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/ 

Present in Word and Bread

 The texts from the Roman Catholic Lectionary today, Thursday of Easter Octave, invite us to discover the Presence of Christ in Word and the Sacrament of the Bread of Life.

Fed by the Word

The Reading from the Acts of the Apostles presents the “kerygma” in Peter’s Speech.

* [3:13] Has glorified: through the resurrection and ascension of Jesus, God reversed the judgment against him on the occasion of his trial. Servant: the Greek word can also be rendered as “son” or even “child” here and also in Acts 3:26; 4:25 (applied to David); Acts 4:27; and Acts 4:30. Scholars are of the opinion, however, that the original concept reflected in the words identified Jesus with the suffering Servant of the Lord of Is 52:13–53:12.

* [3:14] The Holy and Righteous One: so designating Jesus emphasizes his special relationship to the Father (see Lk 1:35; 4:34) and emphasizes his sinlessness and religious dignity that are placed in sharp contrast with the guilt of those who rejected him in favor of Barabbas.

* [3:15] The author of life: other possible translations of the Greek title are “leader of life” or “pioneer of life.” The title clearly points to Jesus as the source and originator of salvation.

* [3:17] Ignorance: a Lucan motif, explaining away the actions not only of the people but also of their leaders in crucifying Jesus. On this basis the presbyters in Acts could continue to appeal to the Jews in Jerusalem to believe in Jesus, even while affirming their involvement in his death because they were unaware of his messianic dignity. See also Acts 13:27 and Lk 23:34.

* [3:18] Through the mouth of all the prophets: Christian prophetic insight into the Old Testament saw the crucifixion and death of Jesus as the main import of messianic prophecy. The Jews themselves did not anticipate a suffering Messiah; they usually understood the Servant Song in Is 52:13–53:12 to signify their own suffering as a people. In his typical fashion (cf. Lk 18:31; 24:25, 27, 44), Luke does not specify the particular Old Testament prophecies that were fulfilled by Jesus. See also note on Lk 24:26.

* [3:20] The Lord…and send you the Messiah already appointed for you, Jesus: an allusion to the parousia or second coming of Christ, judged to be imminent in the apostolic age. This reference to its nearness is the only explicit one in Acts. Some scholars believe that this verse preserves a very early christology, in which the title “Messiah” (Greek “Christ”) is applied to him as of his parousia, his second coming (contrast Acts 2:36). This view of a future messiahship of Jesus is not found elsewhere in the New Testament.

* [3:21] The times of universal restoration: like “the times of refreshment” (Acts 3:20), an apocalyptic designation of the messianic age, fitting in with the christology of Acts 3:20 that associates the messiahship of Jesus with his future coming.

* [3:22] A loose citation of Dt 18:15, which teaches that the Israelites are to learn the will of Yahweh from no one but their prophets. At the time of Jesus, some Jews expected a unique prophet to come in fulfillment of this text. Early Christianity applied this tradition and text to Jesus and used them especially in defense of the divergence of Christian teaching from traditional Judaism. (Acts of the Apostles, CHAPTER 3 | USCCB, n.d.)

Psalm 8 contrasts the smallness of humans with the dignity bestowed with God.

* [Psalm 8] While marvelling at the limitless grandeur of God (Ps 8:2–3), the psalmist is struck first by the smallness of human beings in creation (Ps 8:4–5), and then by the royal dignity and power that God has graciously bestowed upon them (Ps 8:6–9).

* [8:1] Upon the gittith: probably the title of the melody to which the Psalm was to be sung or a musical instrument.

* [8:3] With the mouths of babes and infants: the psalmist realizes that his attempts to praise such an awesome God are hopelessly inadequate and amount to little more than the sounds made by infants. Established a bulwark: an allusion to lost myth telling how God built a fortress for himself in the heavens in primordial times in his battle with the powers of chaos. This “bulwark” is the firmament. Enemy and avenger: probably cosmic enemies. The primeval powers of watery chaos are often personified in poetic texts (Ps 74:13–14; 89:11; Jb 9:13; 26:12–13; Is 51:9).

* [8:5] Man…a son of man: the emphasis is on the fragility and mortality of human beings to whom God has given great dignity.

* [8:6] Little less than a god: Hebrew ‘elohim, the ordinary word for “God” or “the gods” or members of the heavenly court. The Greek version translated ‘elohim by “angel, messenger”; several ancient and modern versions so translate. The meaning seems to be that God created human beings almost at the level of the beings in the heavenly world. Heb 2:9, translating “for a little while,” finds the eminent fulfillment of this verse in Jesus Christ, who was humbled before being glorified, cf. also 1 Cor 15:27 where St. Paul applies to Christ the closing words of Ps 8:7. (Psalms, PSALM 8 | USCCB, n.d.)

The Gospel of Luke presents the Appearance of Jesus to the Disciples in Jerusalem.

* [24:36–43, 44–49] The Gospel of Luke, like each of the other gospels (Mt 28:16–20; Mk 16:14–15; Jn 20:19–23), focuses on an important appearance of Jesus to the Twelve in which they are commissioned for their future ministry. As in Lk 24:6, 12, so in Lk 24:36, 40 there are omissions in the Western text.

* [24:39–42] The apologetic purpose of this story is evident in the concern with the physical details and the report that Jesus ate food.

* [24:46] See note on Lk 24:26. (Luke, CHAPTER 24 | USCCB, n.d.)

