Reflect on Relationship

 The texts from the Roman Catholic Lectionary today, The Ascension of the Lord, invite us to take up the mission of building relationships with disciples throughout our environment.

A reflection of Love

The Reading from the Acts of the Apostles proclaims The Promise of the Spirit and The Ascension of Jesus.

* [1:1–26] This introductory material (Acts 1:1–2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3–5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6–11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12–26).

* [1:3] Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf. Dt 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Lk 24:50–53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit—the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke’s understanding of salvation history, the ascension also marks the end of the time of Jesus (Lk 24:50–53) and signals the beginning of the time of the church.

* [1:4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Lk 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.

* [1:6] The question of the disciples implies that in believing Jesus to be the Christ (see note on Lk 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church.

* [1:7] This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf. Mk 13:32; 1 Thes 5:1–3.

* [1:8] Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to “the ends of the earth,” the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome. (Acts of the Apostles, n.d.)

Psalm 47 calls on the nations to acknowledge the universal rule of Israel’s God.

 

* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9).

* [47:5] Our heritage…the glory: the land of Israel (cf. Is 58:14), which God has given Israel in an act of sovereignty.

* [47:6] God has gone up: Christian liturgical tradition has applied the verse to the Ascension of Christ. (Psalm 27, n.d.)

The Reading from the Letter of Paul to the Ephesians presents The Church as Christ’s Body.

* [1:15–23] See note on Rom 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3–20. The prayer moves from God and Christ (Eph 1:17, 20–21) to the Ephesians (Eph 1:17–19) and the church (Eph 1:22–23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17–19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19–21) and in appointing him head of the church (Eph 1:22–23). For the allusion to angelic spirits in Eph 1:21, see Rom 8:38 and Col 1:16. Here, as in 1 Cor 15:24–25 and Col 2:15, every such principality and power is made subject to Christ. (Ephesians, CHAPTER 1 | USCCB, n.d.)

The Gospel of Matthew presents The Commissioning of the Disciples.

* [28:16–20] This climactic scene has been called a “proleptic parousia,” for it gives a foretaste of the final glorious coming of the Son of Man (Mt 26:64). Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to belief in Jesus and obedience to his commandments.

* [28:16] The eleven: the number recalls the tragic defection of Judas Iscariot. To the mountain…ordered them: since the message to the disciples was simply that they were to go to Galilee (Mt 28:10), some think that the mountain comes from a tradition of the message known to Matthew and alluded to here. For the significance of the mountain, see note on Mt 17:1.

* [28:17] But they doubted: the Greek can also be translated, “but some doubted.” The verb occurs elsewhere in the New Testament only in Mt 14:31 where it is associated with Peter’s being of “little faith.” For the meaning of that designation, see note on Mt 6:30.

* [28:18] All power…me: the Greek word here translated power is the same as that found in the LXX translation of Dn 7:13–14 where one “like a son of man” is given power and an everlasting kingdom by God. The risen Jesus here claims universal power, i.e., in heaven and on earth.

* [28:19] Therefore: since universal power belongs to the risen Jesus (Mt 28:18), he gives the eleven a mission that is universal. They are to make disciples of all nations. While all nations is understood by some scholars as referring only to all Gentiles, it is probable that it included the Jews as well. Baptizing them: baptism is the means of entrance into the community of the risen one, the Church. In the name of the Father…holy Spirit: this is perhaps the clearest expression in the New Testament of trinitarian belief. It may have been the baptismal formula of Matthew’s church, but primarily it designates the effect of baptism, the union of the one baptized with the Father, Son, and holy Spirit.

* [28:20] All that I have commanded you: the moral teaching found in this gospel, preeminently that of the Sermon on the Mount (Mt 5–7). The commandments of Jesus are the standard of Christian conduct, not the Mosaic law as such, even though some of the Mosaic commandments have now been invested with the authority of Jesus. Behold, I am with you always: the promise of Jesus’ real though invisible presence echoes the name Emmanuel given to him in the infancy narrative; see note on Mt 1:23. End of the age: see notes on Mt 13:39 and Mt 24:3. (Matthew Chapter 28, n.d.)

Rev. Andy Alexander, SJ, (in 2008) comments that we are called to take His place in this world and to share the Good News with others - to make a real difference in bringing others to the Lord. Another simple, quick examination of my conscience can help. This involves a quick “self-grading.” 1) What grade would I give my fundamental relationship with the Lord in my everyday life? A? B? C? D? 2) Now, grade what do I give my efforts at self-sacrificing love for the people closest to me, for those people with whom I struggle, and for the poor of the earth? A? B? C? D?

