Beliefs Blessings and Woes

 The texts from the Roman Catholic Lectionary today challenge us to prepare for the “cognitive dissonance” between our beliefs of good life and the woes of the anawim.

Answers for the Anawim

In the Reading from the First Letter to the Corinthians, Paul offers Advice to Virgins and Widows.

* [7:1–7] References to Paul’s own behavior (1 Cor 7:7–8) suggest that his celibate way of life and his preaching to the unmarried (cf. 1 Cor 7:25–35) have given some the impression that asceticism within marriage, i.e., suspension of normal sexual relations, would be a laudable ideal. Paul points to their experience of widespread immorality to caution them against overestimating their own strength (1 Cor 7:2); as individuals they may not have the particular gift that makes such asceticism feasible (1 Cor 7:7) and hence are to abide by the principle to be explained in 1 Cor 7:17–24.

* [7:17–24] On the ground that distinct human conditions are less significant than the whole new existence opened up by God’s call, Paul urges them to be less concerned with changing their states of life than with answering God’s call where it finds them. The principle applies both to the married state (1 Cor 7:1–16) and to the unmarried (1 Cor 7:25–38).

* [7:25–28] Paul is careful to explain that the principle of 1 Cor 7:17 does not bind under sin but that present earthly conditions make it advantageous for the unmarried to remain as they are (1 Cor 7:28). These remarks must be complemented by the statement about “particular gifts” from 1 Cor 7:7.

* [7:29–31] The world…is passing away: Paul advises Christians to go about the ordinary activities of life in a manner different from those who are totally immersed in them and unaware of their transitoriness. (1 Corinthians, CHAPTER 7 | USCCB, n.d.)

Psalm 45 proclaims majestic beauty is a sign of the future prosperity of the royal house.

* [Psalm 45] A song for the Davidic king’s marriage to a foreign princess from Tyre in Phoenicia. The court poet sings (Ps 45:2, 18) of God’s choice of the king (Ps 45:3, 8), of his role in establishing divine rule (Ps 45:4–8), and of his splendor as he waits for his bride (Ps 45:9–10). The woman is to forget her own house when she becomes wife to the king (Ps 45:11–13). Her majestic beauty today is a sign of the future prosperity of the royal house (Ps 45:14–17). The Psalm was retained in the collection when there was no reigning king, and came to be applied to the king who was to come, the messiah. (Psalms, PSALM 45 | USCCB, n.d.)

The Gospel of Luke presents the Sermon on the Plain.

* [6:20–26] The introductory portion of the sermon consists of blessings and woes that address the real economic and social conditions of humanity (the poor—the rich; the hungry—the satisfied; those grieving—those laughing; the outcast—the socially acceptable). By contrast, Matthew emphasizes the religious and spiritual values of disciples in the kingdom inaugurated by Jesus (“poor in spirit,” Mt 5:3; “hunger and thirst for righteousness,” Mt 5:6). In the sermon, blessed extols the fortunate condition of persons who are favored with the blessings of God; the woes, addressed as they are to the disciples of Jesus, threaten God’s profound displeasure on those so blinded by their present fortunate situation that they do not recognize and appreciate the real values of God’s kingdom. In all the blessings and woes, the present condition of the persons addressed will be reversed in the future. (Luke, CHAPTER 6 | USCCB, n.d.)

David Crawford has read the Sermon on the Plain in several translations in the hope to gain a new, Spirit-led perspective. The Message translation opens with:

You’re blessed when you’ve lost it all. God’s kingdom is there for the finding.

But it was the last part that really spoke to him:

But it’s trouble ahead if you think you have it made. What you have is all you’ll ever get.

And it’s trouble ahead if you’re satisfied with yourself. Your self will not satisfy you for long.

And it’s trouble ahead if you think life’s all fun and games. There’s suffering to be met, and you’re going to meet it.

There’s trouble ahead when you live only for the approval of others, saying what flatters them, doing what indulges them. Popularity contests are not truth contests—look how many scoundrel preachers were approved by your ancestors! Your task is to be true, not popular.

I am embarrassed to think how often I let anxieties take control of me, and in the process take my focus away from the One who faithfully provides all I need. I am embarrassed to think how many times I’ve viewed my successes as the result of my own creativity, intelligence, or effort, and then fail to be appropriately grateful. I could go on and on, but you get the idea.

