Love and Leadership

 The texts from the Roman Catholic Lectionary today challenge us to live in the tension between God revealed in the depths of our being and love expressed when two or three gather in community.

Living in Community

The Reading the Book of the Prophet Isaiah establishes the authority of Eliakim as master of the palace. 

* [22:15] Shebna: by the time of the siege of Jerusalem in 36:3, Shebna, the scribe, no longer held the office of master of the palace.

* [22:16] What is probably Shebna’s inscribed tomb has been discovered in the village of Silwan on the eastern slope of Jerusalem.

* [22:20] by the time of the events described in 36:3, Eliakim had replaced Shebna as master of the palace.

* [22:22] Key: symbol of authority; cf. Mt 16:19; Rev 3:7. (Isaiah, CHAPTER 22 | USCCB, n.d.)

Psalm 138 proclaims God’s loving fidelity.

* [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). (Psalms. PSALM 138 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans celebrates the wisdom of God’s plan of salvation.

* [11:33–36] This final reflection celebrates the wisdom of God’s plan of salvation. As Paul has indicated throughout these chapters, both Jew and Gentile, despite the religious recalcitrance of each, have received the gift of faith. The methods used by God in making this outreach to the world stagger human comprehension but are at the same time a dazzling invitation to abiding faith.

* [11:34] The citation is from the Greek text of Is 40:13. Paul does not explicitly mention Isaiah in this verse, nor Job in 11:35.

* [11:35] Paul quotes from an old Greek version of Jb 41:3a, which differs from the Hebrew text (Jb 41:11a). (Romans, CHAPTER 11 | USCCB, n.d.)

The Gospel of Matthew presents Peter’s Confession About Jesus

* [16:13–20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mk 8:27–29; cf. also Lk 9:18–20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Mt 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Mt 16:17) and makes him the rock on which Jesus will build his church (Mt 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Mt 16:19).

* [16:13] Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see note on Mt 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi (“of Philip”) to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mk 8:27: “Who…that I am?”), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf. Mt 16:15).

* [16:14] John the Baptist: see Mt 14:2. Elijah: cf. Mal 3:23–24; Sir 48:10; and see note on Mt 3:4. Jeremiah: an addition of Matthew to the Marcan source.

* [16:16] The Son of the living God: see Mt 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source’s confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf. 1 Cor 15:5; Lk 24:34.

* [16:17] Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this…but my heavenly Father: that Peter’s faith is spoken of as coming not through human means but through a revelation from God is similar to Paul’s description of his recognition of who Jesus was; see Gal 1:15–16, “…when he [God]…was pleased to reveal his Son to me….”

* [16:18] You are Peter, and upon this rock I will build my church: the Aramaic word kēpā’ meaning rock and transliterated into Greek as Kēphas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7–8 (“Peter”). It is translated as Petros (“Peter”) in Jn 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (Kēpā’) and upon this rock (kēpā’) I will build my church.” The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning, “rock.” Church: this word (Greek ekklēsia) occurs in the gospels only here and in Mt 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hadēs, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.

* [16:19] The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebna as master of the palace, is given “the key of the House of David,” which he authoritatively “opens” and “shuts” (Is 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.

* [16:20] Cf. Mk 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see note on Mk 8:27–30. (Matthew, CHAPTER 16 | USCCB, n.d.)

Tom Kelly comments that living in community is hard. We arch-individualists in the United States want all the benefits of living in community but would prefer to pass on the obligations or limitations that belonging to a community sometimes includes. Where there is community there must be leadership, and scripture suggests that where there is leadership, it should be consultative, collegial, and consistent with the Spirit of God who is always present where “two or three are gathered.”

I believe the new emphasis on becoming a synodal Church captures this precise point. Within our local Catholic community bishops have a unique authority that is best used through consultation with the community affected by the decision. Pope Francis introduced us to the process of local synodality. Pope Leo has firmly continued that path asking the Cardinals of the Catholic Church to promote synodality by first practicing it.

