Spiritual Connections

The texts from the Roman Catholic Lectionary today, the Feast of Saints Michael, Gabriel, and Raphael, Archangels, invite us to reflect on the direction we have welcomed on our journey from our spiritual connection to reality beyond the perception of our human senses.

Spiritual Inspiration

In the Book of Daniel the coming Kingdom of God is represented by a human figure.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)

In the Reading from the Book of Revelation, Michael wins a victory over the dragon.

* [12:7–12] Michael, mentioned only here in Revelation, wins a victory over the dragon. A hymn of praise follows.

* [12:7] Michael: the archangel, guardian and champion of Israel; cf. Dn 10:13, 21; 12:1; Jude 9. In Hebrew, the name Michael means “Who can compare with God?”; cf. Rev 13:4.

* [12:9] The ancient serpent: who seduced Eve (Gn 3:1–6), mother of the human race; cf. Rev 20:2; Eph 6:11–12. Was thrown down: allusion to the expulsion of Satan from heaven; cf. Lk 10:18.

* [12:10] The accuser: the meaning of the Hebrew word “Satan,” found in Rev 12:9; Jb 1–2; Zec 3:1; 1 Chr 21:1; he continues to accuse Christ’s disciples. (Revelation, CHAPTER 12 | USCCB, n.d.)

Psalm 138 is a thanksgiving to God, who came to the rescue of the psalmist.

* [Psalm 138] A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8).

* [138:1] In the presence of the angels: heavenly beings who were completely subordinate to Israel’s God. The earthly Temple represents the heavenly palace of God. (Psalms, PSALM 138 | USCCB, n.d.)

In the Gospel of John, Jesus declares Nathanael is a true Israelite. There is no duplicity in him.

* [1:47] A true Israelite. There is no duplicity in him: Jacob was the first to bear the name “Israel” (Gn 32:29), but Jacob was a man of duplicity (Gn 27:35–36).

* [1:48] Under the fig tree: a symbol of messianic peace (cf. Mi 4:4; Zec 3:10).

* [1:49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28).

* [1:50] Possibly a statement: “You [singular] believe because I saw you under the fig tree.”

* [1:51] The double “Amen” is characteristic of John. You is plural in Greek. The allusion is to Jacob’s ladder (Gn 28:12). (John, CHAPTER 1 | USCCB, n.d.)

Mike Cherney comments that in Catholic tradition, the angels who remained faithful to God chose Him freely. Their example reminds me that faith is not merely accepting a list of beliefs. It is a continual choice to trust God.

Ultimately, this feast reminds me that creation is larger and more mysterious than I often allow myself to remember. I am a scientist who is brought to a new humility: I do not have to understand everything to believe that God is at work. In a world that often tells me to trust only what I can see, I am called to look beyond the visible. That is the focus of my prayer today.

Dear Lord, Help me to grow in Your trust. 

Open my heart to Your presence. 

May this feast day remind me to look beyond the visible. 

May it guide me on the path that brings me closer to You. 

May it help transform me into an agent of Your kingdom.

Amen. (Cherney, 2026)

Don Schwager quotes “The Lord of Angels,” by John Chrysostom (347-407 AD).

"Do you see how he [Jesus] leads him [Nathanael] up little by little from the earth and causes him no longer to imagine him as merely a man? For one to whom angels minister and on whom angels ascend and descend, how could he be a man? This is why he said, 'You shall see greater things than these.' And to prove this, he introduces the ministry of angels. What he means is something like this: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say when you see 'angels ascending and descending on me'? He persuades him by these words to receive him as Lord also of the angels. For on him as on the king's own son, the royal ministers ascended and descended, once at the season of the crucifixion, again at the time of the resurrection and the ascension, and before this also, when they 'came and ministered to him' (Matthew 4:11). They also ascended and descended when they proclaimed the good news of his birth and cried, 'Glory to God in the highest, and on earth peace' (Luke 2:14), when they came to Mary and also when they came to Joseph... Our Lord made the present a proof of the future. After the powers he had already shown, Nathanael would readily believe that much more would follow." (excerpt from the Homilies On the Gospel of John 21.1) (Schwager, n.d.)