The point of these moments of self-awareness is not to make us feel guilty, ashamed, or discouraged. They help us, in the same way the disciples were helped, to head up the road back to Jerusalem and await the coming of the Holy Spirit. “You will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.” The Greek word Luke uses here is dunamis, which is translated “power.” We get our words “dynamic” and “dynamite” from this word. The Spirit gives us something that can give a new dynamism to our lives, a new ability to do more than we could imagine, to be Jesus’ witnesses.

Come, Holy Spirit, gift of Jesus and the Father. Come into my heart and give me peace. Please come and open the eyes of my heart. Give me more joy and more hope. Heal what needs to be healed. Warm what is cold in me. Set my heart free to forgive. Enkindle within me the fire of your own love. Let me heal and warm other hearts to know Jesus’ healing love. Let me hear the cry of the poor. Let me join you in renewing the face of the earth! (Alexander, 2026)

 

The reflection of Don Schwager for the Ascension was retrieved May 14, 2026 and is available at https://davmacit.blogspot.com/2026/05/chosen-for-love-and-hope.html 

The Word Among Us Meditation on Ephesians 1:17-23 comments that we lift our hearts to imagine Jesus as he “mounts his throne amid shouts of joy” and takes his seat at his Father’s right hand in glory (Psalm 47:6). And what better way to lift up our hearts than by recalling the truths proclaimed in today’s first reading!

What do we do with this glorious knowledge? We can imitate the disciples, who stood gazing at the heavens as they saw Jesus lifted up (Acts 1:11). And we can follow his command in today’s Gospel: “Go . . . and make disciples of all nations” (Matthew 28:19).

“Jesus help me to see your ascended glory. May it move me to proclaim you to the world!” (Meditation on Ephesians 1:17-23, n.d.)

Friar Jude Winkler comments that the reading from Acts of the Apostles is a Prologue written to  Theophilus, a name for Christians, the lovers of God. As Jesus went to the heavens two men in white appeared like the angels that is reminiscent of the angels at the Tomb. Could Jesus have just disappeared? Instead He gave a mandate to preach to the ends of the earth as far as Rome. The mission starts in the spiritual center Jerusalem and arrives in the political centre, Rome. The passage from Ephesians is a blessing to receive knowledge and wisdom. Jesus is declared superior to the angels to contradict the Greek philosophy that spiritual things were better than material things. Jesus is proclaimed as above all things. In the end of the Gospel of Matthew, the disciples receive the mandate to go to all the nations to baptize them. Friar Jude notes ten different themes including power and direction in Matthew are divided into five sections representing a new Torah for the New Israel. He identifies a repetition technique to instill in students a mandate and a promise that Christ will be with them until the end of time.

In his book Just This, Father Richard Rohr considers how contemplative prayer allows us to release our thoughts, finding deeper wisdom and guidance. Through regular practice of contemplation, we become less and less interested in protecting this self-created, relative identity. We don’t have to attack it; it calmly falls away of its own accord, and we experience a kind of natural humility. 

If our prayer goes deep, “invading” our unconscious, as it were, our whole view of the world will change from fear to connection. We won’t live inside our fragile and encapsulated self anymore, nor will we feel any need to protect it. In meditation, we move from ego consciousness to soul awareness, from being fear-driven to being love-drawn. That’s it in a few words! 

Of course, we only have the courage to do this if Someone Else is holding us, taking away our fear, doing the knowing, and satisfying our desire for a Great Lover. If we can allow that Someone Else to lead us in this dance, we will live with new vitality, a natural gracefulness, and inside of a Flow that we did not create. It is the life of the Trinity, spinning through us. [2] (Rohr, n.d.)

We contemplate the possible irony of the Ascension in our mission to make disciples in all aspects of human endeavour, even as we present Jesus' return to a Spiritual Presence connected to us through the love which is the Holy Spirit.

References

Acts of the Apostles. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 17, 2026, from https://bible.usccb.org/bible/acts/1?11 

Alexander, A. (2026, May 17). Daily Reflection May 17, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved May 17, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-17-2026 

Ephesians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved May 17, 2026, from https://bible.usccb.org/bible/ephesians/1?17 

Matthew Chapter 28. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 17, 2026, from https://bible.usccb.org/bible/matthew/28?16 

Meditation on Ephesians 1:17-23. (n.d.). Word Among Us. Retrieved May 17, 2026, from https://wau.org/meditations/2026/05/17/1569192/ 

Psalm 27. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 17, 2026, from https://bible.usccb.org/bible/psalms/47?2 

Rohr, R. (n.d.). From Fear-Driven to Love-Drawn. Center for Action and Contemplation. Retrieved May 17, 2026, from https://cac.org/daily-meditations/from-fear-driven-to-love-drawn/ 

Light and Law

The texts from the Roman Catholic Lectionary today challenge us to ponder the process we use to make decisions about how we relate to the needs of people in our environment.

Light in our Laws

In the Reading from the First Book of Samuel, Samuel Anoints David.

* [16:1] David is anointed two more times after Saul’s death (2 Sm 2:4; 5:3). In 17:28, his brother Eliab is not aware of David’s selection. These repetitions and inconsistencies reflect the final editor’s use of multiple sources.

a. [16:1] Ru 4:17–22; 1 Kgs 1:39; 1 Chr 11:3; Is 11:1; Mt 2:6; Lk 2:4.

b. [16:3] 1 Sm 9:13, 22, 24.

c. [16:5] 1 Sm 9:12–13; 20:26; Ex 19:10; Jb 1:5.

d. [16:7] 1 Sm 10:23–24; 1 Kgs 11:4; 1 Chr 28:9; Prv 15:11; Jer 17:10; 20:12; Lk 16:15; Acts 1:24.

e. [16:8–11] 1 Sm 17:12–13; 1 Chr 2:13–15.

f. [16:11] 1 Sm 17:15, 28, 34; 2 Sm 7:8; Ps 78:70–71.

g. [16:12] 1 Sm 9:2.

h. [16:13] 1 Sm 10:6; 11:6; Jgs 3:10; 9:9; Sir 46:13. (1 Samuel, CHAPTER 16 | USCCB, n.d.)

Psalm 23 proclaims God’s loving care under the figure of a shepherd.

* [Psalm 23] God’s loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Ps 23:1–4) and a host’s generosity toward a guest (Ps 23:5–6). The imagery of both sections is drawn from traditions of the exodus (Is 40:11; 49:10; Jer 31:10). (Psalms, PSALM 23 | USCCB, n.d.)

The Reading from the Letter to the Ephesians declares a Duty to Live in the Light.

* [5:14] An early Christian hymn, possibly from a baptismal liturgy. For the content compare Eph 2:5–6; 3:9 and Is 60:1. (Ephesians, CHAPTER 5 | USCCB, n.d.)

In the Reading from the Gospel of John, Jesus heals the Man Born Blind.

* [9:1–10:21] Sabbath healing of the man born blind. This sixth sign is introduced to illustrate the saying, “I am the light of the world” (Jn 8:12; 9:5). The narrative of conflict about Jesus contrasts Jesus (light) with the Jews (blindness, Jn 9:39–41). The theme of water is reintroduced in the reference to the pool of Siloam. Ironically, Jesus is being judged by the Jews, yet the Jews are judged by the Light of the world; cf. Jn 3:19–21.

* [9:2] See note on Jn 5:14, and Ex 20:5, that parents’ sins were visited upon their children. Jesus denies such a cause and emphasizes the purpose: the infirmity was providential.

* [9:7] Go wash: perhaps a test of faith; cf. 2 Kgs 5:10–14. The water tunnel Siloam (= Sent) is used as a symbol of Jesus, sent by his Father.

* [9:14] In using spittle, kneading clay, and healing, Jesus had broken the sabbath rules laid down by Jewish tradition.

* [9:22] This comment of the evangelist (in terms used again in Jn 12:42; Jn 16:2) envisages a situation after Jesus’ ministry. Rejection/excommunication from the synagogue of Jews who confessed Jesus as Messiah seems to have begun ca. A.D. 85, when the curse against the mînîm or heretics was introduced into the “Eighteen Benedictions.”

* [9:24] Give God the praise!: an Old Testament formula of adjuration to tell the truth; cf. Jos 7:19; 1 Sm 6:5 LXX. Cf. Jn 5:41.

* [9:32] A person born blind: the only Old Testament cure from blindness is found in Tobit (cf. Tb 7:7; 11:7–13; 14:1–2), but Tobit was not born blind.

* [9:39–41] These verses spell out the symbolic meaning of the cure; the Pharisees are not the innocent blind, willing to accept the testimony of others. (John, CHAPTER 9 | USCCB, n.d.)

Candice Tucci, OSF, comments that the people in the readings today declined to “see with their hearts.” They were in darkness and unable to acknowledge the unexpected. They refused to accept the long-awaited anticipated messiah. Jesus, the Word made flesh, was before them. But, behold, a blind person saw and experienced Jesus, not only physically, but with the heart. 

Jesus also emphasized that blindness, and may I say, other afflictions are not because of parental sins. Or maybe some hardships are? We are human, and life happens. Through each of our lives, within the experiences of our afflictions, God works the unexpected that helps to bring us to wholeness and peace. We live and work within our abilities and shortcomings. There are times we seek forgiveness.   Let us remember and pray the Serenity Prayer by Reinhold Niebuhr.

God, grant me the Serenity to accept the things I cannot change,

Courage to change the things I can,

And Wisdom to know the difference.  

                                         

With faith, we recognize the grace given when the “Spirit might rush upon us.” The works of God are made visible in the mutual building up of the reign of God. God does God’s part, and we do ours in faith, with hope, and in the practice of charity.

 

In life, it is true, we may sometimes encounter resistance. Even our own. Why? Something to think about. But here, the Pharisees refused to believe in what was before their eyes. They lost the spirit of recognizing unexpected kindness and compassion in their midst. They lacked sight of their call. They were in the dark, unable to see who was present in the light of day. Anticipation of the coming of a messiah may have been forgotten. But here, before them, was Jesus, the Light of the world. (Tucci, 2026)

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

"I entered into my inmost self with You, Lord, as my guide - And this I was able to do because You were my helper. I entered in and saw with the eye of my soul, the unchangeable Light, very different from earthly lights. It was above my mind but not the way oil is above water or heaven above the earth. It was superior because it made me, and I inferior because I was made by it. Those who know the truth know this light, and those who know it know eternity - It is charity that knows it." (excerpt from Confessions 7,10) (Schwager, n.d.)

Friar Jude Winkler was not available at publication time.

The Word Among Us Meditation on Ephesians 5:8-14 comments that Paul gives us some advice on what living as “children of light” looks like. He tells us to “learn what is pleasing to the Lord” (Ephesians 5:8, 10). And how do we do that? By being consistent in prayer, by pondering the Scriptures, and by staying “awake” to the Spirit (5:13). When we let Jesus shed his light into our hearts, we experience greater freedom and healing from sin. As we allow his light to shine through us, we are able to guide others to him.

In the same way in which natural light is essential for our physical life, we need the spiritual light of Christ to keep our inner lives healthy. And when his light shines through us, we will produce “every kind of goodness and righteousness and truth” (Ephesians 5:9).

“Jesus, you are my light! Help me to let your light shine through me.” (Meditation on Ephesians 5:8-14, n.d.)

Fr. Richard Rohr, OFM, identifies how Jesus challenged the strict laws of his day that governed what was “honorable” and what was not. On some level, we all create “meritocracies” or worthiness systems and invariably base them on some kind of purity code—racial, national, sexual, moral, or cultural. This material makes up much of Leviticus and Numbers, and also is the compulsion of almost every Christian denomination after the Reformation. The pattern never changes because it’s the pattern of the fearful and over-defended ego.

Jesus was a radical reformer of religion, in large part because he showed no interest in maintaining purity systems or closed systems of any kind. They only appeal to the ego and lead no one to God. Jesus actively undercut these systems, even against his own followers when they wanted to persecute others (see Luke 9:49–56). He showed no interest in the various debt and purity codes of ancient Israel, which are the religious forms of power and exclusion. In fact, Jesus often openly flouted many of the accepted purity codes of his own religion, especially the Sabbath prohibitions, rules about washing hands and cups, and the many restrictions that made various people “impure.” Jesus’s attempts at reform comprise half of the Gospel text directly or indirectly (see Matthew 15:1–14). (Rohr, n.d.)

We invoke the Spirit to enlighten our blindness to the needs of our neighbours as we follow Jesus and “change the things we can”.

References

Ephesians, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved March 15, 2026, from https://bible.usccb.org/bible/ephesians/5?8 

John, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved March 15, 2026, from https://bible.usccb.org/bible/john/9?1 

Meditation on Ephesians 5:8-14. (n.d.). Retrieved March 15, 2026, from https://wau.org/meditations/2026/03/15/1519140/ 

1 Samuel, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved March 15, 2026, from https://bible.usccb.org/bible/1samuel/16?1 

Psalms, PSALM 23 | USCCB. (n.d.). Daily Readings. Retrieved March 15, 2026, from https://bible.usccb.org/bible/psalms/23?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. CAC.org. Retrieved March 15, 2026, from https://cac.org/daily-meditations/jesus-did-not-play-by-the-rules/ 

Schwager, D. (n.d.). Jesus Frees Us from Spiritual Blindness and Sin. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 15, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tucci, C. (2026, March 15). Daily Reflection March 15, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved March 15, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-15-2026