Loving God, you love me and provide all I need. Forgive me the many times that I forget to thank you, that I fail to trust in you. I surrender my anxieties and fears to you. Let me find your joy as I serve you by serving others, as I love you by loving others. Thank you for everything. Amen. (Crawford, n.d.)

Don Schwager quotes “Jesus, though rich, became poor for us,” by Ambrose of Milan, 339-397 A.D.

"'Blessed,' it says, 'are the poor.' Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, 'A righteous poor man is better than a rich liar' (Proverbs 19:22). Blessed is the poor man who cried and whom the Lord heard (Psalm 34:6). Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world (John 14:30) finds nothing. Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake (2 Corinthians 8:9). Matthew fully revealed this when he said, 'Blessed are the poor in spirit' (Matthew 5:3). One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle?" (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 5.53-54) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today. In Paul’s time the world was believed to end marked by resurrection of the dead.  There may be little time before Jesus returns and people should remain in the state you are in. There is not time to change status. Then time went by and Jesus would return like a thief in the night so always be ready. The Beatitudes in Luke are set on the plain. In Matthew, they are part of the Sermon on the Mount. The format in Luke of four blessings and four curses is the more traditional pattern of most formulas in the bible. Matthew offers very spiritual blessings and Luke presents the poor in reality. In Luke, Jesus reaches out to the “anawim”, the financially and spiritually poor who have no security of their own. They were ready to embrace Jesus but the rich, already fully content, rejected Him. Friar Jude urges us to recognize our brokenness and to hold on to God for dear life.

The Word Among Us Meditation on Luke 6:20-26 comments that Jesus wants all his children to be filled with his blessings. He wants the hungry to be filled, both spiritually and materially. And he wants the well-fed to continue to prosper but also to have his heart of compassion and provide for those who are poor.

As we make Jesus our primary focus, as we seek to be filled with his love above all else, we’ll find our priorities changing. We’ll no longer be content only with meeting our own needs. Our eyes will be more opened to those living in want, and we’ll want to help them. We’ll see how empty a life centered only on ourselves truly is. We’ll see how it is a life of “woe” even here and now.

So fill yourself with Jesus. And let him help you fill the needs of those around you.

“Lord, teach me to be generous to others as you have been generous to me!” (Meditation on Luke 6:20-26, n.d.)

Brian McLaren normalizes painful experiences of doubt. For many of us, faith is our map of reality, our map of the universe. It tells us where we are, where we’ve been, where we’re going, where to turn. But as soon as our trusted map stops matching reality, we feel disoriented. We have no idea where to turn, what to do, how to survive.

This terror is especially real for people … who were taught that God is an almighty supreme being who demands absolute perfection and submission, a strict and demanding father, and a tough and exacting judge. Yes, we were also taught God is loving, gracious, and forgiving, but the one requirement God demands above all others is precisely the thing that doubters struggle with most: God demands firm, unwavering faith, which we understood to mean correct beliefs. To question those beliefs throws open the terrifying possibility that God might at any moment turn against us, punish us, reject us, maybe even send us to hell if we don’t get our beliefs straight and hold them tight, without doubt…. 

Doubt can breach the psychological fortress in which we’ve felt safe, tear up the internal map by which we’ve navigated the world, and threaten to separate us from God’s favor and love. (McLaren, n.d.)

We are grateful to the Spirit for awakening our understanding of the real economic and social conditions of humanity and guiding our response as people anointed in Baptism as priest, prophet, and leader in our environment. 

References

Crawford, D. (n.d.). Daily Reflection. Creighton On Line Ministries. Retrieved September 9, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-9-2026 

Luke, CHAPTER 6 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 9, 2026, from https://bible.usccb.org/bible/luke/6?20 

McLaren, B. (n.d.). The Cost of Doubt. Center for Action and Contemplation. Retrieved September 9, 2026, from https://cac.org/daily-meditations/the-cost-of-doubt/ 

Meditation on Luke 6:20-26. (n.d.). The Word Among Us: Homepage. Retrieved September 9, 2026, from https://wau.org/meditations/2026/09/09/1665864/ 

1 Corinthians, CHAPTER 7 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 9, 2026, from https://bible.usccb.org/bible/1corinthians/7?25 

Psalms, PSALM 45 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 9, 2026, from https://bible.usccb.org/bible/psalms/45?11 

Schwager, D. (n.d.). Blessed Are You Poor - Yours Is the Kingdom of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 9, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Healing Our Injury

 The texts from the Roman Catholic Lectionary today challenge us to address the wrongs we may experience in dealing with our community with compassion and love.

