Mother for His Mission

The texts from the Roman Catholic Lectionary today, Memorial of the Blessed Virgin Mary, Mother of the Church, share the tradition and connection of Mary to care for the Church.

St Mary's Bascilica 

The reading from the Book of Genesis presents the enmity between the snake and the woman.

* [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 | USCCB, n.d.)

The Alternate Reading from the Acts of the Apostles presents The First Community in Jerusalem.

* [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). (Acts of the Apostles, CHAPTER 1 | USCCB, n.d.)

Psalm 87 is 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, CHAPTER 87 | USCCB, n.d.)

The Gospel of John presents the symbolism of the 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 | USCCB, n.d.)

Suzanne Braddock grew up in a church that did not give Mary this role of “Behold your mother.”

It has taken me a lifetime to grow close to her, to allow her to mother me as I am sure she desires.

I have learned that she is a patient and persistent mother who never gives up. She is a rather silent mother who speaks when she really wants to be heard. Do I listen? Do I struggle to understand when I am hurt? Do I forgive? Do I stay until the end? Am I with others to witness the glory of Jesus’ resurrection? Do I share the Good News with others?

Mother Mary, pray for us. (Braddock, n.d.)

The Word Among Us Meditation on John 19:25-34 notes that as Pope Francis wrote, Jesus gave Mary to us “because he did not want us to journey without a mother” (Evangelii Gaudium, 285).

Jesus understands how much we need a mother’s love to help us share the gospel. Only a mother who embraces all of her children equally can teach us to love all of our brothers and sisters in Christ. And only a mother of infinite patience will stay close to us as we experience the ups and downs of building a Church that is open to all.

So today, as you honor Mary, the Mother of the Church, take her as your own mother. Ask her to walk with you. And behold your mother!

“Holy Mary, give me your heart of love!” (Meditation on John 19:25-34, n.d.)

Friar Jude Winkler comments on the events in the reading from Genesis where we hear sin creates division between us and God. Adam blames Eve and she blames the snake that will lose its legs and be the sign of enmity between it and the woman. In the Greek, the snake will strike at “her” heel as represented in the statues of Mary but in the original text the enmity may have been focused on David or the future Messiah. The texts from Chapter 1 of Acts describe that, after the ascension, the Apostles and Mary gather in the Upper Room for prayer. Mary is present as mother and model of the Church. In the Gospel of John, Jesus declares “Mother behold your son” and the tradition is that The Beloved, John in Ephesus, cares for Mary. Symbolically, Jesus on the cross is marrying the Church and presents an allusion to the creation of the first woman. From His side Blood represents Eucharist and water Baptism. In a connection to Levirate Marriage tradition, we need to know who is to marry the widow? Jesus adopts the Beloved disciple as a brother. Who is the One who becomes mother of the Beloved? Mary Mother of the Church. Friar Jude notes that Mary appears twice in John’s Gospel: Cana and under the cross. Ultimately we are the Beloved Disciple and Mary is Our Mother who guides her children.

Father Richard Rohr, OFM, introduces Theologian Willie Jennings who recounts how the Holy Spirit created a new community through common language.Through the Spirit, an intimacy with God and with one another is born.

God has come to them, on them, with them. This moment echoes Mary’s intimate moment. The Holy Spirit again overshadows. However, this similar holy action creates something different, something startling. The Spirit creates joining. The followers of Jesus are now being connected in a way that joins them to people in the most intimate space—of voice, memory, sound, body, land, and place. It is language that runs through all these matters. It is the sinew of existence of a people. My people, our language: to speak a language is to speak a people. Speaking announces familiarity, connection, and relationality.…

This is not generic speech, formal pronouncements, but the language of intimate spaces where peoples inside talk to one another. The hearers query a past that does not exist for these followers of Jesus. “How do they know my language and know my people? When did they gain that knowledge?” But their miraculous tongues are not about the past but about the future, a future shaped by divine desire. This is why we must see more than a miracle of hearing. Such limited seeing … exposes our modern failure to grasp the revolutionary intimacy that will give birth to a belonging that we will call church. This is a revolution of the Spirit always poised to unleash itself at the slightest moment of faithful waiting and yielding. (Rohr, n.d.)