Friar Jude Winker comments on the texts for today. In Daniel 7, the “Ancient of Days” is an image of God in all his glory. Daniel calls for a “Son of Man”, probably referring to the People of Israel. They will win in the end if they hold on to God. Satan is defeated by the Archangel Michael and his angels. Michael battles in heaven and defeats the “evil one”. The “accuser of our brothers” at the last judgment refers to when the “strict justice” of Satan meets the Compassion of God. Jabob, one of the sons of Isaac, is “the deceiver" until he wrestled with God and became Israel. Jesus saw Nathanel under a fig tree where he was wrestling with God and striving to know who God is. Jesus declares “you will see greater things “ than Jacob at Bethel where he dreamed the ladder to heaven. Friar Jude comments that Nathaniel came to meet God and know Him.

The Word Among Us Meditation on John 1:47-51 comments that for a well-known angelic messenger, Gabriel’s name means “God is my strength.” He appeared to Zechariah and Mary to foretell the births of John the Baptist and Jesus. He testified to God’s coming in the flesh when he said, “The Lord is with you” and to the strength that God offers to his people when he said, “Do not be afraid” (Luke 1:28, 13). Gabriel reminds us that God is present and at work. He can help us lift our eyes to our God who is with us and who will build up strength within us (Psalm 138:3).

Raphael’s name means “God is a healer.” Raphael brought hope to blind Tobit when he proclaimed, “Take courage! God’s healing is near!” (Tobit 5:10). He guided Tobit’s son, Tobias, on his journey; delivered Tobias’ wife, Sarah, from a demon; and restored Tobit’s sight (6:4-9; 8:2-9; 11:7-15). Raphael shows us that God hears our prayers for healing and wholeness.

So remember the archangels and their messages! Trust that through them, God fights for you, he strengthens you, and he offers you healing. The angels will bring you grace from heaven today, where they are “ascending and descending on the Son of Man” (John 1:51).

“Thank you, Lord, for caring for me through your angels!” (Meditation on John 1:47-51, 2026)

Father Richard Rohr introduces author Gina Loehr who describes how God’s love empowered Thérèse of Lisieux to embrace the fullness of her own humanity and that of others.

For Thérèse, love of God and love of the other is of one piece. Thérèse came to an important realization when reflecting on First Corinthians 13, which explains that all the greatest gifts are nothing without love.

 

From her youth Thérèse loved Jesus with her whole heart, and she never regretted it. In addition to bringing her personal consolation, this love helped her grow in her relationships with others. She understood that when we give ourselves to God, our hearts don’t lose their natural tenderness, rather that tenderness increases as our hearts become purer and more divine. Thérèse wrote, “In loving Him the heart expands and can give to those who are dear to it incomparably more tenderness than if it had concentrated upon one egotistical and unfruitful love.” [3]

Loving God enriches not only our experience of human love but also our experience of life. Thérèse was able to see the gifts of her Beloved surrounding her. She was passionately engaged in life. She loved to explore nature and absorb the beauties of creation…. The love overflowing from her heart spilled out in her many poems and plays. Her love for God energized her daily life. She lived as a woman in love: joyful, enthusiastic, smiling. (Rohr, n.d.)

We invoke the Spirit to guide our understanding of spiritual reality beyond what we can perceive with our five human senses that is realized in our mystical connection to the Divine.

References

Cherney, M. (2026, September 29). Daily Reflection September 29, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 29, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-29-2026 

Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 29, 2026, from https://bible.usccb.org/bible/daniel/7?9 

John, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 29, 2026, from https://bible.usccb.org/bible/john/1?47 

Meditation on John 1:47-51. (2026, September 29). The Word Among Us. Retrieved September 29, 2026, from https://wau.org/meditations/2026/09/29/1680103/ 

Psalms, PSALM 138 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 29, 2026, from https://bible.usccb.org/bible/psalms/138?1 

Revelation, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved September 29, 2026, from https://bible.usccb.org/bible/revelation/12? 

Rohr, R. (n.d.). Empowered by Love. Center for Action and Contemplation. Retrieved September 29, 2026, from https://cac.org/daily-meditations/empowered-by-love/ 

Schwager, D. (n.d.). You Will See the Angels of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 29, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Suffering and Justice

The texts from the Roman Catholic Lectionary today challenge us to contemplate extremes in human experience, poverty and plenty, and the least and the greatest.

