Judgement, Justice, and Justification

 The texts from the Roman Catholic Lectionary today invite us to ponder our commitment to justice based on our faith and its connection to our justification.

Justice for All

Galatians 3.6-14 proclaims that justification comes by faith in Christ and in his death.

* [3:1–14] Paul’s contention that justification comes not through the law or the works of the law but by faith in Christ and in his death (Gal 2:16, 21) is supported by appeals to Christian experience (Gal 3:1–5) and to scripture (Gal 3:6–14). The gift of God’s Spirit to the Galatians came from the gospel received in faith, not from doing what the law enjoins. The story of Abraham shows that faith in God brings righteousness (Gal 3:6; Gn 15:6). The promise to Abraham (Gal 3:8; Gn 12:3) extends to the Gentiles (Gal 3:14).

* [3:6] Abraham…righteousness: see Gn 15:6; Rom 4:3. The Galatians like Abraham heard with faith and experienced justification. This first argument forms the basis for the further scriptural evidence that follows.

* [3:7–9] Faith is what matters, for Abraham and the children of Abraham, in contrast to the claims of the opponents that circumcision and observance of the law are needed to bring the promised blessing of Gn 12:3; cf. Gn 18:18; Sir 44:21; Acts 3:25.

* [3:10–14] Those who depend not on promise and faith but on works of the law are under a curse because they do not persevere in doing all the things written in the book of the law (Gal 3:10; Dt 27:26) in order to gain life (Gal 3:12; Lv 18:5; cf. Rom 10:5). But scripture teaches that no one is justified before God by the law (Gal 3:11; Heb 2:4, adapted from the Greek version of Habakkuk; cf. Rom 1:17; Heb 10:38). Salvation, then, depends on faith in Christ who died on the cross (Gal 3:13), taking upon himself a curse found in Dt 21:23 (about executed criminals hanged in public view), to free us from the curse of the law (Gal 3:13). That the Gentile Galatians have received the promised Spirit (Gal 3:14) by faith and in no other way returns the argument to the experience cited in Gal 3:1–5. (Galatians, CHAPTER 3 |USCCB, n.d.)

Psalm 111 proclaims how God is revealed in Israel’s history.

* [Psalm 111] A Temple singer (Ps 111:1) tells how God is revealed in Israel’s history (Ps 111:2–10). The deeds reveal God’s very self, powerful, merciful, faithful. The poem is an acrostic, each verse beginning with a successive letter of the Hebrew alphabet.

* [111:1] In the assembled congregation of the upright: in the Temple, cf. Ps 149:1.

* [111:5] Food to those who fear him: probably a reference to the manna in the desert, which elsewhere is seen as a type of the Eucharist, cf. Jn 6:31–33, 49–51. (Psalms, PSALM 111 | USCCB, n.d.)

The Gospel of Luke, presents Jesus and Beelzebul and The Return of the Unclean Spirit.

* [11:19] Your own people: the Greek reads “your sons.” Other Jewish exorcists (see Acts 19:13–20), who recognize that the power of God is active in the exorcism, would themselves convict the accusers of Jesus. See also note on Mt 12:27.

* [11:22] One stronger: i.e., Jesus. Cf. Lk 3:16 where John the Baptist identifies Jesus as “mightier than I.” (Luke, CHAPTER 11 | USCCB, n.d.)

Eileen Wirth comments that we know from our own lived experiences that being in a family can be messy.

This complexity comes from deep love and intimacy. These people have known you for your entire life and have been witness to all the good and not so good phases of your life. And therein lies the beauty of family.

In today’s gospel we are being called to delve into this same love and intimacy with God. We are being reminded that we are a part of a larger family that has unconditional love flowing from the center. And even though life is messy, and complicated, and difficult to grasp at times there is a place you can go and be seen and loved in all your imperfections. 

The challenge for us is to accept this membership and our other family members for their warts and flaws. Let us pray today to embrace the love and grace that comes with being a member of God’s family. Let’s practice acceptance and understanding as we work to love ourselves and others. (Wirth, n.d.)

Don Schwager quotes “Jesus has conquered Satan,” by Cyril of Alexandria (376-444 AD).

"[Jesus] has conquered the ruler of this world. Having, so to speak, hamstrung him and stripped him of the power he possessed, he has given him over for a prey to his followers. He says, 'The strong man, being armed, guards his house; all his goods are in peace. But when one who is stronger than he shall come on him and overcome him, he takes away all his armor wherein he trusted and divides his spoil.' This is a plain demonstration and type of the matter depicted after the manner of human affairs... Before the coming of the Savior, he was in great power, driving and shutting up in his own stall flocks that were not his own but belonging to God over all. He was like some voracious and most insolent robber. Since the Word of God who is above all, the Giver of all might and Lord of powers attacked him, having become man, all his goods have been plundered and his spoil divided. Those of old who had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth and been brought near to God the Father by faith in his Son."(excerpt from COMMENTARY ON LUKE, HOMILY 81) (Schwager, n.d.)

