Perseverance Intellect and Wealth

 The texts from the Roman Catholic Lectionary today invite us to contemplate the nature of God, the role of love in our lives, and our hope in the Resurrection of our Body.

Way of the Resurrection

In the First Letter to the Corinthians, Paul presents an understanding of The Resurrection Body.

* [15:35–58] Paul imagines two objections that the Corinthians could raise: one concerning the manner of the resurrection (how?), the other pertaining to the qualities of the risen body (what kind?). These questions probably lie behind their denial of the resurrection (1 Cor 15:12), and seem to reflect the presumption that no kind of body other than the one we now possess would be possible. Paul deals with these objections in inverse order, in 1 Cor 15:36–49 and 1 Cor 15:50–58. His argument is fundamentally theological and its appeal is to the understanding.

* [15:35–49] Paul approaches the question of the nature of the risen body (what kind of body?) by means of two analogies: the seed (1 Cor 15:36–44) and the first man, Adam (1 Cor 15:45–49). (1 Corinthians, CHAPTER 15 | USCCB, n.d.)

Psalm 56 keeps the vow to give thanks for God’s gift of life.

* [Psalm 56] Beset physically (Ps 56:2–3) and psychologically (Ps 56:6–7), the psalmist maintains a firm confidence in God (Ps 56:5, 9–10). Nothing will prevent the psalmist from keeping the vow to give thanks for God’s gift of life (Ps 56:13). A refrain (Ps 56:5, 11–12) divides the Psalm in two equal parts. (Psalms, PSALM 56 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents The Parable of the Sower, The Purpose of the Parables and The Parable of the Sower Explained.

* [8:4–21] The focus in this section is on how one should hear the word of God and act on it. It includes the parable of the sower and its explanation (Lk 8:4–15), a collection of sayings on how one should act on the word that is heard (Lk 8:16–18), and the identification of the mother and brothers of Jesus as the ones who hear the word and act on it (Lk 8:19–21). See also notes on Mt 13:1–53 and Mk 4:1–34.

* [8:4–8] See note on Mt 13:3–8.

* [8:11–15] On the interpretation of the parable of the sower, see note on Mt 13:18–23. (Luke, CHAPTER 8 | USCCB, n.d.)

* [13:18–23] See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23). (Matthew, CHAPTER 13 | USCCB, n.d.)

Suzanne Braddock comments that we are asked to choose. This is the bottom line in the Parable of the Sower.

We are not born with one type of soil on which the Word of God - the seed - falls or is sown. We are not determined from birth to be one way or another. Who among us has not experienced periods of dryness, emotional or spiritual? Who among us has not been anxious, distracted by the worries and troubles of our lives? I would argue that during our lives we experience all of the different types of growing conditions described in Luke 8:4-15. We are trampled by the cruelty of others, we lack the moisture of familial love, even of the rain  that does or doesn’t fall in these times. We can be choked by our own failures, or by the overwhelming perception of what our duties demand of us. We may lack deep roots, roots that can be fostered by faithful attendance at Mass and the sacrament of Reconciliation, fostered by deeds of kindness to others. Fostered by desiring a realization of the nearness of God and His faithful love. A God who reaches out His hand to us as He did with Peter sinking in the sea. I like to imagine Jesus lovingly reaching out His hand to me immediately when I am in need - which is pretty much all the time. (Braddock, 2026)

Don Schwager quotes “The Devil snatches good seed off the path,” by Cyril of Alexandria (376-444 AD).