Love the Least with Justice

The Reading from the Book of Job presents an interview between the Lord and “the Satan”, the First Trial, and Job’s Reaction.

* [1:6] Sons of God: members of the divine council; see Gn 6:1–4; Dt 32:8; Ps 82:1. The satan: lit., “adversary” (as in 1 Kgs 11:14). Here a member of the heavenly court, “the accuser” (Zec 3:1). In later biblical traditions this character will be developed as the devil (Gk. diabolos, “adversary”).

* [1:15] Sabeans: from southern Arabia.

* [1:17] Chaldeans: from southern Mesopotamia; in the mid-first millennium B.C., synonymous with “Babylonians.”

* [1:21] Go back there: to the earth; cf. Gn 2:7; see note on Sir 40:1.

a. [1:1] Jb 2:3.

b. [1:6–8] Jb 2:1–3.

c. [1:6] Gn 6:2, 4; Zec 3:1; Lk 22:31; Rev 12:9.

d. [1:7] 1 Pt 5:8.

e. [1:11] Jb 2:5.

f. [1:21] Eccl 5:14; 1 Tm 6:7.

g. [1:22] Jb 2:10; Jas 5:11. (Job, CHAPTER 1 | USCCB, n.d.)

Psalm 17 is a lament of an individual unjustly attacked.

* [Psalm 17] A lament of an individual unjustly attacked. Confident of being found innocent, the psalmist cries out for God’s just judgment (Ps 17:1–5) and requests divine help against enemies (Ps 17:6–9a). Those ravenous lions (Ps 17:9b–12) should be punished (Ps 17:13–14). The Psalm ends with a serene statement of praise (Ps 17:15). The Hebrew text of Ps 17:3–4, 14 is uncertain. (Psalms, PSALM 17 | USCCB, n.d.)

In the Gospel of Luke, Jesus proclaims the Greatest in the Kingdom and recognizes another exorcist.

* [9:46–50] These two incidents focus on attitudes that are opposed to Christian discipleship: rivalry and intolerance of outsiders. (Luke, CHAPTER 9 | USCCB, n.d.)

Sara Schulte-Bukowinski comments that faithful people have always struggled with questions of suffering, and that people of faith and goodwill come to different, sometimes contradictory, conclusions as we search to make sense of our experience.

Job, along with some other books and passages (notably the “suffering servant” theme in Isaiah), shows us a different take, one rooted in experiential wisdom: sometimes bad things happen to good people, and we don’t understand why. This is scary because it means no matter how righteous, holy, or good I am, I can’t insulate myself against suffering and loss. But the text reveals something else to temper this truth: God is with us (with me!) in all things.

The book of Job doesn’t explain or justify suffering, but the story does reveal something—we are not alone in it. The book ends with Job conversing with God. CONVERSING WITH GOD. In this astonishing encounter, Job accepts that there are things he cannot understand, and that God is with him even in the murkiness. This is resonant with my own prayer amid loss. I don’t hold God responsible for my losses, but I do surrender to a reality beyond my comprehension. No explanation or justification makes sense, but relationship does.

For me, this story of Job is tied closely to the paschal mystery. Like the voice of God in Job, Jesus does not explain or justify suffering (though he does challenge the idea that it is connected directly to sin). In a drastic upping of the stakes, God incarnate climbs right into it with us. He doesn’t redeem suffering and death, but he redeems us in the midst of it. I don’t have to understand; I just have to know, in the face of mystery, that I’m not alone. (Schulte-Bukowinski, 2026)

Don Schwager quotes Jesus, the Physician of souls, amputates vainglory, by Cyril of Alexandria (376-444 AD)

"The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple's mind, springing up, in the words of Scripture (Hebrews 12:15), like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root...

"In what way does the Physician of souls amputate pride’s passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? "He took a child," it says, "and set it by him." He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people".(excerpt from COMMENTARY ON LUKE, HOMILY 54.2) (Schwager, n.d.)

