Kingdom of Love and Mercy

The texts from the Roman Catholic Lectionary today, The Solemnity of Our Lord Jesus Christ, King of the Universe, invites us to consider the contrast between Jesus Kingdom and the Kingdoms of the World that are concerned with power and blind loyalty.

Christ the King

In the Reading from 2 Samuel, David is called to be King of All Israel.

a. [5:1–5] 1 Chr 11:1–3. (2 Samuel, CHAPTER 5 | USCCB, n.d.)

Psalm 122 is sung by pilgrims obeying the religious law to visit Jerusalem

* [Psalm 122] A song of Zion, sung by pilgrims obeying the law to visit Jerusalem three times on a journey. The singer anticipates joining the procession into the city (Ps 122:1–3). Jerusalem is a place of encounter, where the people praise God (Ps 122:4) and hear the divine justice mediated by the king (Ps 122:5). The very buildings bespeak God’s power (cf. Ps 48:13–15). May the grace of this place transform the people’s lives (Ps 122:6–9)! (Psalms, PSALM 122 | USCCB, n.d.)

The Reading from the Letter of Paul to the Colossians is a hymn celebrating the Preeminence of Christ in His Person and Work.

* [1:12–14] A summary about redemption by the Father precedes the statement in Col 1:15–20 about the beloved Son who is God’s love in person (Col 1:13). Christians share the inheritance…in light with the holy ones, here probably the angels (Col 1:12). The imagery reflects the Exodus (delivered…transferred) and Jesus’ theme of the kingdom. Redemption is explained as forgiveness of sins (cf. Acts 2:38; Rom 3:24–25; Eph 1:7).

* [1:15–20] As the poetic arrangement indicates, these lines are probably an early Christian hymn, known to the Colossians and taken up into the letter from liturgical use (cf. Phil 2:6–11; 1 Tm 3:16). They present Christ as the mediator of creation (Col 1:15–18a) and of redemption (Col 1:18b–20). There is a parallelism between firstborn of all creation (Col 1:15) and firstborn from the dead (Col 1:18). While many of the phrases were at home in Greek philosophical use and even in gnosticism, the basic ideas also reflect Old Testament themes about Wisdom found in Prv 8:22–31; Wis 7:22–8:1; and Sir 1:4. See also notes on what is possibly a hymn in Jn 1:1–18. (Colossians, CHAPTER 1 | USCCB, n.d.)

The Gospel of Luke presents Jesus' interaction with the “good thief” at The Crucifixion.

* [23:39–43] This episode is recounted only in this gospel. The penitent sinner receives salvation through the crucified Jesus. Jesus’ words to the penitent thief reveal Luke’s understanding that the destiny of the Christian is “to be with Jesus.” (Luke, CHAPTER 23 | USCCB, n.d.)

Rev. Jim Caime, SJ, comments that we know that it does not end on the Cross. Jesus is risen, and the Holy Spirit is with us. But He also shows us that this may be the cost of following Him where He leads. St. Paul calls the cross a “stumbling block” and says that discipleship often makes us “fools for Christ.”

Standing at the foot of the Cross, I understand why. Nothing about Christ’s kingship fits the categories of strength our world admires. Love like this is misunderstood. Mercy like this is mocked. Vulnerability like this appears foolish. And yet it is at the Cross—in what looks like defeat—that the true King is revealed.

Yet even here, our King remains close. He stands with us in the very places where discipleship becomes costly, where love becomes vulnerable, where fidelity requires courage. He has gone ahead of us into all of it—and He invites us to follow, one step, one yes, one moment of trust at a time. (Caime, 2025)

Don Schwager quotes “My kingdom is not of the world,” by Augustine of Hippo, 354-430 A.D.

"Listen, everyone, Jews and Gentiles, circumcised and uncircumcised. Listen, all kings of the earth. I am no hindrance to your rule in this world, for 'my kingdom is not of this world.' Banish the groundless fear that filled Herod the Great on hearing that Christ was born. More cruel in his fear than in his anger, he put many children to death (Matthew 2:3,16), so that Christ would also die. But 'my kingdom is not of this world,' says Christ. What further reassurance do you seek? Come to the kingdom that is not of this world. Do not be enraged by fear, but come by faith. In a prophecy Christ also said, 'He,' that is, God the Father, 'has made me king on Zion his holy mountain' (Psalm 2:6). But that Zion and that mountain are not of this world.

