Experience Shared for Change

 The texts from the Roman Catholic Lectionary today invite us to contemplate the action of Jesus in preparation of His Disciples to proclaim His Message in their mission to the world.

Experience and Example

The Reading from the Acts of the Apostles presents Paul’s Arrival at Antioch in Pisidia and Paul’s Address in the Synagogue.

* [13:4–14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14–52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and “God-fearers” (see note on Acts 8:26–40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44–50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1–2) and Beroea (Acts 17:11) being notable exceptions.

* [13:5] John: that is, John Mark (see Acts 12:12, 25).

* [13:6] A magician named Bar-Jesus who was a Jewish false prophet: that is, he posed as a prophet. Again Luke takes the opportunity to dissociate Christianity from the magical acts of the time (Acts 13:7–11); see also Acts 8:18–24.

* [13:9] Saul, also known as Paul: there is no reason to believe that his name was changed from Saul to Paul upon his conversion. The use of a double name, one Semitic (Saul), the other Greco-Roman (Paul), is well attested (cf. Acts 1:23, Joseph Justus; Acts 12:12, 25, John Mark).

* [13:16–41] This is the first of several speeches of Paul to Jews proclaiming that the Christian church is the logical development of Pharisaic Judaism (see also Acts 24:10–21; 26:2–23).

* [13:16] Who are God-fearing: see note on Acts 8:26–40.

* [13:18] Put up with: some manuscripts read “sustained.”

* [13:20] At the end of about four hundred and fifty years: the manuscript tradition makes it uncertain whether the mention of four hundred and fifty years refers to the sojourn in Egypt before the Exodus, the wilderness period and the time of the conquest (see Ex 12:40–41), as the translation here suggests, or to the time between the conquest and the time of Samuel, the period of the judges, if the text is read, “After these things, for about four hundred and fifty years, he provided judges.” (Acts of the Apostles, CHAPTER 13 | USCCB, n.d.)

Psalm 89 declares how the Davidic king became king of earthly kings.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52). (Psalms, PSALM 89 | USCCB, n.d.)

In the Gospel of John, today’s discourses precede the traditional narrative of the passion.

* [13:1–19:42] The Book of Glory. There is a major break here; the word “sign” is used again only in Jn 20:30. In this phase of Jesus’ return to the Father, the discourses (Jn 13–17) precede the traditional narrative of the passion (Jn 18–20) to interpret them for the Christian reader. This is the only extended example of esoteric teaching of disciples in John.

* [13:1–20] Washing of the disciples’ feet. This episode occurs in John at the place of the narration of the institution of the Eucharist in the synoptics. It may be a dramatization of Lk 22:27—“I am your servant.” It is presented as a “model” (“pattern”) of the crucifixion. It symbolizes cleansing from sin by sacrificial death.

* [13:16] Messenger: the Greek has apostolos, the only occurrence of the term in John. It is not used in the technical sense here. (John, CHAPTER 13 | USCCB, n.d.)

Rev. Elvin Cardoso, SJ, comments that, like the disciples, we often struggle to fully understand this call. We may hear the words, even participate in the rituals, yet fail to connect them to our daily lives. 

The washing of the feet is not meant to remain within the walls of the liturgy; it is an invitation that extends into every encounter, every relationship, every moment that calls for compassion, patience, and generosity. 

At the same time, in the first reading, we are reminded of another dimension of discipleship. With conviction and clarity, Paul speaks to the people, helping them see how God’s promises are fulfilled in Christ.

Today, we are invited to be attentive, to notice the quiet opportunities to “wash the feet” of others, and to recognize the moments when a word of encouragement, guidance, or truth is needed. May we be open to the Spirit, who works through both our actions and our words. And may we grow into disciples who serve with humility, speak with love, and lead others closer to God through the witness of our lives. (Cardoso, n.d.)

Don Schwager comments that “The Master wants his servants to reach their potential,” by Origen, 185-254 A.D.

