of legal right and merit, but Walt bypasses them to give a priceless treasure to an outsider “without cost”—mirroring how divine inheritance is given not to those who claim a legal right, but to those who receive it in humility.

From Headlines to Heaven: Transforming the World’s Sorrows into Morning Supplication

AT A GLANCE

• The Liturgy as an Anchor: The Divine Office (Liturgy of the Hours) is the universal prayer of the Church, serving as a vital daily anchor not just for the ordained and religious, but increasingly for the lay faithful.
• Intercessory Prayer: The trials, traumas, and sorrows present in the world are not meant to drive us to despair, but rather to provoke active, intercessory prayer.
• Integrating Faith and the World: Inspired by the wisdom of G.K. Chesterton, the Christian life requires us to confront the brokenness of the world—such as the tragedies reported in the daily news—and consciously elevate those realities to the Lord through supplication.

QUESTIONS FOR REFLECTION

• What current habits or routines serve as the “anchor” for my day, and is God at the center of them?
• When I consume the daily news and encounter stories of tragedy or difficulty, is my immediate response one of anxiety, indifference, or prayerful intercession?
• How might I begin to incorporate the formal prayer of the Church, such as the Liturgy of the Hours, into my own morning routine?
• In what ways can the struggles of my local community and the wider world fuel my relationship with God rather than distance me from Him?

ACTIONABLE TAKEAWAY

• Pair the News with Intercession: Tomorrow morning, intentionally combine your intake of the news with your prayer time. Let the headlines guide your intercessions. If you read about a community in crisis, a local tragedy, or a global conflict, pause immediately to offer a specific prayer for the individuals involved.
• Establish a Morning Anchor: Commit to a definitive morning prayer routine. If you are new to the Divine Office, explore a simplified version of Morning Prayer (Lauds) through a Catholic app or booklet, or simply dedicate the first few minutes of your morning to offering the day’s upcoming challenges to the Lord.
• Transform Worry into Supplication: Use G.K. Chesterton’s habit as a daily trigger. Whenever you feel overwhelmed by the negativity of the daily news cycle, use that exact moment of frustration or sorrow as a prompt to make a specific supplication to God, transforming passive anxiety into active spiritual support.

The Harvest and the Hearth

There is a precise moment in the Gospel of Matthew that captures the entire weight, beauty, and ache of a priestly vocation. Jesus looks out at the crowds and is moved with compassion because they are “mangled and abandoned, like sheep without a shepherd.” If you are reading this, whether you are just beginning to whisper the question “Lord, is it me?” or you are already walking the corridors of a seminary, that same compassionate gaze of Christ has fixed itself upon you.

Vocation discernment is not a career path to be calculated; it is a mystery of love to be entered. To understand what is being asked of you today, we have to look at the deep spiritual anatomy of a call, woven beautifully through the scriptures of Exodus, Romans, and Matthew.

Grounding Your Identity

The first temptation you will face in contemporary culture—and even within ministry—is the pressure of functionalism. Our world measures worth by utility, efficiency, and visible success. If you enter priesthood thinking your primary job is to be a highly effective CEO, a political influencer, or a flawless social programmer, you will burn out before you begin.

Exodus reminds us of a radical truth: before God gives the Israelites a single commandment or a specific mission, He pulls them into the desert and says, “You shall be my special possession, dearer to me than all other people.”

Your primary vocation, before you ever put on a collar or step into a pulpit, is to be God’s cherished possession. Discernment is not about proving you are strong enough or holy enough to do big things for God. It is about letting God love you in the quiet desert of prayer. If you do not know who you are to Him in secret, you will never know how to serve His people in public.

Embracing Vulnerability

It is completely normal to look at the priesthood and feel utterly inadequate. In fact, a healthy sense of inadequacy is a prerequisite for holy orders. The moment a man thinks he is perfectly qualified to handle the mysteries of the Eucharist and Confession on his own merit is the moment he becomes dangerous to the Church.

Saint Paul shatters our perfectionism in his letter to the Romans: “Christ died for the ungodly… God proves his love for us in that while we were still sinners Christ died for us.”

Look closely at the twelve men Jesus calls in the Gospel: Matthew lists them right after Christ laments the shepherdless crowds. It is a motley crew of tax collectors, political zealots, and uneducated fishermen. Jesus didn’t wait for them to become flawless theologians; He called them in their weakness.

