Choice and Denial

The texts from the Roman Catholic Lectionary today challenge us to make an informed choice about our action as followers of Christ that confirms our willingness to seek full life for all.

Ponder Our Choice

The Reading from the Book of Deuteronomy proclaims The Choice Before Israel.

j. [30:15] Dt 11:26–28; Jer 21:8.

k. [30:16] Dt 4:1; 8:1; 11:22.

l. [30:17–18] Dt 5:7; 6:4; 8:19–20.

m. [30:19] Dt 4:26; 11:26–28; 28:2, 15; 31:28.

n. [30:20] Dt 1:8; 4:1, 40. (Deuteronomy, CHAPTER 30 | USCCB, n.d.)

Psalm 1 is a preface to the whole Book of Psalms .

* [Psalm 1] A preface to the whole Book of Psalms, contrasting with striking similes the destiny of the good and the wicked. The Psalm views life as activity, as choosing either the good or the bad. Each “way” brings its inevitable consequences. The wise through their good actions will experience rootedness and life, and the wicked, rootlessness and death. (Psalms, PSALM 1 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents The Conditions of Discipleship.

* [9:23] Daily: this is a Lucan addition to a saying of Jesus, removing the saying from a context that envisioned the imminent suffering and death of the disciple of Jesus (as does the saying in Mk 8:34–35) to one that focuses on the demands of daily Christian existence. (Luke, CHAPTER 9 | USCCB, n.d.)

Tom Kelly comments that today’s readings offer criteria about what a faithful life looks like. One is from the final book of Deuteronomy, while the other is from the Gospel of Luke.  Both offer thoughts on the temptation of short-term gains and encourage us to live for long-term goals.

As we know, he was persecuted because he threatened the religious leaders of his day by stating that all were loved by God—without conditions.  The people he revealed this to no longer allowed the religious leaders to determine their status before God.  Thus, Jesus threatened the power and authority of the religious leaders of his day and there were severe consequences.

In like manner, (2) those who follow Jesus must give themselves for the good of others (“Love one another as I have loved you.”)

This may be our children, our neighbor, our stranger, our “other” and when we love them, we must bear the consequences (the cross) of that action. If my first concern is me, I will truly die as I am finite and limited.  If my first concern is loving others, and I commit my life to that—I cannot die because this love, like God, is eternal. (Kelly, n.d.)

Don Schwager quotes “God calls us to conversion,” by Augustine of Hippo, 354-430 AD.

"God calls us to correct ourselves and invites us to do penance. He calls us through the wonderful gifts of his creation, and he calls us by granting time for life. He calls us through the reader and through the preacher. He calls us with the innermost force of our thoughts. He calls us with the scourge of punishment, and he calls us with the mercy of his consolation." (excerpt from Commentary on Psalm 102, 16) (Schwager, n.d.)

The Word Among Us Meditation on Luke 9:22-25 implores us to take up the cross of loving someone even if they are hard to love. We seek help to take the first step toward that other person.

“Jesus, as you hung on the cross, you asked your Father why he had abandoned you. But your death opened the gates of heaven for me! Every barrier between me and your Father has been removed. When you offer me the cross of physical or emotional suffering, help me to embrace it. Help me to trust that even when I’m suffering or feel abandoned, you are always close to me, pouring your love into my heart. As I surrender to your will, let me know the freedom of relying on you. Let me know the freedom and joy that flow from knowing you are walking beside me.

“Lord Jesus, thank you for all you have done on the cross! Help me to take up my own cross and know the freedom you have won for me.” (Meditation on Luke 9:22-25, n.d.)

Friar Jude Winkler comments that in the Deuteronomy reading, Moses puts two paths before the people, life observing the commandments, or death. In Lent, God presents a choice to us and we are not able to remain sitting on the fence. In Luke, Jesus, identifying as the Son of Man, declares He would suffer, die, and rise again. The disciples too have to take up their cross and give everything they have to be like Christ in the world. Friar Jude underlines our need to recognize conversion and rectification to be more Christ-like.

Fr Richard Rohr, OFM, comments that Trappist monk Thomas Merton (1915–1968) did much to recover the contemplative tradition within the Christian religion. 

Our time is in desperate need of this kind of simplicity. It needs to recapture something of the experience reflected in these lines. The word to emphasize is experience. The few short phrases collected in this volume have little or no value merely as information. It would be futile to skip through these [aphorisms] and lightly take note of the fact that the Fathers said this and this. What good will it do us to know merely that such things were once said? The important thing is that they were lived. That they flow from an experience of the deeper levels of life. [1] (Rohr, 2025)

Benedicta Ward, a scholar of the desert mystics, describes how the simple language of the desert abbas and ammas can mask the deep wisdom they contain. 

The essence of the spirituality of the desert is that it was not taught but caught; it was a whole way of life. It was not an esoteric doctrine or a predetermined plan of ascetic practice that would be learned and applied. The Father, or ‘abba,’ was not the equivalent of the Zen Buddhist ‘Master.’ 