"The Savior, who is Lord, does something that surpasses all other lords, who have no desire to see their servants rise up to their level. He is such a Son of the Father's goodness and love that, although he was Lord, he produced servants who could become like him, their Lord, not having the spirit of bondage, which comes from fear, but the spirit of adoption in which they too cry, 'Abba, Father.' So then, before becoming like their teacher and lord, they need to have their feet washed because they are still deficient disciples who possess the spirit of bondage to fear. But when they attain the stature of master and lord... then they will be able to imitate their master and wash the disciple's feet as the teacher. (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 32.120-22) (Schwager, n.d.)

The Word Among Us Meditation on John 13:16-20 comments that as Jesus’ self-emptying love softened and changed the apostles’ hearts, their own humility and self-emptying could do the same for the people around them. Though we are not apostles, we, too, are called to model Jesus’ sacrificial love. That might feel uncomfortable at times.

Chances are, if you’ve been deeply touched by another person’s love, it was when they cared for you in a personal way. When the love of Christ touched you through them, you might have resolved to pass it on to someone else. Their mercy led you to be more merciful; their generosity inspired your giving; their closeness to Jesus made you thirst for the same.

So begin today. Imitate Jesus by serving someone with humility and tenderness.

“Lord, help me to love as you love.” (Meditation on John 13:16-20, n.d.)

Friar Jude Winkler comments that, in Acts, Paul, Barnabas and Mark go to Pisidian Antioch and Paul takes as an insult Mark’s return to Jerusalem. Paul could hold grudges for a while. In Jerusalem, Paul offers a teaching and in the middle Saul is mentioned and the choosing of David. The chosen can be rejected if they turn away. Being chosen as People of God brings a responsibility. The Gospel of John begins the Last Supper Discourse. The disciples should follow His example of service and give their life for others. The betrayal of Judas was part of God’s plan and it has Jesus show them He is the “I Am”. Friar Jude notes that Jesus talks of a future community that will honor His name in a community of believers in future generations.

Father Richard Rohr, OFM, introduces spiritual director Therese Taylor-Stinson who offers Harriet Tubman as a model of spiritual courage. She describes how Tubman’s faith has inspired her own reliance on prayer in times of crisis.

Reflecting on the way Harriet faced uncertain times, times of need, even as she sought to help others, I think of a time in my own life—a time of great trial, a time I was unable to pray, a time I felt silenced by others; I fell silent myself, except for one name I repeated again and again: “Jesus.” I did not know what significance the name held, but it was all I had. As the saying and the song go, “There’s something about the name of Jesus!” I found that my silence was prayer. My willingness to trust the unknown was prayer. My desolation was prayer. My intention for a Presence surely greater than me was prayer. I would say, like Jacob, “I will not let go until you bless me.” Though uncertain about what the blessing might be or how the blessing would be delivered, I walked in trust. I trusted that something greater than myself lived in me and would see me through. [3] (Rohr, n.d.)

We seek the inspiration of the Spirit to see in our life experience the gift of a Way to share the life giving of Christ in our action in support of the people in our environment.

References

Acts of the Apostles, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved April 30, 2026, from https://bible.usccb.org/bible/acts/13? 

Cardoso, E. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 30, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-30-2026 

John, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved April 30, 2026, from https://bible.usccb.org/bible/john/13?16 

Meditation on John 13:16-20. (n.d.). Word Among Us. Retrieved April 30, 2026, from https://wau.org/meditations/2026/04/30/1553021/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved April 30, 2026, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 30, 2026, from https://cac.org/daily-meditations/holding-steady-in-prayer/ 

Schwager, D. (n.d.). The One Who Receives Me. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 30, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Mission of Reform

 The texts from the Roman Catholic Lectionary today, Memorial of Saint Catherine of Siena, Virgin and Doctor of the Church, challenge us to contemplate how the response of St. Catherine and Paul and Barnabas to the mission they received from Christ might guide our efforts to be signs of peace and love in our communities.