We celebrate the role of Mary as Mother of the Church and our model of trust, faith, and hope as we journey as Christians in the world.

References

Acts of the Apostles, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 25, 2026, from https://bible.usccb.org/bible/acts/1?12 

Braddock, S. (n.d.). Daily Reflections. On Line Ministries. Retrieved May 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-25-2026 

Genesis, CHAPTER 3 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 25, 2026, from https://bible.usccb.org/bible/genesis/3?9 

John, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved May 25, 2026, from https://bible.usccb.org/bible/john/19? 

Meditation on John 19:25-34. (n.d.). Word Among Us. Retrieved May 25, 2026, from https://wau.org/meditations/2026/05/25/1577966/ 

Psalms, CHAPTER 87 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 25, 2026, from https://bible.usccb.org/bible/psalms/87?1 

Rohr, R. (n.d.). Speaking the Church into Existence. Center for Action and Contemplation. Retrieved May 25, 2026, from https://cac.org/daily-meditations/speaking-the-church-into-existence/ 

Gratitude or Greed

The texts from the Roman Catholic Lectionary today challenge us to contemplate the poison of greed and jealousy in damaging our relationship with the people in our lives and our full life with God.

Stone rejected by the builders has become the cornerstone.

In the Reading from the Book of Genesis, Joseph is Sold into Egypt.

* [37:21–36] The chapter thus far is from the Yahwist source, as are also vv. 25–28a. But vv. 21–24 and 28b–36 are from another source (sometimes designated the Elohist source). In the latter, Reuben tries to rescue Joseph, who is taken in Reuben’s absence by certain Midianites; in the Yahwist source, it is Judah who saves Joseph’s life by having him sold to certain Ishmaelites. Although the two variant forms in which the story was handed down in early oral tradition differ in these minor points, they agree on the essential fact that Joseph was brought as a slave into Egypt because of the jealousy of his brothers.

* [37:28] They sold Joseph…silver: editors tried to solve the confusion, created by different sources, by supposing that it was the Midianite traders who pulled Joseph out of the pit and sold him to Ishmaelites. In all probability, one source had the brothers selling Joseph to Ishmaelites, whereas the other had them cast him into the pit whence he was taken by Midianite traders. (Genesis, CHAPTER 37 | USCCB, n.d.)

Psalm 105 is a hymn to God who promised the land of Canaan to the holy people.

* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants. (Psalms, PSALM 105 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents The Parable of the Tenants.

* [21:33] Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”

* [21:34–35] His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.

* [21:38] Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.

* [21:39] Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Heb 13:12.

* [21:41] They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.

* [21:42] Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.

* [21:43] Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.

* [21:44] The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.

* [21:45] The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time. (Matthew, CHAPTER 21 | USCCB, n.d.)

Steve Scholer offers that if we can focus on just one word each day as we pray, we can put Greed and Envy in their place. And that word is Gratitude. To humbly thank God each day for his endless gifts, for our life and salvation, the joy we find in our friends and family, and the world God created for us.

St. Ignatius knew the importance of “Finding God in all things.” In so keeping, we should recognize God’s presence, not just in church, but in our everyday lives, be it at work, in relationships, in times of stress and joy, and in the beautiful world in which we live. By keeping our focus here, we can push Greed and Envy into the far recesses of our minds and live God-focused, not self-focused, lives. (Scholer, n.d.)

Don Schwager quotes Life through death, by Augustine, Bishop of Hippo, 354-430 A.D.

"Unless the Word of God had first assumed our mortal flesh He could not have died for us. Only in that way was the immortal God able to die and to give life to mortal humans. Therefore, by this double sharing He brought about a wonderful exchange. We made death possible for Him, and He made life possible for us." (excerpt from Sermon 218C, 1) (Schwager, n.d.)