Abba Agathon said, “Prayer is hard work and a great struggle to one’s last breath” and there is the story told about Abba Lot:

Abba Joseph came to Abba Lot and said to him: “Father, according to my strength I keep a moderate rule of prayer and fasting, quiet and meditation, and as far as I can I control my imagination; what more must I do?” And the old man rose and held his hands toward the sky so that his fingers became like flames of fire and he said, “If you will, you shall become all flame.” [2] (Rohr, 2025)

We invoke the guidance of the Spirit to deny the temptation of choices that are self-serving and seek contemplation that leads to action in prayer and service for people in need.

References

Deuteronomy, CHAPTER 30 | USCCB. (n.d.). Daily Bible Readings. Retrieved February 19, 2026, from https://bible.usccb.org/bible/deuteronomy/30?15 

Kelly, T. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved February 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-19-2026 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved February 19, 2026, from https://bible.usccb.org/bible/luke/9?22 

Meditation on Luke 9:22-25. (n.d.). Word Among Us. Retrieved February 19, 2026, from https://wau.org/meditations/2026/02/19/1505241/ 

Psalms, PSALM 1 | USCCB. (n.d.). Daily Readings. Retrieved February 19, 2026, from https://bible.usccb.org/bible/psalms/1 

Rohr, R. (2025, March 13). Experience Over Knowledge. Center for Action and Contemplation. Retrieved February 19, 2026, from https://cac.org/daily-meditations/experience-over-knowledge/ 

Schwager, D. (n.d.). Take up Your Cross Daily and Follow Christ. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Time of Transformation

The texts from the Roman Catholic Lectionary, today, share the traditional Word that invites us to embrace our opportunity to join our community and millions of believers in the Divine promise of renewal that comes from prayer, almsgiving, and fasting in the upcoming weeks.

Prayer, Almsgiving, and Fasting

The Reading from the Book of Joel implores a Return to the Lord as the Lord Relents.

* [2:14] Blessing: the rain that makes possible the grapes and grain (v. 19) that workers will process into Temple offerings.

* [2:16] Elderly…infants…bridegroom…bride: Jerusalem is in such great danger that even those normally excused from fasting or working are called upon to participate in activities to ward off the imminent catastrophe.

* [2:17] Between the porch and the altar: the priests stood in the open space between the outdoor altar for burnt offerings and the Temple building.

* [2:18] Jealous: the Hebrew word describes the passionate empathetic bond the Lord has with Israel. The people’s wholehearted participation in Joel’s call for fasting and prayer sparks the Lord’s longing to protect and love his people Israel. This desire moves him to withhold punishment and to send the blessing of v. 14 instead. (Joel, CHAPTER 2 | USCCB, n.d.)

Psalm 51 prays for the removal of the personal and social disorders that sin has brought.

* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]). (Joel, CHAPTER 2 | USCCB, n.d.)

The Reading from the Second Letter of Paul to the Corinthians proclaims the Ministry of Reconciliation and shares The Experience of the Ministry.

* [5:18–21] Paul attempts to explain the meaning of God’s action by a variety of different categories; his attention keeps moving rapidly back and forth from God’s act to his own ministry as well. Who has reconciled us to himself: i.e., he has brought all into oneness. Not counting their trespasses: the reconciliation is described as an act of justification (cf. “righteousness,” 2 Cor 5:21); this contrasts with the covenant that condemned (2 Cor 3:8). The ministry of reconciliation: Paul’s role in the wider picture is described: entrusted with the message of reconciliation (2 Cor 5:19), he is Christ’s ambassador, through whom God appeals (2 Cor 5:20a). In v. 20b Paul acts in the capacity just described.

* [5:21] This is a statement of God’s purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God’s righteousness (cf. 2 Cor 5:14–15). (2 Corinthians, CHAPTER 5 | USCCB, n.d.)

* [6:1] Not to receive…in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God’s righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11–13; 7:2–3).

* [6:2] In an acceptable time: Paul cites the Septuagint text of Is 49:8; the Hebrew reads “in a time of favor”; it is parallel to “on the day of salvation.” Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them. (2 Corinthians, CHAPTER 6 | USCCB, n.d.)

In the Sermon on the Mount from the Gospel of Matthew, Jesus is Teaching About Almsgiving, Prayer, and Fasting

* [6:1–18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Mt 6:2–4), prayer (Mt 6:5–15), and fasting (Mt 6:16–18). In each, the conduct of the hypocrites (Mt 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Mt 5:12, 46; 10:41–42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apechō, a commercial term for giving a receipt for what has been paid in full (Mt 6:2, 5, 16).

* [6:2] The hypocrites: the scribes and Pharisees, see Mt 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus’ ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for. (Matthew, CHAPTER 6 | USCCB, n.d.)

Candice Tucci, OSF, comments that there is an urgency that the prophet Joel presents. He had a passion to bring people back into a right relationship with God. Blow the trumpet, proclaim a fast, call an assembly; gather the people, notify the congregation, assemble the elders, gather the children, etc. His words are for us. There is an urgency in our time for there is much to be restored in our world that is torn apart with wars, displacement of peoples, hunger, quest for power, tyrants, (some who think they are gods), violence, and lack of compassion.