Carol Zuegner thinks about the disciples and the whole range of feelings they must have been experiencing after the events that led to Jesus’s crucifixion and death. Disbelief. Grief. Sorrow. Fear. Adrift in all of those feelings.

Even though Jesus spoke about this, called on the words of the prophets, fulfilled the words of the prophets, the disciples had a hard time figuring all of that out. They were incredulous with joy. It’s understandable in that fog of grief and fear. Jesus offers comfort and allays their fears from the very start. His first words: Peace be with you.

Now that we have celebrated Easter, a different kind of work begins after the days of Lent. How do I share the love and joy and peace of Christ in my life? How do I live out the Easter joy? What prayers, good works, and peace can I bring to those near to me and to the world? How can I overcome my fear and hesitancy and be fueled instead by the joy of the resurrection? I know I can start in small ways to find God in all things, to love my neighbor as myself, to forgive others as I hope to be forgiven. (Zuegner, n.d.)

Don Schwager quotes “The Easter Alleluia,” by Augustine of Hippo, 354-430 A.D.

"We are praising God now, assembled as we are here in church; but when we go on our various ways again, it seems as if we cease to praise God. But provided we do not cease to live a good life, we shall always be praising God. You cease to praise God only when you swerve from justice and from what is pleasing to God. If you never turn aside from the good life, your tongue may be silent but your actions will cry aloud, and God will perceive your intentions; for as our ears hear each others voices, so do God's ears hear our thoughts. " (excerpt from commentary on Psalm 148) (Schwager, n.d.)

The Word Among Us Meditation on Luke 24:35-48 comments that Jesus saw their doubt, but he patiently calmed their fears. He showed them his hands and feet, invited them to touch him, and ate fish with them. Even more, “he opened their minds to understand the Scriptures” and showed them how he had fulfilled God’s promises (24:45). As he had always done, he led them closer to himself, one step at a time.

And just as he did back then, he will lead you one step at a time.

How? He might highlight a verse from the daily readings and help it stick in your mind during the day. He might enlighten you as you use a commentary to learn about the historical context of a passage. Or he might give you an awareness that he is “with you always,” even when you’re lonely or afraid (Matthew 28:20). He might even give you a personal experience of his mercy, as though a light has turned on, enabling you to believe his promise: “Neither do I condemn you” (John 8:11). Each experience builds on the next, so that you become more and more confident that Jesus can teach you through his word.

Jesus wants to open your mind to hear his voice and understand the Scriptures. So spend time pondering and studying God’s word. Pause a few times during the day, and ask the Spirit to speak to you about it. You will be amazed, just as his disciples were!

“Jesus, help me to hear your voice speaking to me in Scripture today.” (Meditation on Luke 24:35-48, n.d.)

Friar Jude Winkler comments on the texts for today.

Fr. Richard Rohr, OFM, introduces Theologian Paula Gooder who describes how Jesus’s resurrection would have been interpreted as a sign that the end times—of justice, mercy, and love—had begun. A lot of the New Testament writers made sense of this by seeing Jesus’ resurrection as a radical and transforming event which changed the world now…. For them, Jesus’ resurrection signaled far, far more than a dead person living; it marked the start of a whole new way of being. The end times had begun, but not in their entirety. [1]

We can be encouraged by glimpses of resurrection in the here and now:

The world is as it always was with its wars, heartache, poverty, and oppressions, but … in the midst of conflict and aggression, we can, from time to time, see moments of reconciliation and of compassion. Occasions when the parent of a murdered son can forgive his killers, when a community can rise against the gangs that terrorize it and make it a better place, when we can rise above the petty arguments that spoil our human relationships are, for me, all a slice of the end times now. Some are dramatic world-changing occasions; others are small and apparently insignificant. Some affect whole nations and continents; others one or two individuals. The occasions may only be momentary and we quickly move back into the harsh reality of the everyday, but their effects linger, suggesting that new creation is possible and that transformation can happen.…

Belief in the resurrection is an act of rebellion against the evil, corruption and oppression that can so easily swamp us. Believing in the resurrection can be a refusal to accept the world as it is, that it can never change…. Believing in resurrection allows us to see the world with a long view, a perspective that looks backward to resurrection and forwards to the end times, recognizing traces of resurrection and end times in what is happening now. Believing in the resurrection can and should transform not only how we view the world, but how we live in it. We should become people in whom others can see new life, and people who introduce that new life wherever the world is stultifying and life-denying. Resurrection makes a difference not only to Jesus and the earliest disciples but also to us, as we live out our lives day by day. [2] (Rohr, n.d.)

We implore the Spirit to support our action to bring love, care, and compassion to the encounters with the people in our environment.

References

Acts of the Apostles, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved April 9, 2026, from https://bible.usccb.org/bible/acts/3?11 

Luke, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved April 9, 2026, from https://bible.usccb.org/bible/luke/24?35 

Meditation on Luke 24:35-48. (n.d.). Word Among Us. Retrieved April 9, 2026, from https://wau.org/meditations/2026/04/09/1540147/ 

Psalms, PSALM 8 | USCCB. (n.d.). Daily Readings. Retrieved April 9, 2026, from https://bible.usccb.org/bible/psalms/8?2 

Rohr, R. (n.d.). A Risen Existence. Center for Action and Contemplation. Retrieved April 9, 2026, from https://cac.org/daily-meditations/a-risen-existence/ 

Schwager, D. (n.d.). Jesus Opened Their Minds to Understand the Scriptures. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 10, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Zuegner, C. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 10, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-9-2026