"What in fact is Christ's kingdom? It is simply those who believe in him, those to whom he said, 'You are not of this world, even as I am not of this world.' He willed, nevertheless, that they should be in the world, which is why he prayed to the Father, 'I ask you not to take them out of the world but to protect them from the evil one' (John 17:15-16). So here also he did not say, 'My kingdom is not' in this world but 'is not of this world.' And when he went on to prove this by declaring, 'If my kingdom were of this world, my servants would have fought to save me from being handed over to the Jews,' he concluded by saying not 'my kingdom is not here' but 'my kingdom is not from here.'

"Indeed, his kingdom is here until the end of time, and until the harvest it will contain weeds. The harvest is the end of the world, when the reapers, who are the angels, will come and gather out of his kingdom all causes of sin (Matthew 13:48-41). And this could not happen if his kingdom were not here. But even so, it is not from here, for it is in exile in the world. Christ says to his kingdom, 'You are not of the world, but I have chosen you out of the world' (John 15:19). They were indeed of the world when they belonged to the prince of this world, before they became his kingdom. Though created by the true God, everyone born of the corrupt and accursed stock of Adam is of the world. [But] everyone who is reborn in Christ becomes the kingdom that is no longer of the world. For God has snatched us from the powers of darkness and brought us into the kingdom of his beloved Son (Colossians 1:13). This is that kingdom of which he said, 'My kingdom is not of this world; my kingly power does not come from here." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 115.2) (Schwager, n.d.)

The Word Among Us Meditation on Luke 23:35-43 comments that Jesus, our King, came to give us greater gifts than any gift an earthly king could ever give.

When the thief on the cross asked Jesus to remember him, Jesus promised, “Today you will be with me in Paradise” (Luke 23:43). Let’s follow this man’s example and honor our King by surrendering our lives to him. Let’s open our hands and receive his overflowing gifts of mercy, love, and forgiveness. Most of all, let’s praise our King for giving us the greatest gift of all: eternal life!

“Lord Jesus Christ, you are my King. I surrender my life to you.” (Meditation on Luke 23:35-43, n.d.)

Friar Jude Winkler comments that  2 Samuel presents the episode in which the ten tribes of the North go to David and they ask him to be the king of all Israel. The hymn in 1 Colossians and the concept of “icon” makes the person present. Jesus, in the Nicene creed is generated from the Father. Jesus is presented as the Wisdom of the Hebrew Testament. He is above the choirs of angels which is contrary to Greek consideration of the superiority of spiritual beings. The first fruits are offered to God as Jesus as the fullness of the revelation of God. Jesus made peace through His death on the Cross both eternal and incarnate. In Luke’s Gospel we encounter Jesus and the “good thief” who defended Jesus' innocence. The idea of salvation in Luke is “realized eschatology” that begins with knowing Jesus. Friar Jude comments that the inscription “King of the Jews”  is a portion of our celebration of Jesus as King of the Universe.

Fr. Mike Schmitz draws our attention to the cultural division present in the early Church and the origin of the ordination to the diaconate. He also discusses Paul’s frustration with those who didn’t recognize Jesus as the Christ and offers consolation to those who experience this in the hearts and minds of those close to them, as Paul did. Today’s readings are Acts 6, Romans 9-10, and Proverbs 27:10-12.

Father Richard Rohr, OFM, reminds us that when we receive everything as a gift, we can live gratefully, allowing the energies of life and love to flow through us for the benefit of the whole. Our life is not our own; yet, at some level, enlightened people know that their life has been given to them as a sacred trust. They live in gratitude and confidence, and they try to let the flow continue through them. They know that “love is repaid by love alone,” as both St. Francis of Assisi and St. Thérèse of Lisieux have said. [2] 

It is important that we ask, seek, and knock to keep ourselves in right relationship with life itself. Life is a gift, totally given to us without cost, every day of it, and every part of it. A daily and chosen attitude of gratitude will keep our hands open to expect that life, allow that life, and receive that life at ever-deeper levels of satisfaction—but never to think we deserve it. Those who live with such open and humble hands receive life’s “gifts, full measure, pressed down, shaken together, and running over into their lap” (Luke 6:38). In my experience, if we are not radically grateful every day, resentment always takes over. Moreover, to ask for “our daily bread” is to recognize that it is already being given. Not to ask is to take our own efforts, needs, and goals—and ourselves—far too seriously. [3] (Rohr, n.d.)