Pope Francis wrote in Laudato Si’, We have to dare to speak of the integrity of human life, of the need to promote and unify all the great values. Once we lose our humility, and become enthralled with the possibility of limitless mastery over everything, we inevitably end up harming society and the environment. #224

There appears a steady decline in humanity as Joel observed of his time, 400 years before Christ. Relationships on many levels, whether they be personal, familial, or global, breaches are to be mended, and life held sacred. It is a time for reconciliation. Restore humanity to its sacred dignity. We can do this with the grace and mercy of God. We can do this because we are the expression of God’s love. Be merciful, God, for we have sinned. –Psalm 51 (Tucci, 2026)

Don Schwager quotes “Lent - the epitome of our whole life,” by Augustine of Hippo, 354-430 AD.

"Christians must always live in this way, without any wish to come down from their cross - otherwise they will sink beneath the world's mire. But if we have to do so all our lives, we must make an even greater effort during the days of Lent. It is not a simple matter of living through forty days. Lent is the epitome of our whole life." (excerpt from Sermon 205, 1) (Schwager, n.d.)

The Word Among Us Meditation on Joel 2:12-18 exhorts us to follow God’s call from today’s first reading and turn to the Lord . . . even now (Joel 2:12).

Even now. You don’t have to get everything exactly right or deny yourself for forty days before he answers you. Just “rend your heart” before the Lord (Joel 2:13). Reach out your arms to him. Cry out to him, even wordlessly. If all you can muster is a heartfelt “Father! Forgive!” he’ll come running to you and gather you into his embrace.

If we only knew how much our Father loves us, we would never hesitate to come to him. So turn to the Lord this Lent and ask him to change your heart. Even now.

“Here I am, Lord! I need your mercy today!” (Meditation on Joel 2:12-18, n.d.)

Friar Jude Winkler reflects on the texts of Ash Wednesday. Joel calls a fast as he recognizes the people deserve the punishment that is to come upon them even as he implores God to turn back their punishment. In the Second Letter to the Corinthians, Paul declares now is the appropriate time to use the opportunity, today, to address the disorder in our lives. In the Gospel of Matthew, from the Sermon on the Mount, Jesus responds to the concern of the people that  after the temple is destroyed what would replace the sacrifice of the animal in the temple to forgive sins through the blood of the animal. The rabbis advise alms, prayer, and fasting. Friar Jude comments on how we parse Jesus' advice to not publicly display our almsgiving, fasting, and prayer and His description of our good deeds as a lamp that shines for the public to see. When we witness to faith to give an example without seeking praise and acknowledgement, we are in accord with Jesus' way.

Father Richard Rohr, OFM, introduces CAC guest faculty member Belden Lane who recalls a recent experience of finding healing in the desert. Lane went to the desert, hoping to connect with John and in some way relieve the suffering he imagined John was experiencing at having his life cut short.

As I sat there, my mind wandered back to the hospital room on the night of John’s death. The end had come at three o’clock in the morning when he finally stopped breathing. I’d wanted to stay with him for the rest of the night. I hated the thought of strangers putting my son on a tray and wheeling him away into the morgue alone. I knew I should have stayed there until dawn, but … we were all exhausted. We went home.

And then it struck me.… On the ridge I could still do this. I might be over a year late, but I could still be faithful, waiting alongside John’s body, not turning away from his death. So that’s what I did, staying awake through the rest of the night, keeping vigil with John. Within an hour or so, I noticed … a full moon was rising over the ridge behind me, casting a soft slate gray light on the mesa’s rim, going down the mesa as the moon rose behind me. It was cold and death-like but beautiful, like the paleness of my son’s body drained of life as I was able to sit with him. It was also for me, at the time, the body of Christ, as it were. John, Jesus had come to assure me with [the mystic] Julian of Norwich, was fine. He was more than fine…. (Rohr, 2025)

We implore the Spirit to open our hearts and minds to the discipline of Lent that is a time to embrace giving to share our support, prayer to connect us to the wisdom and consolation of God, and separation from the habits and distractions that are obstacles to our renewal in contemplation and action.

References

Joel, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/joel/2?12 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/matthew/6?1 

Meditation on Joel 2:12-18. (n.d.). Word Among Us. Retrieved February 18, 2026, from https://wau.org/meditations/2026/02/16/1500523/ 

Psalms, PSALM 51 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/psalms/51?3 

Rohr, R. (2025, March 13). Healing in the Desert. Center for Action and Contemplation. Retrieved February 18, 2026, from https://cac.org/daily-meditations/healing-in-the-desert/ 

Schwager, D. (n.d.). When You Pray, Fast, and Give Alms. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tucci, C. (2026, February 18). Daily Reflection February 18, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved February 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-18-2026 

2 Corinthians, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/2corinthians/5?20 

2 Corinthians, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/2corinthians/6