"The seed is the Word of God. Those on the way are they who have heard. Afterwards, the devil comes and takes away the Word from their heart, that they may not believe and be saved. We see in a moment that the hardness of the ground causes the seed on the pathways to be snatched away. A pathway always is hard and untilled, because it is exposed to every one's feet. It does not admit any seed into it, but it lies rather upon the surface, ready for any birds that will to snatch it away. All whose minds are hard and unyielding, and so to speak, pressed together, do not receive the divine seed. The divine and sacred admonition does not find an entrance into them. They do not accept the words that would produce in them the fear of God and by means of which they could bring forth as fruits the glories of virtue. They have made themselves a beaten and trampled pathway for unclean demons, yes, for Satan himself, such as never can bear holy fruit. Let those who are awake, whose heart is sterile and unfruitful, open your mind, receive the sacred seed, be like productive and well-tilled soil, bring forth to God the fruits that will raise you to an incorruptible life."(excerpt from COMMENTARY ON LUKE, HOMILY 41) (Braddock, 2026)

Friar Jude Winkler comments on the texts for today. In the First Letter to the Corinthians Paul addresses the nature of the Resurrected Body. What will our body look like? We really don’t know. There will be both continuity and discontinuity with our body now. The resurrected body is not bound by time and space, but as descendants of Adam we have a glorious body and in the New Heaven and New earth it is a resurrected body. In some ways, it is a foolish question. We really don’t know the answer. Friar Jude comments that the Parable of the Seed is an explanation of the Great Commandment. We honour God in our heart with the good soil of our intellect. Our soul honours God in times of persecution when the Devil tries to take it away. Honouring good with our strength refers to our possessions. The growth of our relationship with God grows a hundred fold, a yield that is much more than 4 or 5 times usual in Palestine. Friar Jude explains the apparent ambiguity in Jesus, comments on the failure to understand. Jesus teaching in parables is not that he doesn’t want understanding. He speaks in the simplest form so if they don’t understand they never will.

The Word Among Us Meditation on 1 Corinthians 15 :35-37, 42-49 comments that Paul avoids speculating about what our resurrected bodies will look like. Instead, he uses an analogy from farming. “What you sow is not the body that is to be,” he says, “but a bare kernel” in comparison to what it will become (1 Corinthians 15:37).

This, Paul says, is how we should think about our resurrection. Our bodies, like seeds, are “corruptible,” but our risen bodies will be “incorruptible.” They will be “glorious.” And they will be “powerful.” We will have “spiritual” bodies—bodies so filled with the Holy Spirit that the temporary and limited natures of our earthly bodies will be overcome (1 Corinthians 15:42, 43, 44). “There shall be no more death or mourning, wailing or pain, for the old order has passed away” (Revelation 21:4).

What will you look like in heaven? So magnificent that you can’t even imagine! But one thing is clear: you’ll finally see Jesus. And seeing him, you’ll be filled with joy!

“Jesus, I can’t wait to see you and to become glorious like you!” (Meditation on 1 Corinthians 15 :35-37, 42-49, n.d.)

Father Richard Rohr, OFM, invites us to pray with Paul who trusts in God’s love over any law.

When we have experienced our own weakness and, at the same time, been filled with the Spirit of Love, then we will know the truth of that beautiful Pauline prayer: 

I bow my knees before the Father,  

from whom every family in heaven and on earth takes its name.  

I pray that, according to the riches of God’s glory,  

God may grant that you may be strengthened  

in your inner being with power through the Spirit,  

and that Christ may dwell in your hearts through faith,  

as you are being rooted and grounded in love. 

I pray that you may have the power to comprehend, with all the saints,  

what is the breadth  

and length  

and height  

and depth,   

and to know the love of Christ  

that surpasses knowledge,  

so that you may be filled  

with all the fullness of God (Ephesians 3:14–19). (Rohr, n.d.)

We invite the Spirit to enlighten our prayer about using our intellect, perseverance, and material possessions to share our faith, hope, and charity in our environment.

References

Braddock, S. (2026, September 19). Daily Reflection September 19, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-19-2026 

Luke, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved September 19, 2026, from https://bible.usccb.org/bible/luke/8? 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 19, 2026, from https://bible.usccb.org/bible/matthew/13 

Meditation on 1 Corinthians 15 :35-37, 42-49. (n.d.). The Word Among Us: Homepage. Retrieved September 19, 2026, from https://wau.org/meditations/2026/09/19/1672351/ 

1 Corinthians, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved September 19, 2026, from https://bible.usccb.org/bible/1corinthians/15? 