In a modern culture obsessed with curated images and the illusion of perfection, the priest is called to be a witness to mercy. You can only bring Christ’s healing to the “mangled” world if you have first allowed Him to heal your own brokenness. Your weaknesses, surrendered to God, become the very conduits of His grace.

The Mission

The world you are called to serve is profoundly fractured. Secularism has left a hyper-connected society deeply lonely, anxious, and starved for transcendent truth. People are wandering, looking for shepherds in all the wrong places.

Jesus sends His disciples out with a clear mandate: “Cure the sick, raise the dead, cleanse lepers, drive out demons.” In contemporary life, these leprosies and demons look like despair, addiction, ideological hatred, and spiritual apathy. The remedy you are given to offer is not your own cleverness, but the gospel.

Jesus closes His instruction with a phrase that must become the baseline of your life: “Without cost you have received; without cost you are to give.” A priestly life is one of radical availability and absolute poverty of spirit. You are called to give yourself away for the good of souls, holding nothing back.

Practical Steps for the Journey

To ground these theological truths in your daily discernment, focus on three practical disciplines:

• Protect the Secret Place: Commit to a daily holy hour. Let the noise of social media, academic anxiety, and ecclesiastical politics fade. Let Jesus look at you, and let Him speak to your heart.
• Love the Concrete Church, Not the Ideal One: It is easy to love an abstract, perfect Church. It is much harder to love the real, messy parish down the road filled with flawed human beings. Serve practically—visit the sick, help the poor, and listen to the people God puts in front of you right now.
• Find Holy Fraternity: You cannot walk this path alone. Seek out a wise spiritual director and solid, faithful peers who will challenge you to holiness rather than letting you settle for mediocrity.

Brother, the harvest is still abundant, and the laborers are still few. If Christ is calling you to stand in His person at the altar, do not be afraid. He who called you is faithful, and He will bring His work in you to completion.

Right Relationships

At the core of the human experience lies a profound paradox: we are hardwired for deep, meaningful connection, yet we are remarkably adept at fracturing the very relationships we require to thrive. In contemporary life, this fracture often manifests as a chronic state of emotional unrest. We navigate an era marked by curated perfections on social media, transactional networking, and a “cancel culture” that discards people the moment they fail to meet expectations. This environment breeds isolation, anxiety, and a deep-seated fear of vulnerability.

True emotional wellbeing cannot be manufactured through isolated self-care routines or radical independence. Instead, it is an interior harmony achieved through the hard work of building “right relationships”—connections built on authentic love, mutual respect, and restorative grace. To understand the blueprint for these relationships, we can look to a profound psychological and spiritual truth embedded in Saint Paul’s letter to the Romans (Romans 5:6-11). Paul introduces a radical model of relational healing that shatters our contemporary instincts: reconciliation modeled not on human merit, but on divine vulnerability.

The Vulnerability of “While We Were Weak”

Paul begins with an astonishing observation about the timing of Christ’s intervention: “For Christ, while we were still helpless, yet died at the proper time for the ungodly.” He goes on to note that while someone might rarely dare to die for a remarkably good person, “God proves his love for us in that while we were still sinners Christ died for us.”

In modern relationship dynamics, we often operate on a strict system of transactional worth. We extend our trust, affection, and presence only after the other person has proven themselves entirely safe, flawless, or beneficial to our personal brand. We hold our hearts back, waiting for the other party to make the first move, apologize first, or achieve a certain standard of emotional maturity.

Right relationships require us to break this gridlock. Emotional wellbeing begins when we cultivate the courage to love others in their concrete reality, rather than waiting for an idealized version of them to appear. Consider a modern marriage or a long-term friendship navigating a period of dry disconnect. The natural human instinct is to withdraw, to protect oneself, and to say, “When they start showing up for me, I will start showing up for them.”

Borrowing Paul’s framework, true relational health requires a willingness to extend a bridge “while the other is still weak.” This does not mean tolerating abuse or abandoning healthy personal boundaries; rather, it means choosing to lead with vulnerability instead of defensive pride. It is the willingness to initiate a difficult conversation, to say “I value us more than my need to be right,” and to offer a safe harbor for the other person’s imperfections.

Moving from Transaction to Reconciliation

The climax of Paul’s reflection centers on a profound shift in status: “Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life.”

The word “reconciliation” is central to emotional wellbeing. In contemporary psychology, we often confuse reconciliation with mere coexistence or, conversely, total enmeshment. True reconciliation is the restoration of right relationship after a rupture. It recognizes that hurt is inevitable when two distinct human beings share a life, but it refuses to let that hurt become the defining feature of the bond.