If you have ever been cynical about how the Church uses its power and authority, this is your opportunity to step forward and become part of the process you have critiqued. The Church is asking us to use our voice to discern the movement of the Spirit in our community and to honestly and openly share that fruit with our leadership. How will you respond to this invitation? (Kelly, 2026)

Don Schwager quotes Christ, the Son of the living God, by Epiphanius the Latin (315-403 AD).

Did the Lord not know what people called him? But by questioning he brought forth the conviction of the apostle Peter and left for us in the future a strong affirmation of faith. For the Lord questioned not only Peter but all the apostles when he said, "Who do you say that I am?" Yet one on behalf of all answered the King, who is in due time to judge the whole world. He is God, both God and man. How miserable does this make those who are false teachers and strangers now, and to be judged in eternity. If Christ is the Son of God, by all means he is also God. If he is not God, he is not the Son of God. But since he himself is the Son, and as the Son takes up all things from the Father, let us hold this same one inseparably in our heart because there is no one who escapes his hand. (excerpt from INTERPRETATION OF THE GOSPELS 28) (Schwager, n.d.)

Friar Jude Winkler comments on the many messages in the texts for today. In the passage from Isaiah Shebna is given “”losing responsibilities and the keys of authority. The Letter to the Romans is a short hymn proclaiming the wisdom of God that is beyond understanding. God had allowed the growing of Gentile belief and jealousy of reluctant Jews to seek understanding of Christ. We live in a mystery beyond our understanding. Friar Jude cites a French Philosopher who chooses to believe faith is a mystery to be lived. In the Gospel of Matthew, Jesus and the disciples are at the place where the Jordan surges from the underground. Peter responds to the interrogation of “Who the Son of Man is" by declaring “You are the Christ, the anointed one, Son of the Living God” Note the opposite reaction in Mark’s account. Jesus renames him (Kēpā’), a rock, a people? A firm foundation for the Church! The gates of the nether world, as the Pan temple nearby may have suggested, is where Jesus asserts that the demoniac forces that have no power. Traditionally, God has the keys of life, death, and precipitation. What is bound by Peter is bound in heaven or that which is losed will be losed in heaven. Note the Sacrament of Reconciliation has its origin in the authority of Pharisees to loose and bind. Eventually all disciples will be so empowered. Friar Jude notes that Matthew makes Peter the central figure of this part of the Gospel clearly distinguished from the others.

The Word Among Us Meditation on Isaiah 22:19-23 comments that as holder of the keys to the kingdom, Peter would have the authority to bind and loose—to open and close. As head of the apostles, he also would be, like Eliakim, a father to the Church—its firm foundation, leader, and guide. That’s why we often call his successor, the pope, the “Holy Father”!

Jesus didn’t leave us alone—as a Church or individually. He provided for the entire Church not only when he poured out the Holy Spirit on us but also when he made Peter and his successors the “rock.” The pope is the keeper of the teachings of the Church and a minister of God’s grace and mercy. He is also our father in faith, our guide, and our example. But most of all, he is a reflection of God’s own fatherly care for us, his children.

“Father, thank you for providing for your Church—and me—through Peter and his successors.” (Meditation on Isaiah 22:19-23, n.d.)

Father Richard Rohr encourages us to look within to discover our true self, the presence of God within us. In John’s very short second letter in the New Testament, the writer offers us an invitation to discover what we are looking for when he writes of “the truth that lives within us that will be with us forever” (2 John 2). Most of us know little about this truth, so we end up as St. Augustine admits in his Confessions: “Late have I loved you, Beauty so very ancient and so ever new. Late have I loved you! You were within, but I was without.” [1]

We might call the true self our soul, and we might call the false self our ego, our small or separate self. In finding our true self, we will have found an absolute reference point that is both utterly within us and utterly beyond us at the very same time. This grounds the soul in big and reliable truth. “My deepest me is God!” St. Catherine of Genoa shouted as she ran through the streets of town, just as Colossians had already shouted to both Jews and pagans, “The mystery is Christ within you—your hope of Glory!” (1:27).