St Catherine of Siena Church

The Reading from the Acts of the Apostles presents the First Mission that Begins in Cyprus.

* [12:25] They returned to Jerusalem: many manuscripts read “from Jerusalem,” since Acts 11:30 implies that Paul and Barnabas are already in Jerusalem. This present verse could refer to a return visit or subsequent relief mission. (Acts of the Apostles, CHAPTER 12 | USCCB, n.d.)

* [13:1–3] The impulse for the first missionary effort in Asia Minor is ascribed to the prophets of the Antiochene community, under the inspiration of the holy Spirit. Just as the Jerusalem community had earlier been the center of missionary activity, so too Antioch becomes the center from which the missionaries Barnabas and Saul are sent out.

* [13:4–14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14–52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and “God-fearers” (see note on Acts 8:26–40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44–50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1–2) and Beroea (Acts 17:11) being notable exceptions.

* [13:5] John: that is, John Mark (see Acts 12:12, 25). (Acts of the Apostles, CHAPTER 13 | USCCB, n.d.)

Psalm 67 is a petition for a bountiful harvest.

* [Psalm 67] A petition for a bountiful harvest (Ps 67:7), made in the awareness that Israel’s prosperity will persuade the nations to worship its God.

* [67:2] May God be gracious to us: the people’s petition echoes the blessing pronounced upon them by the priests, cf. Nm 6:22–27. (Psalms, PSALM 67 | USCCB, n.d.)

The Gospel of John presents a Recapitulation of His Teaching

j. [12:44] 13:20; 14:1.

k. [12:45] 14:7–9.

l. [12:46] 1:9; 8:12.

m. [12:47] 3:17.

n. [12:48] Lk 10:16; Heb 4:12.

o. [12:49] 14:10, 31; Dt 18:18–19.

Sara Schulte-Bukowinski comments that Catherine of Siena is perhaps best known for her efforts to bring an end to the Avignon Papacy, her extreme penitential practices, reception of the stigmata, and for being named a Doctor of the Church.

She was an ascetic, but placed her reliance more on virtue than penance (The Dialogue, 17). She was a person who lived in the tensions.

Amidst those tensions Catherine entered deeply into the spiritual life, experiencing incredible insights from her intimate relationship with the Divine. She found the most stable cloister cell was an interior place, not dependent on physical location. In this inner cell she began to understand that her reverence for God is bound up with knowledge of herself. To know one’s self is ultimately to know God who “is,” because the self “is not” without God. She advances the basic Biblical proposition that we are made in the image of God, and goes so far as to say that “it is, indeed, through the effect of love, that the soul becomes another Himself…the soul unites herself with God by the affection of love” (The Dialogue, 1-2). Catherine’s language is that of relationship, not of obligation. (Schulte-Bukowinski, n.d.)

Don Schwager quotes Whoever sees Jesus sees the Father, by Cyril of Alexandria, 375-444 A.D.

"[Our Lord] gradually accustoms their minds to penetrate the depth of the mysteries concerning himself, [leading them] not to the human person but to that which was of the divine essence. He does this inasmuch as the Godhead is apprehended completely in the person of God the Father, for he has in himself the Son and the Spirit. With exceeding wisdom he carries them onward, ... for he does not exclude himself from being believed on by us because he is God by nature and has shone forth from God the Father. But skillfully (as has been said) he handles the mind of the weak to mold them to godliness in order that you might understand him to say something like this: 'When you believe on me - I who, for your sakes, am a man like yourselves, but who also am God by reason of my own nature and because of the Father from whom I exist - do not suppose that it is on a man you are setting your faith. For I am by nature God, notwithstanding that I appear like one of yourselves, and I have within myself him who begat me. Forasmuch therefore as I am consubstantial with him that has begotten me, your faith will assuredly pass on also to the Father himself.' As we said therefore, the Lord, gradually trains them to something better and profitably interweaves the human with what is God-befitting." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 8.7) (Schwager, n.d.)