Psalms, PSALM 56 | USCCB. (n.d.). Daily Readings. Retrieved September 19, 2026, from https://bible.usccb.org/bible/psalms/56? 

Rohr, R. (n.d.). Paul’s Transforming Vision: Weekly Summary. Center for Action and Contemplation. Retrieved September 19, 2026, from https://cac.org/daily-meditations/pauls-transforming-vision-weekly-summary/ 

Schwager, D. (n.d.). He Who Has Ears to Hear, Let Him Hear. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Sacred Siblings

 The texts from the Roman Catholic Lectionary today challenge us to seek communion with all people as we honour all the children of God with our service.

All Children of God

The Reading from the First Letter of Paul to the Corinthians presents consequences of Denial.

* [15:12–19] Denial of the resurrection (1 Cor 15:12) involves logical inconsistencies. The basic one, stated twice (1 Cor 15:13, 16), is that if there is no such thing as (bodily) resurrection, then it has not taken place even in Christ’s case.

* [15:17–18] The consequences for the Corinthians are grave: both forgiveness of sins and salvation are an illusion, despite their strong convictions about both. Unless Christ is risen, their faith does not save. (1 Corinthians, CHAPTER 15 | USCCB, n.d.)

Psalm 17 is the 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.)

The Gospel of Luke presents support from Galilean Women who Follow Jesus.

* [8:1–3] Luke presents Jesus as an itinerant preacher traveling in the company of the Twelve and of the Galilean women who are sustaining them out of their means. These Galilean women will later accompany Jesus on his journey to Jerusalem and become witnesses to his death (Lk 23:49) and resurrection (Lk 24:9–11, where Mary Magdalene and Joanna are specifically mentioned; cf. also Acts 1:14). The association of women with the ministry of Jesus is most unusual in the light of the attitude of first-century Palestinian Judaism toward women. The more common attitude is expressed in Jn 4:27, and early rabbinic documents caution against speaking with women in public. (Luke, CHAPTER 8 | USCCB, n.d.)

Barbara Dilly offers a reflection today centers on how we do the privileged work of preaching Christ.

The next matter is how do we organize ourselves to share this good news. Everywhere in all mainstream Christian denominations, we are losing in numbers of clergy prepared to lead this work. …

Where are we today? The numbers of preachers and teachers are dwindling. Is everything falling apart? My faith does not allow me to think that. But we must ask anew, how will Christians continue preaching the risen Christ and invite others into an intimacy with God with joy? We pray the Holy Spirit is at work among us to show us how. I pray today that each of us will pray that everyone, including lay believers, will individually be about this work in our own way in everything we do. I pray that we all hear a new invitation to see the wondrous mercies of the glory of the Lord in the risen Christ. (Dilly, n.d.)

Don Schwager quotes “Everyone has something to give,” by Augustine of Hippo, 354-430 A.D.

"Frankly, even the poor have something they can share with others. Let one lend feet to the lame, another become the eyes of the blind, another visit the sick, and another bury the dead. These are the things that everyone can do. Lastly, bear one another's burdens, and so you shall fulfill the law of Christ." (excerpt from Sermon 41,9) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for September 18, 2026.

The Word Among Us Meditation on 1 Corinthians 15:12-20 comments that our decision to live as Christians makes no sense without the resurrection. That seems to be Paul’s main point in today’s first reading. He was answering a dispute in the Corinthian church, where some doubted the reality of a bodily resurrection at the end of time.

Everything hinges on the resurrection! Jesus has conquered death and sin. He has made us sons and daughters of God and has destined us for eternal life.

You have a home in heaven. Let that truth change the way you approach the challenges of this life, both small and large. Let it move you to stake your life on the resurrection. Try looking beyond “this life only,” and hunger for more of heaven each day!

“Lord Jesus, I long to be with you in heaven. I place my hope in you!” (Meditation on 1 Corinthians 15:12-20, 2026)

Father Richard Rohr, OFM, reminds us that above all, the apostle Paul preached God’s inclusive love. Paul gives us a basis for loving all others as Christ has loved us. Paul offers a theological and solid foundation for human dignity and human flourishing that is inherent, universal, and indestructible by any evaluation, whether it be race, religion, gender, nationality, class, education, or social position.

One of the reasons Paul’s teachings had so much influence in Asia Minor was that he restored human dignity at a time when the region was a key source of enslaved people, women were considered the property of men, temple prostitution was a form of worship, and oppression and injustice toward poor and marginalized people were universal norms. Most of the world was not yet aware that human rights even existed. Paul shouts into this corrupt and corrupting empire, “One and the same Spirit was given to us all to drink!” (1 Corinthians 12:13). He utterly levels the playing field: “You, all of you, are sons and daughters of God in Christ Jesus … where there is no distinction between male or female, Greek or Jew, slave or free, but all of you are one in Christ Jesus” (Galatians 3:26–28).   (Rohr, n.d.)

We are inspired by the Spirit to recognize the Presence of God in all the people we encounter on our journey.

References

Dilly, B. (n.d.). Daily Reflection September 18, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-18-2026 

Luke, CHAPTER 8 | USCCB. (n.d.). Daily Bible Reading. Retrieved September 19, 2026, from https://bible.usccb.org/bible/luke/8?1 

Meditation on 1 Corinthians 15:12-20. (2026, September 19). The Word Among Us. Retrieved September 19, 2026, from https://wau.org/meditations/2026/09/18/1671769/ 

1 Corinthians, CHAPTER 15 | USCCB. (n.d.). Dail y Readings. Retrieved September 19, 2026, from https://bible.usccb.org/bible/1corinthians/15? 

Psalms, PSALM 17 | USCCB. (n.d.). Daily Readings. Retrieved September 19, 2026, from https://bible.usccb.org/bible/psalms/17?1 

Rohr, R. (n.d.). A Preacher of Love. Center for Action and Contemplation. Retrieved September 19, 2026, from https://cac.org/daily-meditations/a-preacher-of-love/ 

Schwager, D. (n.d.). The Women Provided for Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tradition and Teaching

 The texts from the Roman Catholic Lectionary today challenge us to ponder the tension between the teaching of Jesus and our comfort with human traditions. 

Theology and Ministry

In the Reading from the First Letter to the Corinthians, Paul recalls the basic kerygma about Jesus’ resurrection.

* [15:1–58] Some consider this chapter an earlier Pauline composition inserted into the present letter. The problem that Paul treats is clear to a degree: some of the Corinthians are denying the resurrection of the dead (1 Cor 15:12), apparently because of their inability to imagine how any kind of bodily existence could be possible after death (1 Cor 15:35). It is plausibly supposed that their attitude stems from Greek anthropology, which looks with contempt upon matter and would be content with the survival of the soul, and perhaps also from an overrealized eschatology of gnostic coloration, such as that reflected in 2 Tm 2:18, which considers the resurrection a purely spiritual experience already achieved in baptism and in the forgiveness of sins. Paul, on the other hand, will affirm both the essential corporeity of the resurrection and its futurity. His response moves through three steps: a recall of the basic kerygma about Jesus’ resurrection (1 Cor 15:1–11), an assertion of the logical inconsistencies involved in denial of the resurrection (1 Cor 15:12–34), and an attempt to perceive theologically what the properties of the resurrected body must be (1 Cor 15:35–58).

* [15:1–11] Paul recalls the tradition (1 Cor 15:3–7), which he can presuppose as common ground and which provides a starting point for his argument. This is the fundamental content of all Christian preaching and belief (1 Cor 15:1–2, 11).

* [15:3–7] The language by which Paul expresses the essence of the “gospel” (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus’ death for our sins (confirmed by his burial) and Jesus’ resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus’ passion with the scriptures is asserted in Mt 16:1; Lk 24:25–27, 32, 44–46. Application of some Old Testament texts (Ps 2:7; 16:8–11) to his resurrection is illustrated by Acts 2:27–31; 13:29–39; and Is 52:13–53:12 and Hos 6:2 may also have been envisaged.

* [15:9–11] A persecutor may have appeared disqualified (ouk…hikanos) from apostleship, but in fact God’s grace has qualified him. Cf. the remarks in 2 Corinthians about his qualifications (2 Cor 2:16; 3:5) and his greater labors (2 Cor 11:23). These verses are parenthetical, but a nerve has been touched (the references to his abnormal birth and his activity as a persecutor may echo taunts from Paul’s opponents), and he is instinctively moved to self-defense. (1 Corinthians, CHAPTER 15 | USCCB, n.d.)

Psalm 118 is part of a thanksgiving liturgy vividly recounting God’s rescue of the people.

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). Finally, the priests impart their blessing (Ps 118:26–27), and the psalmist sings in gratitude (Ps 118:28–29). (Psalms, PSALM 118 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents the Pardon of the Sinful Woman.

* [7:36–50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Lk 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf. the similar contrast in attitudes in Lk 18:9–14. The whole episode is a powerful lesson on the relation between forgiveness and love.

* [7:36] Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss (Lk 7:45), washing the feet of the guests (Lk 7:44), and the anointing of the guests’ heads (Lk 7:46).

* [7:41] Days’ wages: one denarius is the normal daily wage of a laborer.

* [7:47] Her many sins have been forgiven; hence, she has shown great love: literally, “her many sins have been forgiven, seeing that she has loved much.” That the woman’s sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Lk 7:41–43. (Luke, CHAPTER 7 | USCCB, n.d.)

Steve Scholer asks “Was Paul’s use of the phrase “and in which you also stand” a metaphor for “action?” Was Paul subtly telling us that if we don’t want to “believe in vain” we must actively live out our faith and beliefs, not just by memorizing the Prayer to Saint Michael or the Hail Holy Queen, but by also demonstrating our faith in how we live our lives?” 

How we interact with those around us? The compassion we feel and show for those who are less fortunate than us, and even those more fortunate than us?

So, as Fr. Andy Alexander likes to say, “As we go about our hectic, all too busy lives,” let’s make sure we use our most precious resource, our time, in not just holding fast to the words we hear in church, but in actually living our faith in thought, word and deed.

Today, when we spend time in prayer and meditation and do our daily Examen of Conscience, let’s focus on feeling God’s loving embrace in all of our activities, from the mundane to the important, and be aware that God is directing us in every step we take. And, most importantly, let each of us live out our faith by sharing God’s love with those we meet by showing justice, compassion, forgiveness and a big dose of humility. (Scholer, 2026)

Don Schwager quotes “Jesus the Physician brings miraculous healing to the woman's sins,” by Ephrem the Syrian (306-373 AD).

"Healing the sick is a physician's glory. Our Lord did this to increase the disgrace of the Pharisee, who discredited the glory of our Physician. He worked signs in the streets, worked even greater signs once he entered the Pharisee's house than those that he had worked outside. In the streets, he healed sick bodies, but inside, he healed sick souls. Outside, he had given life to the death of Lazarus. Inside, he gave life to the death of the sinful woman. He restored the living soul to a dead body that it had left, and he drove off the deadly sin from a sinful woman in whom it dwelt. That blind Pharisee, for whom wonders were not enough, discredited the common things he saw because of the wondrous things he failed to see." (excerpt from HOMILY ON OUR LORD 42.2) (Schwager, n.d.)

Friar Jude Winkler comments on Paul and the difficulty for his audience about the resurrection of the dead. The soul is imprisoned in the body in Greek spirituality. Greeks wanted to be ethereal floating on the heavens after death. He speaks of the resurrection of Jesus and its witnesses. There is some confusing repetition since “The Twelve” are the Apostles? Paul declares Jesus appeared to over 500 people after His Resurrection some of whom are still alive. This claim could be easily confirmed by his audience. An appearance to Paul as one born by Cesarean section and torn out of the womb is linked to his working harder than the other Apostles. The Biblical tradition of dying for sins resonates with the Songs of the Suffering Servant who died, was buried and raised again to life. Friar Jude observes that Luke loved to talk about women and sinners. The woman in the Gospel text today shows Jesus great respect. A belief in the contagion of sin by the Pharisees has them to question, perhaps rhetorically, if Jesus knows who is anointing Him. Jesus' response is to raise the question of “Who loves more the little pardoned or those who receive great pardon”. Friar Jude notes that reference to being “saved” in Luke means being both physically and spiritually healed.