Once discovered, the healthy inner authority of the true self can be balanced with the outer authority of Scripture and Tradition. Our experience can be validated by others’ experience. That’s what assures us that we are grounded in reality, not a fantasy. That God is both utterly beyond us and yet totally within us at the same time is the exquisite balance that most religion seldom achieves, in my opinion. (Rohr, n.d.)

We ponder the interplay of personal discovery of love and God within and the direction of leaders in Christianity to deepen our faith through our experience of community.

References

Isaiah, CHAPTER 22 | USCCB. (n.d.). Daily Readings. Retrieved August 23, 2026, from https://bible.usccb.org/bible/isaiah/22? 

Kelly, T. (2026, August 23). Daily Reflection August 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-23-2026 

Matthew, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved August 23, 2026, from https://bible.usccb.org/bible/matthew/16?13 

Meditation on Isaiah 22:19-23. (n.d.). Word Among Us. Retrieved August 23, 2026, from https://wau.org/meditations/2026/08/23/1652677/ 

Psalms. PSALM 138 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 23, 2026, from https://bible.usccb.org/bible/psalms/138?1 

Rohr, R. (n.d.). Discovering God Within. Center for Action and Contemplation. Retrieved August 23, 2026, from https://cac.org/daily-meditations/discovering-god-within/  

Romans, CHAPTER 11 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 23, 2026, from https://bible.usccb.org/bible/romans/11?33 

Schwager, D. (n.d.). The Keys of the Kingdom of Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Humility and Authority

 The texts from the Roman Catholic Lectionary today, Memorial of the Queenship of the Blessed Virgin Mary, challenge us to patience and humility as we strive to understand how we respond to the inequalities and injustice in our environment.

Saint Mary's Cathedral Basilica

The Reading from the Prophet Ezekiel proclaims The Glory of the Lord Returns

a. [43:1] 1 Chr 9:18.

b. [43:4] cf. Ez 10:19.

c. [43:5] cf. Ez 11:24.

d. [43:7] 1 Chr 28:2; Ps 132:7; Is 6:1; Jer 3:17. (Ezekiel, CHAPTER 43 | USCCB, n.d.)

Psalm 85 presents the people who wait humbly with open hearts. God will be active on their behalf.

* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9). (Psalms, PSALM 85 | USCCB, n.d.)

The Gospel of Matthew presents the Denunciation of the Scribes and Pharisees.

* [23:1–39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see note on Mt 3:7). It depends in part on Mark and Q (cf. Mk 12:38–39; Lk 11:37–52; 13:34–35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings-material either as one of the structural discourses of this gospel or as part of the one that follows in Mt 24–25, see note on Mt 19:1–23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus’ ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed.

* [23:2–3] Have taken their seat…Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe…they tell you: since the Matthean Jesus abrogates Mosaic law (Mt 5:31–42), warns his disciples against the teaching of the Pharisees (Mt 14:1–12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Mt 23:16–22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist’s understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus’ ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see note on Mt 5:17–20). The crowds and the disciples (Mt 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Mt 23:3).

* [23:4] Tie up heavy burdens: see note on Mt 11:28.

* [23:5] To the charge of preaching but not practicing (Mt 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see note on Mt 6:1–18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Ex 13:9, 16; Dt 6:8; 11:18). Tassels: see note on Mt 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.

* [23:6–7] Cf. Mk 12:38–39. ‘Rabbi’: literally, “my great one,” a title of respect for teachers and leaders.

* [23:8–12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title ‘Rabbi’ has been said to be used in addressing the scribes and Pharisees (Mt 23:7), the implication is that Father and ‘Master’ also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew’s church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts…will be exalted: cf. Lk 14:11. (Matthew, CHAPTER 23 | USCCB, n.d.)

Molly Mattingly comments that today’s readings set humility and glory alongside each other. 