Take, for example, the modern corporate workplace or a fractured family dynamic. When a conflict occurs, our contemporary default is often to treat the other person as an “enemy”—gossiping, forming alliances, or freezing them out via passive-aggressive texts and silent treatments. This relational friction acts as an emotional drain, spiked with cortisol and resentment, which actively degrades our mental peace.

Making right relationships means adopting a mindset of active reconciliation. It requires shifting our perspective from “Me versus You” to “Us versus the Problem.” When we stop keeping a meticulous scoreboard of past offenses, the emotional relief is immediate. We let go of the exhausting burden of maintenance that resentment requires. By absorbing minor slights and addressing major wounds with a desire to restore rather than punish, we create an environment where emotional safety can actually flourish.

The Fruit of Right Relationships: Boasting in Peace

Paul concludes this passage by shifting the focus toward a triumphant interior state: “Not only that, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.” The ultimate fruit of being aligned in right relationship is a deep, unshakeable joy—a sense of wholeness that Paul describes as “boasting,” not out of arrogance, but out of immense gratitude for a restored reality.

When our relationships are ordered correctly—when we love selflessly, forgive rapidly, and communicate transparently—our emotional wellbeing skyrockets. We no longer look to others to fill an infinite void of validation within us, because we understand that healthy relationships are about mutual sharing, not mutual consumption.

In contemporary terms, a person who has achieved this level of relational health moves through the world with an infectious peace. They are not easily unhinged by a critical comment from a coworker, a forgotten anniversary by a spouse, or a political disagreement with a sibling. Because their identity is anchored in a foundational experience of being loved in their own weakness, they possess an abundance of grace to offer the weak world around them.

Ultimately, emotional wellbeing is not the absence of conflict or the achievement of a stress-free life. It is the quiet confidence that comes from knowing you are capable of giving and receiving a love that mimics the divine: a love that looks at a broken world, refuses to walk away, and says, “Let us begin the work of healing.”

The Pity of the Multitudes

To approach the modern pro-life discourse through a deeply spiritual lens is to step onto the crowded plains of Galilee described in the Gospel of Matthew. The evangelist records that when Jesus looked upon the vast crowds, his heart was moved with a visceral, gut-wrenching pity—a divine compassion ($splagchnizomai$) because the people were “troubled and abandoned, like sheep without a shepherd” ($Matthew\ 9:36$). In our contemporary landscape, this image of the shepherdless flock speaks directly to the hidden vulnerability at the heart of the pro-life ethos: a culture where human life, particularly at its most fragile margins, is frequently treated as a solitary burden rather than a communal treasure.

The pro-life vision is often misunderstood as a narrow, transactional debate centered solely on legalities. However, when grounded in the theology of Matthew’s Gospel, it reveals itself as a radical defense of human dignity that demands a shepherd’s heart. The modern “troubled and abandoned” are found wherever human life is treated as disposable or conditional. They are the young, terrified college student staring at a positive pregnancy test in a lonely dorm room, feeling that her entire future is incompatible with the life growing within her. They are the expectant parents receiving a devastating prenatal diagnosis, facing intense pressure from a utilitarian medical system to quietly terminate a life deemed “imperfect.” They are also the elderly and terminally ill, sitting in sterile care facilities, wondering if their declining utility means they have become a burden to a society obsessed with productivity.

The Vulnerability of the Field

Faced with this expansive human vulnerability, Jesus does not issue a philosophical treatise; instead, he points to a concrete reality: “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest” ($Matthew\ 9:37-38$). In a consistent ethic of life, the “abundant harvest” represents the vast network of human relationships that must be cultivated, protected, and brought to fruition. It is a harvest of souls that requires active, hands-on cultivation.

The laborers called to this harvest cannot be mere theorists; they must be the hands and feet of a supportive community. In contemporary life, these laborers are found in the staff and volunteers of local pregnancy resource centers, who do not merely advocate for birth but provide free ultrasounds, prenatal care, parenting classes, and years of material support like diapers, housing, and clothing. They are the foster parents opening their homes to children who have been abandoned or neglected, and the adoptive families who step into the gap with fierce, unconditional love.