The Word Among Us Meditation on 1 Corinthians 15:1-11 quotes “By the grace of God I am what I am” (1 Corinthians 15:10). What an exclamation! Paul sees his whole life as a manifestation of God’s grace. Even his former sinful life reflects that grace. Whatever sins lie in the past now serve to magnify how merciful God has been toward him, and his grace is at work in and through him in the present. He works hard as an apostle to the Gentiles because God has given him a heavy burden of service and suffering. And even this heroic labor shows the grace of God working through him.

Can you say with boldness, “By the grace of God I am what I am”? If you are like most people, you might veer between extremes when you reflect on your life: debilitating regret for the past and self-doubt in the present; or rationalizing your past and taking pride in the present. You might heap scorn on yourself as you replay some past sin. Or you might congratulate yourself on your clean, well-ordered life, as if you had achieved it on your own. But the Lord sees and loves you as you are, cleansed of past sin and empowered by his grace for his service. Like Paul, thank God for his past mercies and present grace, and place your future in his powerful and gracious hands.

“Thank you, Lord, for your grace at work in me!” (Meditation on 1 Corinthians 15:1-11, 2026)

Father Richard Rohr, OFM, introduces theologian Kat Armas who describes how Paul’s belief in Christ’s presence in each person upended cultural hierarchies that strictly defined power and authority. To engage Paul’s work with honesty and care is to resist the urge to reduce him to either a revolutionary or a mere enforcer of empire, recognizing instead a man shaped by both revelation and limitation. Paul’s teachings about the role of women in the early churches reflect this tension.

In 1 Corinthians 7:4, Paul writes that a husband’s body belongs to his wife, a shocking statement for his time. In a world where a husband had nearly unchecked control over his wife’s body, Paul is saying no, this power is shared. This reveals the egalitarian nature of the kingdom of God, where authority is redefined. And yet, in 1 Corinthians 11:5–10, it seems Paul is upholding gendered practices by instructing women to cover their heads while praying, grounding his reasoning in creation order. 

Perhaps the most powerful challenge to the imperial order comes in Galatians 3:28, where Paul declares that in Christ there is no male or female, no slave or free—a radical vision that upends the social hierarchies of his time. If the household is a microcosm of the state, what kind of world might take shape if families lived as if this were true? It would be something unrecognizable to Rome, something that threatened the very foundations of its rule….  

[Paul’s] teachings suggest a kind of shared power within the family—a power-with not a power-over.  

Power-with is mutual. It requires listening, respecting, and honoring the dignity of each person, no matter their age or status…. Power-with creates a culture of empathy and co-operation, not domination through fear or force. (Rohr, n.d.)

We implore the Spirit to guide our mission of demonstrating our faith in how we live our lives.

References

Luke, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved September 18, 2026, from https://bible.usccb.org/bible/luke/7? 

Meditation on 1 Corinthians 15:1-11. (2026, September 18). The Word Among Us. Retrieved September 18, 2026, from https://wau.org/meditations/2026/09/17/1670931/ 

1 Corinthians, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved September 18, 2026, from https://bible.usccb.org/bible/1corinthians/15? 

Psalms, PSALM 118 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 18, 2026, from https://bible.usccb.org/bible/psalms/118?1 

Rohr, R. (n.d.). Changing the Paradigm of Power-Over. Center for Action and Contemplation. Retrieved September 18, 2026, from https://cac.org/daily-meditations/changing-the-paradigm-of-power-over/ 

Scholer, S. (2026, September 17). Daily Reflection September 17, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-17-2026 

Schwager, D. (n.d.). Which Will Love Him More? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 18, 2026, from https://www.dailyscripture.net/daily-meditation/?ds_year=2026&date=sep17