While they are on such different ends of a spectrum for us, it seems they are very close to each other for God. Why might that be? I think one of the Ignatian catchphrases, “finding God in all things,” gets at this. Where only two or three are gathered, God is there. What brings people close to God is glorified. God is not so limited as to be absent from the small and ordinary.

Friends in ministry have referred to themselves along the way as “glorified event planners” or “Jesus’ party planners.” How might glory shine through the mundane tasks of grocery shopping for a retreat, tracking attendance and registrations in spreadsheets, sending emails, printing resources, etc.? How might glory shine through the mundane tasks in your daily life? What will all those boring details look like, glorified, in light of how they allowed people to encounter Christ? (Mattingly, 2026)

Don Schwager quotes “God is our father and teacher,” by Jerome 347-420 AD).

"No one should be called teacher or father except God the Father and our Lord Jesus Christ. He alone is the Father, because all things are from him. He alone is the teacher, because through him are made all things and through him all things are reconciled to God. But one might ask, 'Is it against this precept when the apostle calls himself the teacher of the Gentiles? Or when, as in colloquial speech widely found in the monasteries of Egypt and Palestine, they call each other Father?' Remember this distinction. It is one thing to be a father or a teacher by nature, another to be so by generosity. For when we call a man father and reserve the honor of his age, we may thereby be failing to honor the Author of our own lives. One is rightly called a teacher only from his association with the true Teacher. I repeat: The fact that we have one God and one Son of God through nature does not prevent others from being understood as sons of God by adoption. Similarly this does not make the terms father and teacher useless or prevent others from being called father."(excerpt from COMMENTARY ON MATTHEW) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today.

The Word Among Us Meditation on Matthew 23:1-12 comments that St. Thérèse of Lisieux (1873–1897)’s story tells us that we don’t become humble all at once. It takes time to learn how to cooperate with God’s grace. It takes practice—and trial and error—to develop the habit of relying on the Lord rather than on our own ability.

It’s true that humility is not easy to come by. But don’t let that discourage you. Remember Thérèse. Remember the grace of God that is always flowing from the wounded side of Christ. Jesus wants to help you resist the temptations to prideful thoughts and self-centered actions, so let him. Let him teach you how to humble yourself so that you can “be exalted” by him (Matthew 23:12)!

“Lord, teach me how to live in humility, no matter what I face! (Meditation on Matthew 23:1-12, n.d.)

Father Richard Rohr introduces Abby Norman who considers how the prophet Ezekiel used radical symbolic action to draw attention to injustice.

God constantly invites us to a new way, and always, the first step of that invitation is to lament the way things are now…. I believe our imagination is our greatest asset when it comes to seeing how the ways of the world can change into the ways of God, but we cannot get there if we first do not understand that God isn’t happy about the way things are now. We lament so that we can then imagine a better way.(Rohr, n.d.)

We invoke the Holy Spirit to enlighten our understanding of the acceptance of our mission in accord with the humility and faith of Queen Mary to declare “Let it be done, according to Your Will”

References

Ezekiel, CHAPTER 43 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 22, 2026, from https://bible.usccb.org/bible/ezekiel/43?1 

Matthew, CHAPTER 23 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 22, 2026, from https://bible.usccb.org/bible/matthew/23?1 

Mattingly, M. (2026, August 22). Daily Reflection August 22, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 22, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-22-2026 

Meditation on Matthew 23:1-12. (n.d.). Word Among Us. Retrieved August 22, 2026, from https://wau.org/meditations/2026/08/21/1651581/ 

Psalms, PSALM 85 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 22, 2026, from https://bible.usccb.org/bible/psalms/85?9 

Rohr, R. (n.d.). The Hebrew Prophets: Weekly Summary. Center for Action and Contemplation. Retrieved August 22, 2026, from https://cac.org/daily-meditations/the-hebrew-prophets-weekly-summary/ 

Schwager, D. (n.d.). Whoever Humbles Oneself Will Be Exalted. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 22, 2026, from https://www.dailyscripture.net/daily-meditation/