The texts from the Roman Catholic Lectionary today invite us to ponder how the accommodations that we sometimes make in prayer and worship serve our mandate to “go to all nations”.
Go to All Nations
The Reading from the Letter to the Galatians presents The Council of Jerusalem and Peter’s Inconsistency at Antioch.*
* [2:1–10] Paul’s second journey to Jerusalem, according to Galatians, involved a private meeting with those of repute (Gal 2:2). At issue was a Gentile, Titus, and the question of circumcision, which false brothers (Gal 2:4) evidently demanded for him. Paul insists that the gospel he preaches (Gal 2:2; cf. Gal 1:9, 11) remained intact with no addition by those of repute (Gal 2:6); that Titus was not compelled to accept circumcision (Gal 2:3); and that he and the reputed pillars in Jerusalem agreed on how each would advance the missionary task (Gal 1:7–10). Usually, Gal 1:1–10 is equated with the “Council of Jerusalem,” as it is called, described in Acts 15. See notes on Acts 15:6–12, 13–35, the latter concerning the “decree” that Paul does not mention.
* [2:1] After fourteen years: thirteen or more years, probably reckoned from the return to Syria and Cilicia (Gal 1:21), though possibly from Paul’s calling as a Christian (Gal 1:15). Barnabas: cf. Gal 2:9, 13; 1 Cor 9:6. A Jewish Christian missionary, with whom Paul worked (Acts 4:36–37; 11:22, 25, 30; 12:25; 13:1–3; 15:2). Titus: a missionary companion of Paul (2 Cor 2:13; 7:6, 13–15; 8:6, 16, 23; 12:18), non-Jewish (Gal 2:3), never mentioned in Acts.
* [2:2] A revelation: cf. Gal 1:1, 12. Paul emphasizes it was God’s will, not Jerusalem authority, that led to the journey. Acts 15:2 states that the church in Antioch appointed Paul and Barnabas for the task. Those of repute: leaders of the Jerusalem church; the term, while positive, may be slightly ironic (cf. Gal 1:6, 9). Run, in vain: while Paul presents a positive picture in what follows, his missionary work in Galatia would have been to no purpose if his opponents were correct that circumcision is needed for complete faith in Christ.
* [2:7–9] Some think that actual “minutes” of the meeting are here quoted. Paul’s apostleship to the Gentiles (Gal 1:16) is recognized alongside that of Peter to the Jews. Moreover, the right to proclaim the gospel without requiring circumcision and the Jewish law is sealed by a handshake. That Paul and colleagues should go to the Gentiles did not exclude his preaching to the Jews as well (Rom 1:13–16) or Cephas to Gentile areas.
* [2:9] James and Cephas and John: see notes on Gal 1:18, 19; on Peter and John as leaders in the Jerusalem church, cf. Acts 3:1 and Acts 8:14. The order here, with James first, may reflect his prominence in Jerusalem after Peter (Cephas) departed (Acts 12:17).
* [2:10] The poor: Jerusalem Christians or a group within the church there (cf. Rom 15:26). The collection for them was extremely important in Paul’s thought and labor (cf. Rom 15:25–28; 1 Cor 16:1–4; 2 Cor 8–9).
* [2:11–14] The decision reached in Jerusalem (Gal 2:3–7) recognized the freedom of Gentile Christians from the Jewish law. But the problem of table fellowship between Jewish Christians, who possibly still kept kosher food regulations, and Gentile believers was not yet settled. When Cephas first came to the racially mixed community of Jewish and Gentile Christians in Antioch (Gal 2:12), he ate with non-Jews. Pressure from persons arriving later from Jerusalem caused him and Barnabas to draw back. Paul therefore publicly rebuked Peter’s inconsistency toward the gospel (Gal 2:14). Some think that what Paul said on that occasion extends through Gal 2:16, 21.
* [2:11] Clearly was wrong: literally, “stood condemned,” by himself and also by Paul. His action in breaking table fellowship was especially grievous if the eating involved the meal at the Lord’s supper (cf. 1 Cor 11:17–25).