Gathered and Growing

The Reading from the Book of Ezekiel declares The Prophet as Sentinel.

* [33:2] Sentinel: the theme of the sentinel’s duty initiates a new commission to announce salvation (chaps. 33–48), just as the same command (3:17–21) opened Ezekiel’s ministry to announce judgment (chaps. 3–24).

Psalm 95 calls the people to praise and worship God. 

* [Psalm 95] Twice the Psalm calls the people to praise and worship God (Ps 95:1–2, 6), the king of all creatures (Ps 95:3–5) and shepherd of the flock (Ps 95:7a, 7b). The last strophe warns the people to be more faithful than were their ancestors in the journey to the promised land (Ps 95:7c–11). This invitation to praise God regularly opens the Church’s official prayer, the Liturgy of the Hours.

The Reading from the Letter of Paul to the Romans declares Love Fulfills the Law.

* [13:8–10] When love directs the Christian’s moral decisions, the interest of law in basic concerns, such as familial relationships, sanctity of life, and security of property, is safeguarded (Rom 13:9). Indeed, says Paul, the same applies to any other commandment (Rom 13:9), whether one in the Mosaic code or one drawn up by local magistrates under imperial authority. Love anticipates the purpose of public legislation, namely, to secure the best interests of the citizenry. Since Caesar’s obligation is to punish the wrongdoer (Rom 13:4), the Christian who acts in love is free from all legitimate indictment.

In the Gospel of Matthew, Jesus advises how to treat A Brother Who Sins.

* [18:15–20] Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. First there is to be private correction (Mt 18:15); if this is unsuccessful, further correction before two or three witnesses (Mt 18:16); if this fails, the matter is to be brought before the assembled community (the church), and if the sinner refuses to attend to the correction of the church, he is to be expelled (Mt 18:17). The church’s judgment will be ratified in heaven, i.e., by God (Mt 18:18). This three-step process of correction corresponds, though not exactly, to the procedure of the Qumran community; see 1QS 5:25–6:1; 6:24–7:25; CD 9:2–8. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Mt 18:19–20). Whether this prayer has anything to do with the preceding judgment is uncertain.

* [18:15] Your brother: a fellow disciple; see Mt 23:8. The bracketed words, against you, are widely attested but they are not in the important codices Sinaiticus and Vaticanus or in some other textual witnesses. Their omission broadens the type of sin in question. Won over: literally, “gained.”

* [18:16] Cf. Dt 19:15.

* [18:17] The church: the second of the only two instances of this word in the gospels; see note on Mt 16:18. Here it refers not to the entire church of Jesus, as in Mt 16:18, but to the local congregation. Treat him…a Gentile or a tax collector: just as the observant Jew avoided the company of Gentiles and tax collectors, so must the congregation of Christian disciples separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a one is to be set outside the fellowship of the community. The harsh language about Gentile and tax collector probably reflects a stage of the Matthean church when it was principally composed of Jewish Christians. That time had long since passed, but the principle of exclusion for such a sinner remained. Paul makes a similar demand for excommunication in 1 Cor 5:1–13.

* [18:18] Except for the plural of the verbs bind and loose, this verse is practically identical with Mt 16:19b and many scholars understand it as granting to all the disciples what was previously given to Peter alone. For a different view, based on the different contexts of the two verses, see note on Mt 16:19.

* [18:19–20] Some take these verses as applying to prayer on the occasion of the church’s gathering to deal with the sinner of Mt 18:17. Unless an a fortiori argument is supposed, this seems unlikely. God’s answer to the prayer of two or three envisages a different situation from one that involves the entire congregation. In addition, the object of this prayer is expressed in most general terms as anything for which they are to pray.

