Called to Be A Great Nation

 The texts from the Roman Catholic Lectionary today, Canada Day, resonate with themes of the question of what makes a great nation.

Faith and A Great Nation

The Reading from the Prophet Amos contains a double appeal to “seek” the Lord .

* [5:1–17] These verses form a chiastic section beginning and ending with a lament over Israel (vv. 2, 16–17) and containing a double appeal to “seek” the Lord (vv. 4, 14). This editorial arrangement gives the whole section a negative cast, in effect nullifying the only hopeful verse in Amos (v. 15). Israel is as good as dead.

* [5:21–27] The prophet does not condemn cultic activity as such but rather the people’s attempt to offer worship with hands unclean from oppression of their fellow Israelites (cf. Ps 15:2–5; 24:3–4). But worship from those who disregard justice and righteousness (v. 24) is never acceptable to the God of Israel. Through the Sinai covenant the love of God and the love of neighbor are inextricably bound together. (Amos, CHAPTER 5 | USCCB, n.d.)

Psalm 50 presents what is required of the faithful and rebukes the hypocritical worshiper

* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20). (Psalms, PSALM 50 | USCCB, n.d.)

In the Gospel of Matthew, Jesus heals the Gadarene Demoniacs.

* [8:28] Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, Mk 5:1 and Lk 8:26; there the best reading seems to be “Gerasenes,” whereas “Gadarenes” is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea. Two demoniacs: Mark (5:1–20) has one.

* [8:29] What have you to do with us?: see note on Jn 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7–10.

* [8:30] The tending of pigs, animals considered unclean by Mosaic law (Lv 11:6–7), indicates that the population was Gentile. (Matthew, CHAPTER 8 | USCCB, n.d.)

Jeanne Schuler of Creighton University in Omaha, Nebraska, notes that as the United States celebrates her nation’s founding, what appears exceptional is entwined with injustice. 

 

We are a remarkable nation settled by immigrants and dedicated to freedom.  We are a nation that enslaved Africans to grow prosperous and decimated native people by taking their land.  Our achievements fill us with pride; what underlies the hoopla unsettles us.  Both matter.  Like our ancestors, we cannot be complacent.  There is work to be done.

In the gospel, two persons are ravaged by destructive spirits.  Their rage and violence make travel near the tombs dangerous.  How do we determine what is good?  Jesus shows mercy to both the men and spirits.  He heals those afflicted with madness and heeds the pleas of the spirits to enter the swine.  Pigs were seen by Jewish people as unclean.  The townspeople, however, view the herd’s demise differently. (Schuler, 2026)

Don Schwager quotes “Christ is triumphant over the forces of demons,” by Peter Chrysologus (400-450 AD)

"[Jesus] said to them, 'Go!' The foul-smelling animals are delivered up, not at the will of the demons but to show how savage the demons can become against humans. They ardently seek to destroy and dispossess all that is, acts, moves and lives. They seek the death of people. The ancient enmity of deep-rooted wrath and malice is in store for the human race. Demons do not give up easily unless they are forcibly overcome. They are doing the harm they are ordered to do. Therefore the foul-smelling animals are delivered up that it may be made clear to the demons that they have permission to enter the swine but not to enter humans. It is by our vices that we empower them to do harm. Similarly, by our power of faith we tread on the necks of demons. They become subject to us under Christ who is triumphant." (excerpt from SERMONS 16.8)

[Peter Chrysologus (400-450 AD) was a renowned preacher and bishop of Ravena in the 5th century] (Schwager, n.d.)

The Word Among Us Meditation on Amos 5:14-15, 21-24 comments that God is calling us to “seek good.” He is calling us to actively look for ways we can build up our loved ones and relieve other people’s suffering.

So take the time to listen to a friend who is struggling, and offer to pray with them. Invite a coworker out for coffee, and let them sense how valuable they are to the Lord. Show up with some groceries at the door of a neighbor with financial troubles—or invite them over for dinner.

Seek good! Love the Lord and love your neighbor! It’s the most joy-filled, fulfilling life you’ll ever know!

“Lord, help me to seek and do good to others.” (Meditation on Amos 5:14-15, 21-24, n.d.)