* [2:12] Some people came from James: strict Jewish Christians (cf. Acts 15:1, 5; 21:20–21), either sent by James (Gal 1:19; 2:9) or claiming to be from the leader of the Jerusalem church. The circumcised: presumably Jewish Christians, not Jews.
* [2:13] The Jews: Jewish Christians, like Barnabas. Hypocrisy: literally, “pretense,” “play-acting”; moral insincerity.
* [2:14] Compel the Gentiles to live like Jews: that is, conform to Jewish practices, such as circumcision (Gal 2:3–5) or regulations about food (Gal 2:12). (Galatians, CHAPTER 2 | USCCB, n.d.)
Psalm 117 calls on the nations to acknowledge God’s supremacy.
* [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity. (Psalms. PSALM 117 | USCCB, n.d.)
In the Gospel of Luke, Jesus teaches his disciples The Lord’s Prayer.
* [11:1–13] Luke presents three episodes concerned with prayer. The first (Lk 11:1–4) recounts Jesus teaching his disciples the Christian communal prayer, the “Our Father”; the second (Lk 11:5–8), the importance of persistence in prayer; the third (Lk 11:9–13), the effectiveness of prayer.
* [11:1–4] The Matthean form of the “Our Father” occurs in the “Sermon on the Mount” (Mt 6:9–15); the shorter Lucan version is presented while Jesus is at prayer (see note on Lk 3:21) and his disciples ask him to teach them to pray just as John taught his disciples to pray. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Lk 11:3), forgiveness (Lk 11:4), and deliverance from the final trial (Lk 11:4). See also notes on Mt 6:9–13.
* [11:2] Your kingdom come: in place of this petition, some early church Fathers record: “May your holy Spirit come upon us and cleanse us,” a petition that may reflect the use of the “Our Father” in a baptismal liturgy.
* [11:3–4] Daily bread: see note on Mt 6:11. The final test: see note on Mt 6:13. (Luke, CHAPTER 11 | USCCB, n.d.)
The Gospel today strikes Jay Carney for its brevity. It seems Jesus should have given a much longer reply to such a fundamental spiritual question, at least something along the lines of Matthew’s Sermon on the Mount or John’s Farewell Discourse. But in just seventy-six words, Luke gives us much to ruminate with today.
“Jesus was praying in a certain place.” Jesus is a man of prayer. This bears repeating. In our exalted understanding of Jesus Christ as the divine Son of God, we can lose sight of his humanity and the ways in which he spent so much of his earthly ministry seeking to quietly commune with his Abba.
“Father, hallowed be your name, your Kingdom come.” Prayer is about seeking God’s will for the sake of our renewal. We pray for God’s name to be made holy, not ours. We pray for God’s Kingdom to come, not ours. On some fundamental level, prayer is about getting out of the way, letting go and letting God.
“Give us each day our daily bread.” Humans do not live on bread alone, but we do need bread. Our material needs matter. Breaking bread together matters. Our day-to-day life matters.
“Forgive us our sins for we ourselves forgive everyone in debt to us.” Forgiveness is the hinge of the gospel. To echo the Spiritual Exercises of Ignatius of Loyola, we are “loved sinners” who swim in God’s mercy and compassion. We are also called to imitate this mercy and forgiveness for others. Again, let go and let God.
“Do not subject us to the final test.” Prayer is not masochism; we do not seek out trials and tribulations. But we need God’s help when these trials inevitably come, especially the final one. On this feast of Our Lady of the Rosary, I recall the ending of that most familiar Catholic prayer: “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.”
Amen. So be it. (Carney, 2026)
Don Schwager quotes “The privilege and responsibility of calling God Father,” by Cyril of Alexandria (376-444 AD).
"For the Savior said, 'When you pray, say, 'Our Father.' And another of the holy Evangelists adds, 'who art in heaven' (Matthew 6:9)... He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: 'I said, you are gods, and all of you children of the Most High' (Psalm 82:6). He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God 'Father,' as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons. He commands us, therefore, to take boldness and say in our prayers, 'Our Father.'"(excerpt from COMMENTARY ON LUKE, HOMILY 71) (Schwager, n.d.)