We ponder the love and sacrifice in the Kingdom of Jesus and seek the guidance of the Spirit as we strive to reject the “Kings” who offer examples of self aggrandizement and greed in deep contrast to the Kingdom of God.

References

Caime, J. (2025, November 23). Daily Reflection November 23, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved November 23, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-23-2025 

Colossians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved November 23, 2025, from https://bible.usccb.org/bible/colossians/1?12 

Luke, CHAPTER 23 | USCCB. (n.d.). Daily Readings. Retrieved November 23, 2025, from https://bible.usccb.org/bible/luke/23?35 

Meditation on Luke 23:35-43. (n.d.). Word Among Us. Retrieved November 23, 2025, from https://wau.org/meditations/2025/11/23/1433214/ 

Psalms, PSALM 122 | USCCB. (n.d.). Daily Readings. Retrieved November 23, 2025, from https://bible.usccb.org/bible/psalms/122?1 

Rohr, R. (n.d.). Gratitude and Humility. Center for Action and Contemplation. Retrieved November 23, 2025, from https://cac.org/daily-meditations/gratitude-and-humility/ 

Schwager, D. (n.d.). Jesus, Remember Me When You Come into Your Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 23, 2025, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved November 23, 2025, from https://bible.usccb.org/bible/2samuel/5?1 

Love and Guidance

The texts from the Roman Catholic Lectionary today, Memorial of the Blessed Virgin Mary, Mother of the Church, invite us to give thanks for the life of Mary that shapes our understanding of love, surrender, compassion, and relationship to Jesus.

St Mary's Basilica

The passage from the Book of Genesis presents the Expulsion from Eden.

* [3:14] Each of the three punishments (the snake, the woman, the man) has a double aspect, one affecting the individual and the other affecting a basic relationship. The snake previously stood upright, enjoyed a reputation for being shrewder than other creatures, and could converse with human beings as in vv. 1–5. It must now move on its belly, is more cursed than any creature, and inspires revulsion in human beings (v. 15).

* [3:15] They will strike…at their heel: the antecedent for “they” and “their” is the collective noun “offspring,” i.e., all the descendants of the woman. Christian tradition has seen in this passage, however, more than unending hostility between snakes and human beings. The snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), whose eventual defeat seemed implied in the verse. Because “the Son of God was revealed to destroy the works of the devil” (1 Jn 3:8), the passage was understood as the first promise of a redeemer for fallen humankind, the protoevangelium. Irenaeus of Lyons (ca. A.D. 130–200), in his Against Heresies 5.21.1, followed by several other Fathers of the Church, interpreted the verse as referring to Christ, and cited Gal 3:19 and 4:4 to support the reference. Another interpretive translation is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought to refer to Mary, the mother of the messiah. In Christian art Mary is sometimes depicted with her foot on the head of the serpent.

* [3:20] The man gives his wife a more specific name than “woman” (2:23). The Hebrew name hawwa (“Eve”) is related to the Hebrew word hay (“living”); “mother of all the living” points forward to the next episode involving her sons Cain and Abel. (Genesis, CHAPTER 3, n.d.)

The text from the Book of Acts describes The First Community in Jerusalem.

k. [1:12–14] Lk 6:14–16.

l. [1:14] Lk 23:49. (Acts of the Apostles, CHAPTER 1, n.d.)

Psalms 87 is a song of Zion.

* [Psalm 87] A song of Zion, like Ps 46; 48; 76; 132.

* [87:2] The gates: the city itself, a common Hebrew idiom.

* [87:5–6] The bond between the exile and the holy city was so strong as to override the exile’s citizenship of lesser cities. (Psalms, PSALM 87, n.d.)

The Gospel of John presents the Crucifixion of Jesus and the flow of Blood and Water.

* [19:25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40).

* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled.

* [19:28] The scripture…fulfilled: either in the scene of Jn 19:25–27, or in the I thirst of Jn 19:28. If the latter, Ps 22:16; 69:22 deserve consideration.