Friar Jude Winker comments on the texts for today. In the Book of Job a good man suffers and we ask: “Why does God allow it?” Job is challenged by Satan as if Satan was an attorney who as a servant of God is assessing Job’s motives. This idea of legal challenge is continued in the Book of Revelation where Satan is the accuser of our brothers. God responds “I know, but I forgive”, even in the face of strict justice. Job accepts his fate. Friar Jude comments that in 2 of 38 chapters in the Book of Job he is patient and long suffering and in the remaining chapters he is challenging God. This plea is to help understand suffering that we feel is unfair. This is almost always a universal experience. In the Gospel of Luke, Jesus reminds us that to receive a child is to receive Him. Children can’t pay us back. We serve for the joy of serving. We give to those most in need like Mother Theresa in Calcutta but the apostles see the power being with Jesus, but anyone doing good is to be celebrated. When we declare the motive for generosity as “Only to be seen”, Friar Jude asks “Who are we to criticize?” Celebrate the good they are doing and learn from them. We celebrate the good and kind things our children and grandchildren do and hope to make this behaviour part of their life.

The Word Among Us Meditation on Luke 9:46-50 comments that the apostles in the Gospel are searching for a kind of worldly greatness similar to what Job had before his trials. They weren’t searching for a comfortable life with lots of land and abundant resources, but they wanted the kind of prestige that Job enjoyed. And knowing how human prestige works, they knew that they had to compete against each other for it. There could be only one winner—and eleven losers.

To be fair, the apostles followed Jesus for more than just attention. They loved him and were sincerely trying to live out his teachings. But they still didn’t grasp one of his most important teachings. So Jesus had a child stand beside him while he said, “The one who is least among all of you is the one who is the greatest” (Luke 9:48). Greatness in the kingdom of God is not about the number of our possessions or our reputation. It’s about having the humility, detachment, and simplicity of a child. It’s about becoming like Jesus, whose greatest joy was to do his Father’s will.

Remember, God doesn’t judge you the same way the world does. His model for greatness is his Son, who didn’t grasp for greatness but who humbly gave up his life. May we all strive to become the “least”!

“Jesus, show me the way to a truly ‘great’ life!” (Meditation on Luke 9:46-50, 2026)

Father Richard Rohr introduces James Finley who describes how Thérèse of Lisieux embraced ordinariness, the beauty of the little flower, as a path to God.

Thérèse sees herself in some way as a little flower growing in God’s garden, which is why she’s sometimes called the Little Flower. She says that there is glory in the rose and the orchid and all of that, but imagine a field filled with wildflowers in the springtime—thousands and thousands of flowers, and that God knows the littleness of each one and is personally loving each one into existence. Furthermore, God knows what that little flower is and the intricacy of its design, like the subtle scent of the violet. God eternally knows the violet to be hidden with Christ in God forever, so God is eternally contemplating the little flower in God. God is completely presencing Godself in the little flower…

I think Thérèse lived in this kind of luminosity, this gentle glow. She was not an ecstatic mystic having visions, but it’s like the divinity of the simplicity of herself that she so graciously shares with us invites us into the graciousness of our own simplicity. Thérèse is stunning by the radicality of her simplicity, which brings us to the radicality and the divinity of our simplicity and how we are to live by it and to walk in it day by day. [2] (Rohr, n.d.)

We may think that our plea is to help understand suffering that we feel is unfair is being ignored even as we implore the Spirit for consolation in our struggle.

References

Job, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2026, from https://bible.usccb.org/bible/job/1? 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 28, 2026, from https://bible.usccb.org/bible/luke/9?46 

Meditation on Luke 9:46-50. (2026, September 28). The Word Among Us. Retrieved September 28, 2026, from https://wau.org/meditations/2026/09/27/1678507/ 

Psalms, PSALM 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 28, 2026, from https://bible.usccb.org/bible/psalms/17?1 

Rohr, R. (n.d.). The Beauty of a Little Flower. Center for Action and Contemplation. Retrieved September 28, 2026, from https://cac.org/daily-meditations/the-beauty-of-a-little-flower/ 

Schulte-Bukowinski, S. (2026, September 28). Daily Reflection September 28, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 28, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-28-2026 

Schwager, D. (n.d.). Jesus Perceived the Thought of Their Hearts. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 28, 2026, from https://www.dailyscripture.net/daily-meditation/?