Friar Jude Winker comments on the texts for today. Paul has concerns about his ministry to the Galatians. He goes to Jerusalem to be sure the Gospel was not going to be preached in vain. His concern about the split is presented differently in Acts. In Acts, it is Peter who speaks the most. They agree on Gentiles not having to follow Jewish Law. Barnabas, a Gentile, is one of the family of Jesus. The Gentiles are missioned to continue to remember the poor. Asia Minor people would support the poor in Palestine. When Peter comes to Antioch on a first visit he eats with Gentiles in table fellowship. If he does not, the Cross has no effect when he expects Gentiles to live like Jews. In the Gospel of Luke the disciples are asking Jesus how to pray. Luke presents a series of petitions unlike the formal prayer of Matthew. Friar Jude notes “Hollowed” is a word of praise and surrender is expressed in a desire to conform to the Will of God. The prayer contains our petition for “daily” or “spiritual” bread, and we forgive as result of the forgiveness we have received. Our request for support to not submit to the final test, the Tribulation, at the end of time asking God for assistance, is less ambiguous about being led into temptation.
The Word Among Us Meditation on Psalm 117:1-2 exhorts us to listen to Jesus saying, “Go out to all the world, and tell the Good News.”
When you read the Bible with your children and tell them how God loves them and wants to provide for them, you are announcing good news. When you offer to accompany a college classmate to Sunday Mass and spend time afterward talking about the homily with him, you are proclaiming Christ. When you tell your neighbor how God has been faithful to you and how he has provided for you in a time of need, you are being a witness to the Lord. Or when you offer to pray with a coworker before she makes a big presentation at work, you are bringing Jesus to her.
In all these ways, you are preaching the gospel. You are testifying to Christ’s kindness and fidelity for his beloved people. And as the people around you start to welcome this good news, they will join you in glorifying the Lord!
“Lord, help me to share your good news!” (Meditation on Psalm 117:1-2, n.d.)
Father Richard Rohr, OFM, introduces Brazilian theologian and philosopher Leonardo Boff who highlights how Francis of Assisi recognized the elements of creation as kin. Sister Elizabeth Johnson notes how becoming aware of our kinship with all of creation leads to “deep incarnation”:
The flesh that the Word of God became as a particular human being is part of the tree of evolving life on earth, which in turn is part of the vast body of the cosmos….
To catch this broad meaning, the Danish theologian Niels Gregersen has coined the phrase “deep incarnation.” It is starting to be used in theology to indicate the radical divine reach in Christ through human flesh all the way down into the living web of organic life with its growth and decay, amid the wider processes of evolving nature that beget and sustain life…. The saving God became a human being, who was part of the wider human community, which shares the membrane of life with other creatures, all made from cosmic material, and vulnerable to death and disintegration….
Deep incarnation understands John’s gospel to be saying that the sarx [flesh, material] that the Word of God became not only weds Jesus Christ to other human beings in the human species; it also reaches beyond us to join the incarnate one to the whole evolving biological world of living creatures and the cosmic dust of which they are composed. [2] (Rohr, n.d.)
We exhort the Spirit to open our heart and conscience to an attitude of welcome and accommodation for people who are coming to our community from times and places with valuable and precious culture and traditions that are recognition of Jesus as a sibling of all humanity.
References
Carney, J. (2026, October 7). Daily Reflection October 7, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved October 7, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-7-2026
Galatians, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 7, 2026, from https://bible.usccb.org/bible/galatians/2?1
Luke, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved October 7, 2026, from https://bible.usccb.org/bible/luke/11?1
Meditation on Psalm 117:1-2. (n.d.). The Word Among Us. Retrieved October 7, 2026, from https://wau.org/meditations/2026/10/06/1688442/
Psalms. PSALM 117 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 7, 2026, from https://bible.usccb.org/bible/psalms/117?1
Rohr, R. (n.d.). Creation as Kin. Center for Action and Contemplation. Retrieved October 7, 2026, from https://cac.org/daily-meditations/creation-as-kin/
Schwager, D. (n.d.). Lord, Teach Us to Pray. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 7, 2026, from https://www.dailyscripture.net/daily-meditation/