Friar Jude Winkler comments that the reading from Amos proclaims conversion for the people from evil to good. Amos proclaims that  God is sick of hypocritical worship and going through motions without change for the poor of the country who live in great contrast to the rich. Amos warns that we can’t bribe God. The healing of the demoniacs in Matthew 28 is a parallel to the account in Mark even though there are two demonics in two different events. The demonics were living in a location where the Jews thought was unclean. The “Son of God” is a true recognition from the demonics possessed by spiritual creatures who knew Jesus' divinity.  Swine was raised by non Jews who drowned themselves because the demons caused them to flee Jesus. Friar Jude comments that they beg Jesus to leave the neighbourhood and are frightened by the potential for loss of their herds.

The reflection from the Centre for Contemplation and Action, founded by Father Richard Rohr, OFM, today begins with two quotes.

I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.

—Genesis 12:1–4

For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

—John 3:16

Brian McLaren reflects on how God’s promise to Abraham in Genesis 12:1–4 softened the exclusive way his evangelical tradition has sometimes interpreted John 3:16. McLaren summarizes the way that John 3:16 has often been taught, and contrasts it with the biblical message of blessing, which is always to love and bless others.

That is the way many people [have been] taught John 3:16. All you have to do is raise your hand, say yes to the privileges promised to those who are chosen, and you will be pronounced as a “born again Christian,” which means you would have a free ticket to safety, security, and enjoyment in heaven for yourself and yourself alone, forever.

But that is not what Genesis 12 or John 3:16 are actually about, contrary to a very popular belief. God chooses Abram, not for elite and exclusive privilege for his descendants alone, but for deep responsibility and service for all the nations of the world. God chooses Abram not to the exclusion of others, but to the benefit and blessing of others. As Lesslie Newbigin said, you can’t claim God’s blessings for yourself, your race, your culture, or your religion, and leave out and “in you all the families of the earth shall be blessed.”…

God’s desire, Jesus says, is not to condemn everyone or anyone, but to save everyone. In other words, divine blessing is not exclusive; it is instrumental. We are not blessed to the exclusion of others; we are blessed to be a blessing to others, so that through us, others can be included in the generous circle of divine blessing. (McLaren, n.d.)

We invoke the Holy Spirit as we contemplate the characteristics of the people of a great nation who reject hypocritical worship and injustice. People of great nations free injured people from demons and put into action God's blessing for all the people of the world.

References

Amos, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved July 1, 2026, from https://bible.usccb.org/bible/amos/5? 

Matthew, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved July 1, 2026, from https://bible.usccb.org/bible/matthew/8?28 

McLaren, B. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved July 1, 2026, from https://cac.org/daily-meditations/jesus-came-for-everyone/ 

Meditation on Amos 5:14-15, 21-24. (n.d.). Word Among Us. Retrieved July 1, 2026, from https://wau.org/meditations/2026/07/01/1606059/ 

Psalms, PSALM 50 | USCCB. (n.d.). Daily Readings. Retrieved July 1, 2026, from https://bible.usccb.org/bible/psalms/50? 

Schuler, J. (2026, July 1). Daily Reflection July 1, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 1, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-1-2026 

Schwager, D. (n.d.). Jesus Frees Those Who Are Bound Up. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 1, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Trinity and Complete Love

 The texts from the Roman Catholic Lectionary today, The Solemnity of the Most Holy Trinity, invite us to ponder the presence of Father, Son, and Spirit, as our path to Divine Interaction with our fullness of life.

Life and Love in the Trinity

The Reading from the Book of Exodus presents Renewal of the Tablets.

* [34:6] Gracious…fidelity: this succinct poetic description of God is an often-repeated statement of belief (see Nm 14:18; Ps 103:8; 145:8; Jl 2:13; Jon 4:2). All the terms describe God’s relationship to the covenant people. (Exodus, CHAPTER 34 | USCCB, n.d.)

The Passage from the Book of Daniel are additions to the Aramaic text of Daniel.

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures. (Daniel, CHAPTER 3 | USCCB, n.d.)

The Reading from the Second Letter of Paul to the Corinthians is one of the clearest trinitarian passages in the New Testament.