The Word Among Us Meditation on John 12:44-50 comments that Jesus makes it clear that he came to rescue us from the “darkness” of our sin (John 12:46).

He came, not to “condemn” us, but to “save” us (12:47). He has spoken about condemnation and salvation throughout the Gospel of John (3:17-18; 5:24, 29; 8:10-11). Now he announces one more time that everyone who believes in his words, which come from his Father, will be saved from the “darkness” and be brought into the “light” (12:46). These words of his will be our final judge: did we treasure them and strive to follow them?

Jesus never minces words. He wants us to be clear-eyed about our sins and about our need for his salvation. But he also wants us to be clear about the mercy that he extends to everyone who places his words at the center of their hearts and actions. There is not a single soul who is beyond the reach of his love. There is not a single unredeemable person. He promised that whoever believes in him can be saved. Whoever believes in him can have eternal life. Whoever believes in him “will not come to condemnation, but has passed from death to life” (John 5:24).

“Jesus, thank you for your great gift of salvation!” (Meditation on John 12:44-50, n.d.)

Friar Jude Winkler comments that in Acts we hear the Barbabas and Paul take John Mark to Antioch. Barnabas and Saul are set aside by laying on of hands to implore the Spirit to lead to them to the synagogues of Cyprus The message is brought first to the Jews then to the Gentiles. If you see Christ, you see the Father who has sent Him to reveal life and love. If we accept we are saved, if we reject we are lost. We have to embrace salvation. God can’t force us to Love Him. Friar Jude comments that living in non love and evil is our condemnation and it is brought upon ourselves.

Father Richard Rohr, OFM, introduces Author Diana Butler Bass, who recounts how fear continued to accompany the disciples well after the resurrection. Butler Bass acknowledges that fear is a biological response and universal experience, but that Jesus’s assurance is also true. 

“Jesus said to them again, ‘Peace be with you….’ When he had said this, he breathed on them…”

“Peace I leave with you; my peace I give to you.”

The door opens toward love—the love of God, the love of neighbor.

I can’t explain it. All I know is that it is right. And I feel it. When I’m scared, I breathe. My breath. Sacred breath. Spirit breath. The in, out, in, out, in, out of life. My heart slows and opens, making room for the other, giving space to love. In, out, in, out. Breathe in peace. Breathe out love.

Peace, love. Peace, love.

Fear abates.

Perfect love casts out fear.

I think of the first words of scripture, how “in the beginning” there was nothing but chaos. Then, God breathed. Chaos was transformed by that breath into a world of beauty and sustenance.

Easter began in confusion and terror behind a locked door. Now, it comes to a quiet conclusion in the breathing … the promise and possibility of new creation. Peace, love.

Perhaps that’s what is meant by resurrection. Being raised from the deadened weight of fear to love. (Rohr, n.d.)

We seek the Spirit to inspire our transformation from fear of rejection and ridicule to being witness to the peace and love that Jesus calls us to present to the world.

References

Acts of the Apostles, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved April 29, 2026, from https://bible.usccb.org/bible/acts/12?24 

Acts of the Apostles, CHAPTER 13 | USCCB. (n.d.). Daily Bible Readings. Retrieved April 29, 2026, from https://bible.usccb.org/bible/acts/13 

Meditation on John 12:44-50. (n.d.). Word Among Us. Retrieved April 26, 2026, from https://wau.org/meditations/2026/04/29/1552558/ 

Psalms, PSALM 67 | USCCB. (n.d.). Daily Readings. Retrieved April 29, 2026, from https://bible.usccb.org/bible/psalms/67? 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 29, 2026, from https://cac.org/daily-meditations/breathing-in-love-breathing-out-fear/ 

Schulte-Bukowinski, S. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved April 29, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-29-2026 

Schwager, D. (n.d.). Believe in Me - That You May Not Remain in Darkness. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 29, 2026, from https://www.dailyscripture.net/daily-meditation/