* [18:20] For where two or three…midst of them: the presence of Jesus guarantees the efficacy of the prayer. This saying is similar to one attributed to a rabbi executed in A.D. 135 at the time of the second Jewish revolt: “…When two sit and there are between them the words of the Torah, the divine presence (Shekinah) rests upon them” (Pirqê ’Abôt 3, 3).

Rev. Kent Beausoleil, SJ, comments that Jesus in today’s Gospel of Matthew speaks of this holy and human love as a sense of being righteous – which is different from being self-righteous. A love in action that is ‘righteous’ when we love ourselves and our sisters and brothers from the space of mercy and compassion rather than revenge, or of what can I get out of it.

To love then as God loves isn’t easy but it is something our hearts, our neighbor’s hearts, our world’s heart so desperately needs. We are all human, and so we are beholden to one another, but we may sometimes fear to take that prophetic stand to the unjust powers that be, because we feel what the heck, I’m not perfect.  I have no power, who’s going to listen to me. 

As humans, with the love of God in Christ by our side, we are more powerful for the good than we can ever imagine. With this divine love of Christ in us and with us may we make our voices be heard, our loving actions felt, and with hearts on fire bring hope to the world. God calls us, us ordinary humans, to grasp our holiness as well, and out of that prophetic and holy courage to fully and finally, all of us together, make a holy and human stand for God, for Good.

Don Schwager quotes “If someone has done you injury,” by Augustine of Hippo (354-430 AD).

"If someone has done you injury and you have suffered, what should be done? You have heard the answer already in today's scripture: 'If your brother sins against you, go and tell him his fault, between you and him alone.' If you fail to do so, you are worse than he is. He has done someone harm, and by doing harm he has stricken himself with a grievous wound. Will you then completely disregard your brother's wound? Will you simply watch him stumble and fall down? Will you disregard his predicament? If so, you are worse in your silence than he in his abuse. Therefore, when any one sins against us, let us take great care, but not merely for ourselves. For it is a glorious thing to forget injuries. Just set aside your own injury, but do not neglect your brother's wound. Therefore 'go and tell him his fault, between you and him alone,' intent upon his amendment but sparing his sense of shame. For it might happen that through defensiveness he will begin to justify his sin, and so you will have inadvertently nudged him still closer toward the very behavior you desire to amend. Therefore 'tell him his fault between you and him alone. If he listens to you, you have gained your brother,' because he might have been lost, had you not spoken with him. " (excerpt from Sermon 82.7)

Friar Jude Winkler comments on the texts for today The Prophet Ezekiel speaks as a watchman for Israel with the responsibility to tell the wicked about their sins. He is his brother’s keeper. To correct the errors in a loving way is our responsibility. The Romans note that all the commandments are contained in love your neighbour. Friar Jude expresses an exaggeration that our correction may be with a hug or a well placed size eleven! When Paul qualifies our obedience to civil authority, it depends on loving action. If you have to reconcile, do it according to this process. This letter comes at a time when the institution of the Church to bin and lose on earth was being applied to the community. Friar Jude comments that when two or three get together as a community and raise up our prayers we may intercede with other members of the Body, including saints.

The Word Among Us offers a Meditation on Psalm 95:1-2, 6-9. What does a pliable heart, open to the Spirit, look like? Above all, it is humble before God and wants to please him by becoming his instrument in the world.

Let’s cooperate with the Holy Spirit today. Imagine that you are a piece of clay being shaped by God’s loving hands. Picture him molding you; let him show you any rough spots that need extra attention. Yield to him, and let him smooth them out. You—and everyone around you—will be amazed at what God can do in you.

“Lord Jesus, give me a soft, pliable heart. Mold me into who you created me to be.”

Father Richard Rohr reflects on the place of doubt in a mature life of faith. He worries about “true believers” who cannot carry any doubt or anxiety at all.