* [13:11–13] These verses may have originally concluded 2 Cor 10–13, but they have nothing specifically to do with the material of that section. It is also possible to consider them a conclusion to the whole of 2 Corinthians in its present edited form. The exhortations are general, including a final appeal for peace in the community. The letter ends calmly, after its many storms, with the prospect of ecclesial unity and divine blessing. The final verse is one of the clearest trinitarian passages in the New Testament. (2 Corinthians, CHAPTER 13 | USCCB, n.d.)

In the Gospel of John, Jesus is in dialogue with Nicodemus.

* [3:16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32.

* [3:17–19] Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.

* [3:19] Judgment is not only future but is partially realized here and now. (John, CHAPTER 3 | USCCB, n.d.)

Rev. Larry Gillick, SJ, recalls verbally expressing love to his second girlfriend.

I could not say in words my experience love for dear Beverly, I was and am too conditional. My words never could have totally convinced her, I am sure. She would want to have clarity, surety and more explanations. God as Speaker, Revealer, Creator, says it and does so through this Spirit. The Speaker, the Urgency for expression and then the Word, creation. The Urgency is as infinite as the Speaker and the Spoken. The Trinity is One Love having a lot of work to do, including our accepting the ongoing, always creating and revealing of being so loved and created. God keeps saying It and the Spirit urges our acceptance.

Dear Beverly, she never could understand me, and maybe you don’t either. It is all mystery. Yes, God so loves the world that God sends His Son into the world to let us know who we are and what we are to reveal and create. (Gillick, n.d.)

Don Schwager quotes The pledge of the Holy Spirit, by Ambrose of Milan, 339-397 A.D.

"Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with His sign; Christ the Lord has confirmed you and has placed His pledge, the Spirit, in your hearts" (excerpt from De Mysteriis 7, 42). (Schwager, n.d.)

The Word Among Us Meditation on Exodus 34:4-6, 8-9 invites on this feast of the Holy Trinity, that we celebrate the fact that God has revealed himself in such a moving way.

“Father, I praise you because you are always in control. Your plans can’t be deterred by the schemes of any enemy…

“Jesus, you revealed the humility of God when you came to us as a child under the authority of a mother and a father… 

“Holy Spirit, you are the glory of God who has been poured out to give us a glimpse of heaven. You are the One who transforms and comforts me…

“I praise you, Father, Son, and Holy Spirit!” (Meditation on Exodus 34:4-6, 8-9, n.d.)

Friar Jude Winkler comments that in Exodus we have the the episode in which God is revealed in front of Moses with the name of God.  God identified as merciful and gracious. Moses’ people are still necked and yet God is merciful to them. In the Letter to the Corinthians, we are urged to  live in peace as we model the persons of the Trinity. At the end of the message today, Paul gives the Trinitarian blessing in Corinthians. Paul now declares the trinitarian formula we understand, confirming Paul's belief in the Trinity. Chapter Three of the Gospel of John proclaims Jesus has come to save the world and reveal who God is and what He wants of us. We are invited to accept the person of Jesus whereby we are saved, and Friar Jude notes that if we choose rejection this condemns us to the loneliness of living without God.

Father Richard Rohr, OFM, highlights the importance of developing an open, “beginner’s mind”. In the beginning contemplation is simply a practice of living with and looking out from our stable foundation in God, what we might call the Inner Witness. We have to be willing to see how attracted we are to negative, paranoid, oppositional, and even violent thinking. We start to wonder, Where did this come from? Why am I doing this?

We must be willing to question, “How could this little flimsy mind ever know God? How could it understand or even hold space for the great love or great suffering that enter every human life?” It will simply jump to the next thing because the dualistic mind is always moving toward resolution. It loves closure and rushes toward judgment. That’s why all great spiritual teachers said, “Do not judge.”  

To well-educated, dualistic thinkers, that just feels irresponsible. We have to make judgments, don’t we? Of course we do, especially when it comes to issues of justice and solidarity. But the first lens through which we receive a moment, a person, or a situation has to be nondual. I have to accept all parts of reality—that which I think I understand (and call good), and that which I don’t understand (and assume is bad). Sadly, most never go beyond that. Anything that they don’t yet understand is presumed to be wrong, dangerous, sinful, heretical, or even to be destroyed. (Rohr, n.d.)

We embrace the Trinity as the model of Love that is mystical, beyond complete understanding, and yet reassuring of the Divine Love offered for all people and Creation.