By summoning a fractured, imperfect group of twelve disciples—including tax collectors and political zealots—Jesus demonstrates that building a culture of life does not require flawless instruments. It requires people willing to step out of their comfort zones to confront systemic isolation. The labor of a true pro-life movement is found in the hard, unglamorous work of building “right relationships,” ensuring that no woman ever feels so abandoned that abortion feels like her only viable option.

The Unconditional Economy of Grace

The specific mandate Jesus gives to his newly commissioned laborers outlines the core methodology of the pro-life movement: “As you go, make this proclamation: ‘The kingdom of heaven is at hand.’ Cure the sick, raise the dead, cleanse lepers, drive out demons” ($Matthew\ 10:7-8$). In our modern context, “cleansing lepers” and “driving out demons” translates to shattering the social stigmas and systemic anxieties that drive people away from welcoming new life. It means driving out the cultural demon of radical independence that tells an expectant mother she must survive entirely on her own.

The foundational engine of this movement is found in the final instruction of the passage: “Without cost you have received; without cost you are to give” ($Matthew\ 10:8$). This radical economy of grace completely subverts a commercialized culture that calculates human worth based on financial merit, physical perfection, or genetic viability. A society that views life as a commodity will always find a reason to discard the weak, the unproductive, or the inconvenient.

“True emotional and social wellbeing cannot be manufactured through isolated self-care or radical independence. It is an interior and communal harmony achieved through the hard work of building right relationships—connections built on authentic love and restorative grace.”

When a community offers unconditional material, emotional, and spiritual support to a vulnerable family “without cost,” it reflects the divine vulnerability modeled by Christ. It proclaims that a human life is valuable simply because it exists, not because of what it can produce or achieve. By moving past political rhetoric and entering into the vulnerable valleys of human experience as active laborers, the pro-life community fulfills the pastoral vision of Matthew’s Gospel, transforming an abandoned, troubled world into a sanctuary of radical, protective love.

Alabama

• One Voice (Diocese of Birmingham)
• The Catholic Week (Archdiocese of Mobile)

Alaska

• The North Star Catholic (Archdiocese of Anchorage-Juneau)
• The Alaskan Shepherd (Diocese of Fairbanks)
• Missionary Disciples (Diocese of Fairbanks)

Arizona

• Voice of the Southwest (Diocese of Gallup)
• The Catholic Sun (Diocese of Phoenix)
• New Outlook (Diocese of Tucson)

Arkansas

• Arkansas Catholic (Diocese of Little Rock)

California

• Angelus Magazine | DIGITAL (Archdiocese of Los Angeles)
• The Catholic Voice | DIGITAL (Diocese of Oakland)
• The Catholic Herald | DIGITAL (Diocese of Sacramento)
• Orange County Catholic (Diocese of Orange)
• Catholic Herald (Diocese of Sacramento)
• Inland Catholic Byte (Diocese of San Bernardino)
• The Southern Cross | DIGITAL (Diocese of San Diego)
• Catholic San Francisco (Archdiocese of San Francisco)
• San Francisco Católico (Archdiocese of San Francisco)
• The Valley Catholic | DIGITAL (Diocese of San Jose)

Colorado

• The Colorado Catholic Herald (Diocese of Colorado Springs)
• Denver Catholic (Archdiocese of Denver)

Connecticut

• Fairfield County Catholic (Diocese of Bridgeport)
• The Catholic Transcript | DIGITAL (Archdiocese of Hartford)
• Four County Catholic | DIGITAL (Diocese of Norwich)

Delaware

• The Dialog (Diocese of Wilmington)

Florida

• Florida Catholic | E-EDITIONS (Archdiocese of Miami; Dioceses of Orlando, Palm Beach, Pensacola–Tallahassee, St. Augustine, Saint Petersburg, Venice)

Georgia

• The Georgia Bulletin (Archdiocese of Atlanta)
• Southern Cross (Diocese of Savannah)

Hawaii

• Hawaii Catholic Herald (Diocese of Honolulu)

Idaho

• Idaho Catholic Register (Diocese of Boise)

Illinois

• The Messenger (Diocese of Belleville)
• Chicago Catholic (Archdiocese of Chicago)
• Catolico (Archdiocese of Chicago)
• Christ is Our Hope (Diocese of Joliet)
• The Catholic Post (Diocese of Peoria)
• The Observer (Diocese of Rockford)
• Catholic Times (Diocese of Springfield)

Indiana

• The Message (Diocese of Evansville)
• Today’s Catholic News (Diocese of Fort Wayne–South Bend)
• Northwest Indiana Catholic (Diocese of Gary)
• The Criterion (Archdiocese of Indianapolis)
• The Catholic Moment | DIGITAL (Diocese of Lafayette)

Iowa

• The Catholic Messenger (Diocese of Davenport)
• The Catholic Mirror | DIGITAL (Diocese of Des Moines)
• The Witness (Archdiocese of Dubuque)
• The Lumen (Diocese of Sioux City)

Kansas

• Southwest Kansas Register (Diocese of Dodge City)
• The Leaven (Archdiocese of Kansas City)
• The Register | DIGITAL (Diocese of Salina)
• Catholic Advance (Diocese of Wichita)
• Avance Católico (Diocese of Wichita)

Kentucky

• Messenger (Diocese of Covington)
• Cross Roads | DIGITAL (Diocese of Lexington)
• The Record | DIGITAL (Archdiocese of Louisville)
• Western Kentucky Catholic (Diocese of Owensboro)

Louisiana

• Church Today (Diocese of Alexandria)
• The Catholic Commentator (Diocese of Baton Rouge)
• Bayou Catholic (Diocese of Houma–Thibodaux)
• Clarion Herald (Archdiocese of New Orleans)
• The Catholic Connection | DIGITAL (Diocese of Shreveport)

Maryland / Washington, DC

• The Catholic Review (Archdiocese of Baltimore)
• Catholic Standard (Archdiocese of Washington)
• El Pregonero (Archdiocese of Washington)

Massachusetts

• The Pilot (Archdiocese of Boston)
• The Anchor (Diocese of Fall River)
• SOPHIA | DIGITAL (Diocese of Springfield)
• The Catholic Free Press | DIGITAL (Diocese of Worcester)

Michigan

• Detroit Catholic (Archdiocese of Detroit)
• FAITH along Michigan’s 45th Parallel | DIGITAL (Diocese of Gaylord)
• Faith Grand Rapids (Diocese of Grand Rapids)
• The Good News (Diocese of Kalamazoo)
• FAITH (Diocese of Lansing)
• The U.P. Catholic (Diocese of Marquette)
• Great Lakes Bay | DIGITAL (Diocese of Saginaw)

Minnesota

• Our Northland Diocese (Diocese of Crookston)
• The Northern Cross (Diocese of Duluth)
• The Prairie Catholic (Diocese of New Ulm)
• Central Minnesota Catholic | DIGITAL (Diocese of Saint Cloud)
• The Catholic Spirit (Archdiocese of Saint Paul and Minneapolis)
• The Courier | DIGITAL (Diocese of Winona-Rochester)

Mississippi

• Gulf Pine Catholic | DIGITAL (Diocese of Biloxi)
• Mississippi Catholic | DIGITAL (Diocese of Jackson)

Missouri

• Catholic Missourian | DIGITAL (Diocese of Jefferson City)
• The Catholic Key | DIGITAL (Diocese of Kansas City–Saint Joseph)
• The Mirror (Diocese of Springfield–Cape Girardeau)
• St. Louis Review (Archdiocese of St. Louis)
• Catholic St. Louis | DIGITAL (Archdiocese of St. Louis)

Montana

• The Harvest (Diocese of Great Falls–Billings)

Nebraska

• West Nebraska Catholic | DIGITAL (Diocese of Grand Island)
• Southern Nebraska Register (Diocese of Lincoln)
• The Catholic Voice (Archdiocese of Omaha)

Nevada

• Desert Clarion (Diocese of Las Vegas)
• High Desert Catholic | DIGITAL (Diocese of Reno)

New Hampshire

• Parable | DIGITAL (Diocese of Manchester)

New Jersey

• Catholic Star Herald (Diocese of Camden)
• The Catholic Spirit | DIGITAL (Diocese of Metuchen)
• The Catholic Advocate (Archdiocese of Newark)
• The Beacon | DIGITAL (Diocese of Paterson)
• The Monitor (Diocese of Trenton)

New Mexico

• Voice of the Southwest (Diocese of Gallup)
• Agua Viva (Diocese of Las Cruces)
• People of God (Archdiocese of Santa Fe)

New York

• The Evangelist (Diocese of Albany)
• The Tablet (Diocese of Brooklyn)
• The Catholic Union / The Catholic Union and Times (Diocese of Buffalo)
• Western New York Catholic (Diocese of Buffalo)
• The Good Newsroom (Archdiocese of New York)
• North Country Catholic (Diocese of Ogdensburg)
• Catholic Courier (Diocese of Rochester)
• El Mensajero Católico (Diocese of Rochester)
• The Long Island Catholic (Diocese of Rockville Centre)
• The Catholic Sun (Diocese of Syracuse)

North Carolina

• Catholic News Herald (Diocese of Charlotte)
• NC Catholics | DIGITAL (Diocese of Raleigh)

North Dakota

• Dakota Catholic Action | DIGITAL (Diocese of Bismarck)
• New Earth Magazine | DIGITAL (Diocese of Fargo)

Ohio

• The Catholic Telegraph (Archdiocese of Cincinnati)
• Northeast Ohio Catholic (Diocese of Cleveland)
• Catholic Times | DIGITAL (Diocese of Columbus)
• Steubenville Register (Diocese of Steubenville)
• The Catholic Echo (Diocese of Youngstown)

Oklahoma

• Sooner Catholic | DIGITAL (Archdiocese of Oklahoma City)
• Eastern Oklahoma Catholic | DIGITAL (Diocese of Tulsa)

Oregon

• Catholic Sentinel / El Centinela (Diocese of Baker / Archdiocese of Portland)
• The Diocesan Chronicle (Diocese of Baker / Archdiocese of Portland)
• Harvest | DIGITAL (Diocese of Baker / Archdiocese of Portland)

Pennsylvania

• The A.D. Times | DIGITAL (Diocese of Allentown)
• Proclaim TV! | DIGITAL (Diocese of Altoona–Johnstown)
• The Catholic Accent | DIGITAL (Diocese of Greensburg)
• The Catholic Witness | DIGITAL (Diocese of Harrisburg)
• Catholic Philly (Archdiocese of Philadelphia)
• Pittsburgh Catholic | DIGITAL (Diocese of Pittsburgh)
• The Catholic Light (Diocese of Scranton)

Rhode Island

• Rhode Island Catholic (Diocese of Providence)
• El Católico de Rhode Island (Diocese of Providence)

South Carolina

• The Catholic Miscellany | DIGITAL (Diocese of Charleston)

South Dakota

• West River Catholic | DIGITAL (Diocese of Rapid City)
• The Bishop’s Bulletin | DIGITAL (Diocese of Sioux Falls)

Tennessee

• East Tennessee Catholic (Diocese of Knoxville)
• The West Tennessee Catholic (Diocese of Memphis)
• Faith West Tennessee (Diocese of Memphis)
• Catholic Awakenings | DIGITAL (Diocese of Nashville)

Texas

• The West Texas Catholic | DIGITAL (Diocese of Amarillo)
• Catholic Spirit (Diocese of Austin)
• East Texas Catholic | DIGITAL (Diocese of Beaumont)
• South Texas Catholic | DIGITAL (Diocese of Corpus Christi)
• The Texas Catholic (Diocese of Dallas)
• Revista Católica (Diocese of Dallas)
• The Rio Grande Catholic | DIGITAL (Diocese of El Paso)
• North Texas Catholic | DIGITAL (Diocese of Fort Worth)
• Texas Catholic Herald | DIGITAL (Archdiocese of Galveston–Houston)
• West Texas Angelus | DIGITAL (Diocese of San Angelo)
• Today’s Catholic Newspaper | DIGITAL (Archdiocese of San Antonio)
• Catholic East Texas | DIGITAL (Diocese of Tyler)
• The Catholic Lighthouse | DIGITAL (Diocese of Victoria)

Utah

• Intermountain Catholic (Diocese of Salt Lake City)

Vermont

• Vermont Catholic (Diocese of Burlington)

Virginia

• Arlington Catholic Herald (Diocese of Arlington)
• The Catholic Virginian (Diocese of Richmond)

Washington

• Northwest Catholic | DIGITAL (Archdiocese of Seattle)
• Inland Catholic | DIGITAL (Diocese of Spokane)

West Virginia

• The Catholic Spirit (Diocese of Wheeling–Charleston)

Wisconsin

• The Compass | DIGITAL (Diocese of Green Bay)
• Catholic Life | DIGITAL (Diocese of La Crosse)
• Madison Catholic Herald (Diocese of Madison)
• The Catholic Herald (Archdiocese of Milwaukee)
• The Superior Catholic Herald (Diocese of Superior)

Wyoming

• Wyoming Catholic Register (Diocese of Cheyenne)