Friar Jude Winkler reflects on the texts for today. The missionaries to the Galatians were Jewish Christians who criticized Paul as being anti-Jewish. So in this letter Paul uses midrash technique drawing a verse from here and a verse from there to make his argument. The children of Abraham, a man of faith had only three children and so Paul indicates they are children by faith not biologically. In midrash style Paul then quotes from a totally different book that proclaims lJesus took our curse upon itself. A verse from here and a verse from there is a midrash characteristic. In the Gospel of Luke Jesus is accused of healing by the power of Beelzebul. The Baal of Zebul and the Lord of the files are the origin of this name for the Devil. Friar Jude comments that after an exorcism “a house divided” cannot stand so If liberated a person has to take care of a demon returning with his friends.

The Word Among Us Meditation on Luke 11:15-26 comments that Jesus’ words reveal something so fundamental but so often overlooked: the kingdom of God is not hidden. It’s obvious! You can see it in people being set free from the devil’s harassment or from the grip of disease. In sins being forgiven and the burden of guilt and shame being lifted. In broken relationships being restored, fears being released, anxiety melting into peace. In other words, you may not be able to give a perfectly worded theological definition of the kingdom, but you certainly can recognize it when you see it.

These are just some indications that the kingdom has come to you—there are many more. If you see any of them, rejoice that the Lord has opened your eyes! Rejoice, too, that he is calling you to be a living sign of the kingdom to the people around you. May the light of the kingdom shine through you so that other people can see it and believe!

“Jesus, may your kingdom come—as you work through me!” (Meditation on Luke 11:15-26, 2026)

Father Richard Rohr, OFM, reflects on Cherokee descendant Randy Woodley author of “Planting for the Seventh Generation: What Is Ours to Do” who responds to Francis of Assisi’s deathbed invitation, “I have done what was mine to do. May Christ teach you what is yours”. An old Indian saying puts it more bluntly: The worst thing that can be said about a person is, “He acts like he has no relatives.”

Sound familiar? This is essentially the operating system of Western capitalism—the worldview that treats land as inventory, water as delivery system, people as labor units, and the sick as revenue streams. Take what you can, discard the rest, and never ask who’s downstream.

What my ancestors practiced was the opposite. They understood that humans are the younger siblings in creation—that the plants, animals, waters, and stones have been here longer and know how things work. Our job is not to dominate but to listen, learn, and contribute to the wellbeing of the whole. That’s not metaphor. That’s a survival strategy developed over thousands of years of living in reciprocal relationship with the land.

The mystics have always known that the separate self is an illusion—that we are woven into one another and into creation. That what we do to the least of these, we do to the Sacred. Indigenous peoples have been practicing that truth in daily life for millennia, not as theology to be debated but as a way of being to be lived. It goes by various names, but I call it the Harmony Way….

This is what contemplation should lead to—vulnerability. Not withdrawal from the world but deeper engagement with it. Not escape from suffering but the willingness to sit with it long enough to see clearly what is ours to do. Vulnerability requires living reflectively with yourself but also living deeply into the whole community of creation—all your relatives. Reference:

Randy S. Woodley, “Planting for the Seventh Generation: What Is Ours to Do” ONEING 14, What Is Ours to Do?” (CAC Publishing, 2026): 100–101, 102. (Rohr, n.d.)

We seek the inspiration of the Spirit to sharpen our judgement and seek justice as taught by Jesus and practiced faithfully as we work to honour our Baptismal Anointing as priest, prophet, and leader.

References

Galatians, CHAPTER 3 |USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 9, 2026, from https://bible.usccb.org/bible/galatians/3?7 

Luke, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved October 9, 2026, from https://bible.usccb.org/bible/luke/11? 

Meditation on Luke 11:15-26. (2026, October 8). The Word Among Us. Retrieved October 9, 2026, from https://wau.org/meditations/2026/10/08/1689572/ 

Psalms, PSALM 111 | USCCB. (n.d.). Daily Readings. Retrieved October 9, 2026, from https://bible.usccb.org/bible/psalms/111?1 

Rohr, R. (n.d.). Listen, Learn, and Contribute. Center for Action and Contemplation. Retrieved October 9, 2026, from https://cac.org/daily-meditations/listen-learn-and-contribute/ 

Schwager, D. (n.d.). If It Is by the Finger of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 9, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wirth, E. (n.d.). Daily Reflections | Creighton Online Ministries. Creighton Online Ministries. Retrieved October 9, 2026, from https://onlineministries.creighton.edu/daily-reflections 

Faith Praise and Prayer

The texts from the Roman Catholic Lectionary today invite our contemplation of the relationship between prayer and our life as Christians.

Faith Praise and Prayer

1st Reading: Galatians 3.1-5 Justification by Faith

* [3:1–14] Paul’s contention that justification comes not through the law or the works of the law but by faith in Christ and in his death (Gal 2:16, 21) is supported by appeals to Christian experience (Gal 3:1–5) and to scripture (Gal 3:6–14). The gift of God’s Spirit to the Galatians came from the gospel received in faith, not from doing what the law enjoins. The story of Abraham shows that faith in God brings righteousness (Gal 3:6; Gn 15:6). The promise to Abraham (Gal 3:8; Gn 12:3) extends to the Gentiles (Gal 3:14).

* [3:1] Stupid: not just senseless, for they were in danger of deserting their salvation.

* [3:2] Faith in what you heard: Paul’s message received with faith. The Greek can also mean “the proclamation of the faith” or “a hearing that comes from faith.”

* [3:3] On the contrast of Spirit and flesh, cf. Rom 8:1–11. Having received the Spirit, they need not be circumcised now.

* [3:4] Experience so many things: probably the mighty deeds of Gal 3:5 but possibly the experience of sufferings. (Galatians, CHAPTER 3 | USCCB, n.d.)

Response from Luke 1:69-70, 71-72, 73-75 The Canticle of Zechariah.

* [1:68–79] Like the canticle of Mary (Lk 1:46–55) the canticle of Zechariah is only loosely connected with its context. Apart from Lk 1:76–77, the hymn in speaking of a horn for our salvation (Lk 1:69) and the daybreak from on high (Lk 1:78) applies more closely to Jesus and his work than to John. Again like Mary’s canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Lk 1:76–77 to give Zechariah’s reply to the question asked in Lk 1:66.

* [1:69] A horn for our salvation: the horn is a common Old Testament figure for strength (Ps 18:3; 75:5–6; 89:18; 112:9; 148:14). This description is applied to God in Ps 18:3 and is here transferred to Jesus. The connection of the phrase with the house of David gives the title messianic overtones and may indicate an allusion to a phrase in Hannah’s song of praise (1 Sm 2:10), “the horn of his anointed.” (Luke, CHAPTER 1 | USCCB, n.d.)

The Gospel of Luke 11.5-13 Further Teachings on Prayer The Answer to 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.

* [11:13] The holy Spirit: this is a Lucan editorial alteration of a traditional saying of Jesus (see Mt 7:11). Luke presents the gift of the holy Spirit as the response of the Father to the prayer of the Christian disciple. (Luke, CHAPTER 11 | USCCB, n.d.)

Patrick Borchers asks So what does Jesus mean?  

I think Jesus means that God understands our hearts better than we do ourselves.  If we open our hearts, we will receive what we really want and need, even if it’s not exactly what we might think we want and need. (Borchers, 2026)

Don Schwager quotes “Ask by praying, seek by proper living, knock by persevering,” by Bede the Venerable, 672-735 A.D.

"Desiring that we arrive at the joys of the heavenly kingdom, our Lord and Savior taught us to ask these joys of him and promised that he would give them to us if we asked for them. 'Ask,' he said, 'and it will be given to you, seek and you will find, knock and it will be opened to you.' Dearly beloved..., we earnestly and with our whole heart must ponder these words of our Lord. He bears witness that the kingdom of heaven is not given to, found by and opened to those who are idle and unoccupied but to those who ask for it, seek after it and knock at its gates. The gate of the kingdom must be asked for by praying. It must be sought after by living properly. It must be knocked at by persevering." (excerpt from HOMILIES ON THE GOSPEL OF LUKE 2.51.20)(Schwager, n.d.)

Friar Jude Winker comments on the texts for today.

The Word Among Us Meditation on Galatians 3:1-5 (Meditation on Galatians 3:1-5, 2026)

Father Richard Rohr, OFM, reflects on how Francis and Bonaventure recognized the natural world as the place through which we learn to witness and love God.

We express our gratitude to the Spirit of God that reassures our fullness of life is in following the Way of Jesus.

References

Borchers, P. (2026, October 8). So what does Jesus mean? Creighton Online Ministries. Retrieved October 8, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-8-2026 

Galatians, CHAPTER 3 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 8, 2026, from https://bible.usccb.org/bible/galatians/3?1 

Luke, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved October 8, 2026, from https://bible.usccb.org/bible/luke/11? 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 8, 2026, from https://bible.usccb.org/bible/luke/1?69 

Meditation on Galatians 3:1-5. (2026, October 8). The Word Among Us. Retrieved October 8, 2026, from https://wau.org/meditations/2026/10/08/1689572/ 

Rohr, R. (n.d.). Praying with Creation. Center for Action and Contemplation. Retrieved October 8, 2026, from https://cac.org/daily-meditations/praying-with-creation/ 

Schwager, D. (n.d.). How Much More Will the Heavenly Father Give! Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 8, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Communion with Communities

 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/