References

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved May 31, 2026, from https://bible.usccb.org/bible/daniel/3?52 

Exodus, CHAPTER 34 | USCCB. (n.d.). Daily Readings. Retrieved May 31, 2026, from https://bible.usccb.org/bible/exodus/34?4 

Gillick, L. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved May 31, 2026, from https://onlineministries.creighton.edu/ 

John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved May 31, 2026, from https://bible.usccb.org/bible/john/3?16 

Meditation on Exodus 34:4-6, 8-9. (n.d.). Word Among Us. Retrieved May 31, 2026, from https://wau.org/meditations/2026/05/31/1581430/ 

Rohr, R. (n.d.). Moving Beyond Our Binary Minds. Center for Action and Contemplation. Retrieved May 31, 2026, from https://cac.org/daily-meditations/ 

Schwager, D. (n.d.). God's Incredible Gift of Love for the World. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 31, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Corinthians, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved May 31, 2026, from https://bible.usccb.org/bible/2corinthians/13?11 

A World so Loved

 The texts from the Roman Catholic Lectionary today alert us to our position as followers of Christ who are called to be visible examples of the Way that strives for fullness of life for all.

Love and Life

 The Reading from the Acts of the Apostles presents the Trial before the Sanhedrin.

* [5:17–42] A second action against the community is taken by the Sanhedrin in the arrest and trial of the Twelve; cf. Acts 4:1–3. The motive is the jealousy of the religious authorities over the popularity of the apostles (Acts 5:17) who are now charged with the defiance of the Sanhedrin’s previous order to them to abandon their prophetic role (Acts 5:28; cf. Acts 4:18). In this crisis the apostles are favored by a miraculous release from prison (Acts 5:18–24). (For similar incidents involving Peter and Paul, see Acts 12:6–11; 16:25–29.) The real significance of such an event, however, would be manifest only to people of faith, not to unbelievers; since the Sanhedrin already judged the Twelve to be inauthentic prophets, it could disregard reports of their miracles. When the Twelve immediately resumed public teaching, the Sanhedrin determined to invoke upon them the penalty of death (Acts 5:33) prescribed in Dt 13:6–10. Gamaliel’s advice against this course finally prevailed, but it did not save the Twelve from the punishment of scourging (Acts 5:40) in a last endeavor to shake their conviction of their prophetic mission. (Acts of the Apostles, CHAPTER 5 | USCCB, n.d.)

Psalm 34 celebrates a psalmist, fresh from the experience of being rescued.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22). (Psalms, PSALM 34 | USCCB, n.d.)

The Gospel of John presents a reflection of the evangelist as Jesus instructs Nicodemus. 

* [3:1–21] Jesus instructs Nicodemus on the necessity of a new birth from above. This scene in Jerusalem at Passover exemplifies the faith engendered by signs (Jn 2:23). It continues the self-manifestation of Jesus in Jerusalem begun in Jn 2. This is the first of the Johannine discourses, shifting from dialogue to monologue (Jn 3:11–15) to reflection of the evangelist (Jn 3:16–21). The shift from singular through Jn 3:10 to plural in Jn 3:11 may reflect the early church’s controversy with the Jews.

* [3:16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32.

* [3:17–19] Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.

* [3:19] Judgment is not only future but is partially realized here and now. (John, CHAPTER 3 | USCCB, n.d.)

Rev. Anish Kochanichottil, SJ, comments it is easy for us to imagine a God who waits to punish us when we stray, disobey, or rebel. But it is much harder to truly believe, deep in our hearts, that each one of us matters to God—despite our brokenness, our sins, and our failures.

The Gospel also reveals how vast and inclusive God’s love is. God loved the whole world—not just a particular religion, group, or nation. He loved all, and so he gave his only Son. His love reaches the unlovable, the forgotten, those who have no one, those who think of God and those who do not. It reaches those who accept his love and those who reject it. No one is outside the reach of this love. As St. Augustine beautifully reminds us, “God loves each one of us as if there was just one of us to love.” (Kochanichottil, n.d.)

Don Schwager quotes “The Intensity of God's Love and Our Response,” by John Chrysostom, 347-407 A.D.