 People who are so certain always seem, like Hamlet’s queen, to “protest too much” and try too hard. To hold the full mystery of life is always to endure its other half, which is the equal mystery of death and doubt. To know anything fully is always to hold that part of it which is still mysterious and unknowable. [1] 

Evoke the Spirit to help us address the question of how to be followers of Christ  “If someone has done you injury,”

Links to References

https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-6-2026  | Daily Reflection September 6, 2026 | Creighton Online Ministries

https://www.companionsofstanthony.org/reflections/  | Companions of St. Anthony

https://wau.org/meditations/2026/09/06/1663762/  | 23rd Sunday in Ordinary Time - Mass Readings and Catholic Daily Meditations for September 6, 2026 | The Word Among Us

https://cac.org/daily-meditations/the-dance-of-faith-doubt/  | The Dance of Faith and Doubt — Center for Action and Contemplation

https://www.dailyscripture.net/daily-meditation/  | Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations

https://bible.usccb.org/bible/readings/090626.cfm  | Twenty-third Sunday in Ordinary Time | USCCB

https://bible.usccb.org/bible/matthew/18?15  | Matthew, CHAPTER 18 | USCCB

https://bible.usccb.org/bible/romans/13?8  | Romans, CHAPTER 13 | USCCB

https://bible.usccb.org/bible/psalms/95?1  | Psalms, PSALM 95 | USCCB

https://bible.usccb.org/bible/ezekiel/33?7  | Ezekiel, CHAPTER 33 | USCCB

Signs and Separation

The texts from the Roman Catholic Lectionary today challenge us to consider how we respond to events that challenge us to go beyond what our five senses accept as reality.

Signs and Faith

The reading from the Acts of the Apostles proclaims Signs and Wonders of the Apostles Mission.

* [5:12–16] This, the third summary portraying the Jerusalem community, underscores the Twelve as its bulwark, especially because of their charismatic power to heal the sick; cf. Acts 2:42–47; 4:32–37. (Acts of the Apostles, CHAPTER 5 | USCCB, n.d.)

Psalm 118 is a thanksgiving liturgy.

* [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).

* [118:22] The stone the builders rejected: a proverb: what is insignificant to human beings has become great through divine election. The “stone” may originally have meant the foundation stone or capstone of the Temple. The New Testament interpreted the verse as referring to the death and resurrection of Christ (Mt 21:42; Acts 4:11; cf. Is 28:16 and Rom 9:33; 1 Pt 2:7). (Psalms, PSALM 118 | USCCB, n.d.)

The reading from the Book of Revelation proclaims the First Vision.

* [1:9–20] In this first vision, the seer is commanded to write what he sees to the seven churches (Rev 1:9–11). He sees Christ in glory, whom he depicts in stock apocalyptic imagery (Rev 1:12–16), and hears him describe himself in terms meant to encourage Christians by emphasizing his victory over death (Rev 1:17–20). (Revelation, CHAPTER 1 | USCCB, n.d.)

The Gospel of John describes Jesus Appearance to the Disciples and later to Thomas.

* [20:22] This action recalls Gn 2:7, where God breathed on the first man and gave him life; just as Adam’s life came from God, so now the disciples’ new spiritual life comes from Jesus. Cf. also the revivification of the dry bones in Ez 37. This is the author’s version of Pentecost. Cf. also the note on Jn 19:30.

* [20:23] The Council of Trent defined that this power to forgive sins is exercised in the sacrament of penance. See Mt 16:19; Mt 18:18.

* [20:28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: “and the Word was God.”

* [20:29] This verse is a beatitude on future generations; faith, not sight, matters.

* [20:30–31] These verses are clearly a conclusion to the gospel and express its purpose. While many manuscripts read come to believe, possibly implying a missionary purpose for John’s gospel, a small number of quite early ones read “continue to believe,” suggesting that the audience consists of Christians whose faith is to be deepened by the book; cf. Jn 19:35. (John, CHAPTER 20 | USCCB, n.d.)

Jim Caime, S.J. is not surprised that Thomas doubted. Belief isn’t just accepting a story. It’s about living it. And that kind of life leaves marks.

The ache of grief, the fatigue of caring, the heartbreak of watching others suffer. The daily effort to stay tender in a world that rewards hardness. The vulnerability of forgiving, of staying, of showing up again and again. These are not signs of failure. They’re signs that love has taken root in us.

And yet…some days, I am weary. I could just weep. The struggle isn’t over—it may just be beginning. But even then, Jesus comes. Not after we’ve figured it all out, but right in the middle of the mess. He comes through locked doors. He breathes peace. He shows his wounds. And he invites us to believe—not because it all makes sense, but because love still lives. (Caime, 2025)

Don Schwager quotes “Touching the Flesh, He Invokes the Word,” by Augustine of Hippo, 354-430 A.D.