* [19:29] Wine: John does not mention the drugged wine, a narcotic that Jesus refused as the crucifixion began (Mk 15:23), but only this final gesture of kindness at the end (Mk 15:36). Hyssop, a small plant, is scarcely suitable for carrying a sponge (Mark mentions a reed) and may be a symbolic reference to the hyssop used to daub the blood of the paschal lamb on the doorpost of the Hebrews (Ex 12:22).

* [19:30] Handed over the spirit: there is a double nuance of dying (giving up the last breath or spirit) and that of passing on the holy Spirit; see Jn 7:39 which connects the giving of the Spirit with Jesus’ glorious return to the Father, and Jn 20:22 where the author portrays the conferral of the Spirit.

* [19:34–35] John probably emphasizes these verses to show the reality of Jesus’ death, against the docetic heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism. (John, CHAPTER 19, n.d.)

Vivian Amu comments that today is the memorial of Blessed Mary, Mother of the Church. When Jesus entrusted his mother to his disciple, saying, "Behold, your mother," and entrusted his disciple to his mother, saying, "Woman, behold your son," he invited all believers into a new family. A family knit together by love, compassion, networks of care, support, and mutual responsibility.

Mary's faithfulness shows us that good fruit only grows from a surrendered life, and not from the number of scripture verses we can quote, nor by our titles or ranks, nor by how well a presider can preach, or our public displays of faith, or how loudly and passionately we can pray. We might be able to sing hymns, preach, advise, lead worship, serve in every church committee, and participate in every religious activity, but who are we when no one is watching? True faith challenges us to forgive, act despite doubt, and care for others beyond our immediate circles, transforming isolation into community and belonging. God needs more people to carry the nature of Christ. So today, let us say "Yes" as Mary did. Let us ask God to prune us, break us, shape us, redefine us, and change us, just as Mary was. All for the greater glory of God. (Amu, 2025)

The Word Among Us Meditation on Genesis 3:9-15, 20 comments that as Mother of the Church, Mary reminds us that Jesus has made us a family and called us to support one another on our journey toward the kingdom of heaven.

Mary is your mother. And as your mother, she is here to tell you that sin does not have the final word. She is here to comfort you, to take your hand in hers, and to help you fix your eyes on her son, Jesus.

“Mary, thank you for being the Mother of the Church and my Mother!” (Meditation on Genesis 3:9-15, 20, n.d.)

Friar Jude Winkler comments on the etiology, a story to explain a mystery not literal, in Genesis that presents the relationship between Eve and the Serpent. The Genesis passage, written in the time of David, may connect to the conflict with Moab. Friar Jude notes that the matrimonial symbolism of Levirate marriage in John’s Gospel, points to our marriage to the Church to raise children for Christ.

James Finley describes the wisdom that comes from contemplative reading, as taught by the Carthusian monk Guigo II (c. 1114–1188).

Spiritual reading is not limited to the reading of Scripture…. Reading Guigo and other works of spiritual wisdom can embody our search for God. As we search for God in the writings of the mystics, we can experience in their words something of the experience of God the mystics are writing about…. As you continue on in your own spiritual journey you will no doubt come across those spiritual books, written by authors both ancient and contemporary, that you will learn to cherish. These are the books we never really finish. For each time we open them and read a few passages, we once again recognize something of ourselves and the path along which we are being led…. (Finley, n.d.)

We ponder the role of “Mother” as an essential component to our experience of Love as a Church community and implore the Spirit to guide our action as children of God.

References

Acts of the Apostles, CHAPTER 1. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/acts/1? 

Amu, V. (2025, June 9). Creighton U. Daily Reflection. Online Ministries. Retrieved June 9, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/060925.html 

Finley, J. (n.d.). Chewing on Sacred Texts. Center for Action and Contemplation. Retrieved June 9, 2025, from https://cac.org/daily-meditations/chewing-on-sacred-texts/ 

Genesis, CHAPTER 3. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/genesis/3?9 

John, CHAPTER 19. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/john/19?25 

Meditation on Genesis 3:9-15, 20. (n.d.). The Word Among Us: Homepage. Retrieved June 9, 2025, from https://wau.org/meditations/2025/06/09/1303079/ 

Psalms, PSALM 87. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/psalms/87?1