Friar Jude Winkler comments that Genesis presents the story of Joseph, son of Jacob who showed his preference, and his brothers throw him in a dry cistern and he is sold to be a slave in Egypt. Joseph, in difficult circumstances, shows that God works through history to save. In the Gospel of Matthew, when the tenants refuse to pay they plan to kill the son and acquire the inheritance meant for the son. In Mark, they claim to kill him in the city. Mark as the oldest Gospel is likely to be what Jesus said and Matthew describes what happened. The stone rejected by the builders has become the cornerstone. Friar Jude comments that the leader will be rejected. Jesus rejected, by them, will be the cornerstone of a new community including people from outside Israel.

The Word Among Us Meditation on Genesis 37:3-4, 12-13, 17-28 comments that Jesus can show us the way to freedom. As “the stone that the builders rejected,” he, too, knew the sting of rejection (Matthew 21:42). But he never let that sting fester into resentment or anger. Instead, he let his Father’s love dissolve any bitter or spiteful thoughts before they took hold of him. He protected his human gift of reason so that he could address challenges clearly and peacefully. And that enabled him to look at each person—including those who rejected him—with love and understanding.

So take Jesus as your model. Use your own God-given gift of reason to help you see clearly. Let your Father’s love dissolve your own bitterness and help you meet opposition with love. And when you are tempted to embrace the illogic of envy, let his mercy for everyone soften your heart.

“Jesus, teach me to think like you so that I can love like you.” (Meditation on Genesis 37:3-4, 12-13, 17-28, n.d.)

Fr. Richard Rohr, OFM, honors that we must be very clear about right and wrong, naming when injustice takes place, while maintaining our commitment to grace and love. Fr. Richard can’t deny there are numerous black and white, vengeful scriptures, which is precisely why we must recognize that all scriptures are not equally inspired or from the same level of consciousness. Literal interpretation of Scripture is the Achilles’ heel of fundamentalist Christians.

We have to begin with dualistic thinking, just as we must first develop a healthy ego and frame before we can move beyond it. Jesus often made strong binary statements, for example, “You cannot serve God and money” (Matthew 6:24); “The Son of Man will separate the sheep from the goats” (Matthew 25:32–33). We must first be capable of some basic distinctions between good and evil before we can hold paradox. Without basic honesty and clarity, nondual thinking becomes very naive. We must first succeed at good dualistic thinking before we also discover its final inadequacy in terms of wisdom and compassion. Not surprisingly, Jesus exemplifies and teaches both dualistic clarity and then non-dual wisdom and compassion: “My Father’s sun shines on both the good and the bad; his rain falls on both the just and the unjust” (Matthew 5:45).

The ego prefers a dualistic worldview where bad people are eternally punished, and good people (like ourselves) are totally rewarded. But the soul does not need to see others punished to be happy! Why would anyone like the notion of somebody being tortured for all eternity? What kind of psyche or soul can condemn others to hellfire? Certainly not Divine Love. [1] (Rohr, n.d.)

We seek the guidance of the Spirit to bring to our mind gratitude that initiates the affirmation of the people, children of God, and “keystones” who bring fullness of life to our journey.

References

Genesis, CHAPTER 37 | USCCB. (n.d.). Daily Readings. Retrieved March 6, 2026, from https://bible.usccb.org/bible/genesis/37?3 

Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved March 6, 2026, from https://bible.usccb.org/bible/matthew/21?33 

Meditation on Genesis 37:3-4, 12-13, 17-28. (n.d.). Word Among Us. Retrieved March 6, 2026, from https://wau.org/meditations/2026/03/06/1513232/ 

Psalms, PSALM 105 | USCCB. (n.d.). Daily Readings. Retrieved March 6, 2026, from https://bible.usccb.org/bible/psalms/105?16 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 6, 2026, from https://cac.org/daily-meditations/an-all-embracing-love/ 

Scholer, S. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved March 6, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-6-2026 

Schwager, D. (n.d.). The Stone Which the Builders Rejected. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 6, 2026, from https://www.dailyscripture.net/daily-meditation/