"But when Jesus showed Thomas the very places where he had his doubts, Thomas exclaimed, "My Lord and my God." He touched his flesh, he proclaimed his divinity. What did he touch? The body of Christ. Was the body of Christ the divinity of Christ? The divinity of Christ was the Word; the humanity of Christ was soul and flesh. Thomas could not touch the soul, but he could perceive it, because the body that had been dead was moving about alive. But that Word is subject neither to change nor to contact, it neither regresses nor progresses, neither fails nor flourishes, because in the beginning was the Word, and the Word was with God, and the Word was God. That is what Thomas proclaimed. He touched the flesh, he invoked the Word, because the Word became flesh and dwelt among us." (excerpt from Sermon 145A) (Schwager, n.d.)

The Word Among Us Meditation on Revelation 1:9-13, 17-19 Jesus’ response to John is perfect for today’s celebration of Divine Mercy Sunday: “Do not be afraid” (Revelation 1:17). He didn’t tell John that there was no reason to fear; he touched him, offered a word of encouragement, and raised him up. That expression of love and intimacy overcame John’s fears and enabled him to stand before his glorious Lord. That’s what mercy is all about! It’s the perfect love of God, which “drives out fear” (1 John 4:18).

We can experience that mercy, too. Jesus knows that in the light of his glory, we are all frail and flawed. He knows that in the light of his truth, we often doubt and distrust. He knows we are not worthy to come to him on our own merits. Yet in his power and holiness and glory, he is patient with us. As he did for Thomas, he sees our weakness and shores up our faith. As he did for John, he calms our fearful hearts and assures us of his love.

So don’t be afraid to come to Jesus today. Don’t be afraid to let him see you as you truly are. Come and hear him say, “Do not be afraid.”

“Jesus, thank you for the depths of your mercy!” (Meditation on Revelation 1:9-13, 17-19, n.d.)

Friar Jude Winkler comments on the fame that comes to Peter through cure of sickness in the second book of Luke’s testimony, the Acts of the Apostles. The author identified as John in Revelation has a different theology and style from the author of John’s Gospel. Friar Jude reminds us that coming to faith from doubt is a powerful path.

Brian McLaren and guests explore how different ways of relating to nature can inspire new approaches to reality. He uses the language of friendship and respect to describe his own relationship with nature. We have a term for people who don’t respect boundaries: We call them narcissists. They’re always impeding and crossing boundaries to take advantage of us. We humans tend to have a narcissistic relationship with our fellow creatures, but there’s an option for generous friendship that creates a kind of reverence, respect, and enjoyment.

I think this is one of our real struggles with the natural world, of which we are a part. We’re so used to being in control of things that when the natural world demands legitimate respect from us, we think it’s being hostile. This is part of our current life curriculum as human beings—to learn appropriate respect after centuries and centuries of domination. It’s parallel to what people with privilege need to learn—whether it’s white privilege, male privilege, or the privilege of the rich. Privileged people are so used to acting in domineering ways that when you ask them to show proper respect, they feel they’re being deprived or persecuted. But this respect is something we need and it’s a matter of survival right now for us to learn it. [2] (McLaren, n.d.)

Our appreciation of the centrality of mercy to the work of Jesus followers is highlighted by the texts today and our contemplation of the life and ministry of Pope Francis.

References

Acts of the Apostles, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/acts/5?12 

Caime, J. (2025, April 27). Creighton U. Daily Reflection. Online Ministries. Retrieved April 27, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/042725.html 

John, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/john/2 0?19 

McLaren, B. (n.d.). Seeing Nature Differently. Center for Action and Contemplation. Retrieved April 27, 2025, from https://cac.org/daily-meditations/seeing-nature-differently/ 

Meditation on Revelation 1:9-13, 17-19. (n.d.). The Word Among Us: Homepage. Retrieved April 27, 2025, from https://wau.org/meditations/2025/04/27/1263066/ 

Psalms, PSALM 118 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/psalms/118?2 

Revelation, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/revelation/1?9 

Schwager, D. (n.d.). Unless I See - I Will Not Believe. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 27, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr27