Paulist Fr. Rich Andre preached this homily for the 29th Sunday of Ordinary Time (Year A) on October 18, 2026 at St. Josephine Bakhita Parish in Columbus, OH. The homily is based on the day’s readings: Isaiah 45:1, 4-6; Psalm 96; 1 Thessalonians 1:1-5b, 19-20; and Matthew 22:15-21.

Jesus ends today’s gospel passage by saying, “repay to Caesar what belongs to Caesar, and to God what belongs to God.” I’ve heard lots of homilies on this passage, but honestly, I’m not sure I know what Jesus meant. 

Let’s focus instead on the circumstances. Jesus is in the Temple area after his triumphal entry into Jerusalem on Palm Sunday. The question placed before Jesus is controversial: should Jews pay the Roman census tax? Pharisees opposed the tax, but they feared to do so publicly. But the Pharisees invite some Herodians – Jews who collaborated with the Romans – to be part of the crowd, so that no matter what answer Jesus gives, part of the crowd will be infuriated.

How is the Church supposed to relate to the state? Can we accept God’s declaration in our first reading that Cyrus, the pagan king of Persia, is God’s anointed agent? Our second reading is the oldest passage written in the New Testament. As Paul greets the Thessalonians with wishes of grace and peace, let us pause and celebrate God’s mercy.

Lord Jesus, you teach us the truth of God’s ways: Lord, have mercy.

You remind us that we bear the image of our Creator: Christ, have mercy.

You call us to give back to God the fullness of our lives: Lord, have mercy.

Was it right to pay the Roman census tax? It was required of everyone in the Roman Empire, including Jews. Many Pharisees opposed it.

In fact, some Pharisees were opposed to the coins used in the empire. Most coins bore the image of the emperor Tiberius Caesar, and because Tiberius was widely worshipped as a god, the Pharisees considered coins to be idolatrous. That is part of the reason why money changers were needed in the temple area – so that Jews who had Roman coins could change them into Hebrew shekels before paying the Temple tax. In the time of Jesus, however, the Roman empire accommodated the Jews’ religious concerns, so they made some Roman coins for Jews to use that did not bear the image of Tiberius Caesar.

I think Jesus’ brilliance in today’s gospel is not so much in what he says as it is in what he shows. These particular Pharisees – who claimed to be so pious – not only had brought Roman coins into the Temple area, but also had carried in coins with the idolatrous image on it.  

Jesus seems to be endorsing that Jews needs to pay the Roman census tax. Even these Pharisees – with serious objections about the Roman occupation of Jerusalem – had to use Roman coins to negotiate day-to-day living in the city of Jerusalem. So, when Jesus says to repay to Caesar what belongs to Caesar, and to God what belongs to God, I don’t think he’s saying that Church and state can or should be cleanly separated from one another. All things belong to God; however, some things belong to the state, too.

How do we determine our exact responsibilities to the state? Well, Jesus doesn’t say. And that makes sense, because determining our responsibility is quite complex. It depends on the issue, the form of government, and the consequences of our actions. Let’s remember: at the time Matthew is writing his gospel, he and his audience know that it was the Judean Zealots’ opposition to paying the Roman census tax that led to the Jewish wars and the destruction of the Temple.

I find it fascinating that the Church offers this gospel passage in mid-October, just weeks before the United States midterm elections. So, of course, we must ask the question: How would Jesus vote? 

Elections are complicated. It’s not as if one candidate is “good” and the other is “bad.” In most circumstances, every choice is a mixed bag. We often have to “hold our noses” and go with the “least worst” choice. Nevertheless, the Church is clear: any person who is allowed to vote, has a responsibility to vote. And they have the responsibility to be an informed voter. That takes work! The next election is November 3, and both early in-person voting and absentee voting by mail started in Ohio on October 6, so if you’re able to vote, get to it! Learn about the issues and the candidates, and pray mightily!

Over the past 20 years, I have had the privilege of working with OCIA groups in 5 very different parts of the country: first here with OSU students in Columbus, then at the University of Tennessee, in Austin, TX; in Boston, MA; and now, in Chicago. I make a point of explaining the seven main themes of Catholic Social Teaching:

1. Life and Dignity of the Human Person
2. Call to Family, Community, and Participation
3. Rights and Responsibilities
4. Option for the Poor and Vulnerable
5. The Dignity of Work and the Rights of Workers
6. Solidarity
7. Care for God’s Creation

Catholic Social Teaching cannot be bound into a neat, political categories. Everywhere I teach OCIA, some inquirers get uncomfortable considering these seven themes together: they would rather consider them individually. Let’s be abundantly clear: the Church endorses some positions that are considered conservative and some that are liberal. Some are downright socialist, and others are libertarian. As individual Catholics, we are not supposed to choose to support only the policy position that support our current life circumstances or agree with our preferred political party. Jesus continually challenges us to give all things to God, not just the things that are easy.

Well, what belongs to Caesar, or to the federal, state, or local government? Determining that calls for constant discernment on our parts. But let’s keep in mind, just as we continue to baptize people into the Body of Christ, all of us have a responsibility to build up the kingdom of God in all aspects of our lives.