"The text, 'God so loved the world,' shows such an intensity of love. For great indeed and infinite is the distance between the two. The immortal, the infinite majesty without beginning or end loved those who were but dust and ashes, who were loaded with ten thousand sins but remained ungrateful even as they constantly offended him. This is who he 'loved.' For God did not give a servant, or an angel or even an archangel 'but his only begotten Son.' And yet no one would show such anxiety even for his own child as God did for his ungrateful servants..."

"He laid down his life for us and poured forth his precious blood for our sake - even though there is nothing good in us - while we do not even pour out our money for our own sake and neglect him who died for us when he is naked and a stranger... We put gold necklaces on ourselves and even on our pets but neglect our Lord who goes about naked and passes from door to door... He gladly goes hungry so that you may be fed; naked so that he may provide you with the materials for a garment of incorruption, yet we will not even give up any of our own food or clothing for him... These things I say continually, and I will not cease to say them, not so much because I care for the poor but because I care for your souls." (HOMILIES ON THE GOSPEL OF JOHN 27.2-3) (Schwager, n.d.)

The Word Among Us Meditation on John 3:16-21 that this passage is also talking about the way God loves the world. The Greek word for “so” used in this sentence means “in this manner” just as much as it means “to this extent.” So another reading of this verse could be “This is the way God loved the world.”

God wants to show you how he loves you today. As you take some time to pray with one—or several—of these ideas, let his free, generous, and overflowing love wash over you. Let that love sink in! Then, let your heart respond with praise and thanks to the Lord who loved not only the whole world, but you!

“Praise to you, Lord, for the way you love each and every person you have made! Help me to receive all the love you have for me.” (Meditation on John 3:16-21, n.d.)

Friar Jude Winkler comments that the Apostles are imprisoned by the Sadducees for preaching again. Secular authority is not to prohibit the teaching of the Gospel. In the Gospel of John, the discourse with Nicodemus continues and Jesus saves the world by revealing how much God loves us as is demonstrated on the Cross, the moment in John’s Gospel of Jesus' glory. The “world” is referring to the parts of Creation that reject love and care for the world. Friar Jude renews our mission as being called to reject evil asserting we have to make that choice.

Fr. Richard Rohr, OFM, introduces Rev. Cameron Trimble who connects the monastic wisdom of Saint Benedict with the desert ammas and abbas who were his spiritual ancestors. The desert elders left noise to recover clarity. Benedictine communities built structure to protect clarity. Both traditions understood that without intentional spiritual formation and maturity, power, fear, and spectacle will train the soul faster than truth will.

The desert was never the final destination. It was a training ground for perception.

One elder taught that the first task of spiritual life is learning to see your own reactions clearly: how quickly anger justifies itself, how easily fear pretends to be wisdom, how often ego disguises itself as courage. Silence exposed all of that, not to shame people, but to free them.

Benedict took the next step. He asked: Once you learn to see clearly, how do you live faithfully in community over the long haul? His answer was not intensity but rhythm—prayer, work, shared meals, mutual care, accountability, humility, repair.

So the question for us is not whether to leave or stay. Most of us are not called to geographic withdrawal. We are called to interior non-cooperation with corruption while remaining deeply committed to one another.

You can stay without surrendering your soul. But it takes practice. (Rohr, n.d.)

The Wisdom of the Spirit has presented patterns of contemplation and action, as essential to our mission to be the agents of the love of God for Creation.

References

Acts of the Apostles, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved April 15, 2026, from https://bible.usccb.org/bible/acts/5? 

John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved April 15, 2026, from https://bible.usccb.org/bible/john/3? 

Kochanichottil, A. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved April 15, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-15-2026 

Meditation on John 3:16-21. (n.d.). Word Among Us. https://wau.org/meditations/2026/04/15/1544201/  

Psalms, PSALM 34 | USCCB. (n.d.). Daily Readings. Retrieved April 15, 2026, from https://bible.usccb.org/bible/psalms/34?2 

Rohr, R. (n.d.). Stay, Learn, and Love. Center for Action and Contemplation. Retrieved April 15, 2026, from https://cac.org/daily-meditations/stay-learn-and-love/ 

Schwager, D. (n.d.). God so Loved the World That He Gave Us His Only Son. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 15, 2026, from https://www.dailyscripture.net/daily-meditation/