Open to Patience and Awe

The texts from the Roman Catholic Lectionary today challenge us to openness to awe as we contemplate the action of God in our journey.

By Our Side

The Reading from the Book of Judges proclaims The Birth of Samson.

* [13:2] The clan of the Danites: before the migration described in chap. 18 the tribe of Dan occupied a small territory west of Benjamin, adjacent to the Philistine plain; see note on 3:3.

* [13:5] A nazirite for God: according to the rules for nazirites set forth in Nm 6:2–8, Samson’s vows would have obliged him to abstain from wine and other products of the vine and to keep his hair uncut. As the story that follows shows, the last requirement proved especially fateful in Samson’s life. (Judges, CHAPTER 13 | USCCB, n.d.)

Psalm 71 celebrates hope learned from a lifetime’s experience of God.

* [Psalm 71] A lament of an old person (Ps 71:9, 18) whose afflictions are interpreted by enemies as a divine judgment (Ps 71:11). The first part of the Psalm pleads for help (Ps 71:1–4) on the basis of a hope learned from a lifetime’s experience of God; the second part describes the menace (Ps 71:9–13) yet remains buoyant (Ps 71:14–16); the third develops the theme of hope and praise. (Psalms, PSALM 71 | USCCB, n.d.)

The Gospel of Luke proclaims the announcement of the Birth of John the Baptist.

* [1:5] In the days of Herod, King of Judea: Luke relates the story of salvation history to events in contemporary world history. Here and in Lk 3:1–2 he connects his narrative with events in Palestinian history; in Lk 2:1–2 and Lk 3:1 he casts the Jesus story in the light of events of Roman history. Herod the Great, the son of the Idumean Antipater, was declared “King of Judea” by the Roman Senate in 40 B.C., but became the undisputed ruler of Palestine only in 37 B.C. He continued as king until his death in 4 B.C. Priestly division of Abijah: a reference to the eighth of the twenty-four divisions of priests who, for a week at a time, twice a year, served in the Jerusalem temple.

* [1:7] They had no child: though childlessness was looked upon in contemporaneous Judaism as a curse or punishment for sin, it is intended here to present Elizabeth in a situation similar to that of some of the great mothers of important Old Testament figures: Sarah (Gn 15:3; 16:1); Rebekah (Gn 25:21); Rachel (Gn 29:31; 30:1); the mother of Samson and wife of Manoah (Jgs 13:2–3); Hannah (1 Sm 1:2).

* [1:13] Do not be afraid: a stereotyped Old Testament phrase spoken to reassure the recipient of a heavenly vision (Gn 15:1; Jos 1:9; Dn 10:12, 19 and elsewhere in Lk 1:30; 2:10). You shall name him John: the name means “Yahweh has shown favor,” an indication of John’s role in salvation history.

* [1:15] He will drink neither wine nor strong drink: like Samson (Jgs 13:4–5) and Samuel (1 Sm 1:11 LXX and 4QSama), John is to be consecrated by Nazirite vow and set apart for the Lord’s service.

* [1:17] He will go before him in the spirit and power of Elijah: John is to be the messenger sent before Yahweh, as described in Mal 3:1–2. He is cast, moreover, in the role of the Old Testament fiery reformer, the prophet Elijah, who according to Mal 3:23 (Mal 4:5) is sent before “the great and terrible day of the Lord comes.”

* [1:19] I am Gabriel: “the angel of the Lord” is identified as Gabriel, the angel who in Dn 9:20–25 announces the seventy weeks of years and the coming of an anointed one, a prince. By alluding to Old Testament themes in Lk 1:17, 19 such as the coming of the day of the Lord and the dawning of the messianic era, Luke is presenting his interpretation of the significance of the births of John and Jesus.

* [1:20] You will be speechless and unable to talk: Zechariah’s becoming mute is the sign given in response to his question in v. 18. When Mary asks a similar question in Lk 1:34, unlike Zechariah who was punished for his doubt, she, in spite of her doubt, is praised and reassured (Lk 1:35–37). (Luke, CHAPTER 1 | USCCB, n.d.)

Laura Roost comments how Revolution of the Heart: The Dorothy Day Story shows ways a life’s paths and a life’s waiting seem disconnected but later can be seen to hold to God’s plan in ways unexpected by Dorothy Day herself – as is so often the case for each of us. Dorothy Day moving to Chicago during the time in her life when she was learning to love reading, and specifically reading Upton Sinclair’s The Jungle while observing Chicago’s workers may have seemed random coincidence but later can be seen as a part of her faith path, especially in later living out the Two Feet of Love in Action: charitable works and social justice [a call for all of us created by love, for love, and to love]. Similarly, her Feast of the Immaculate Conception prayer for a path forward and two days later being introduced to Peter Maurin, who was able to share Church teachings on social justice, led to the creation of The Catholic Worker. The way she was able to connect these events in an always growing prayer life shows us also the importance of growth, of waiting for growth in trust, and in listening to God to guide our action gives us deeper ways to continue sitting in this time of waiting in the already and not yet of Advent.

May we pray to love our unexpected God of refuge more dearly, to grow in love for others and remember how they, too, are personally loved by our immense God, and may we ask for the courage to trust in God rather than in ourselves – including trusting in God’s timing and teaching while seeking God’s will as we live out our own two feet of love in action in a way that responds to and partners with our God in depending relationship as we let go of our attempts to limit God through our control. (Roost, 2025)

Don Schwager quotes “Born for prophecy - murdered for truth,” by Maximus of Turin (died between 408-423 AD).

"I do not know what is the most important thing that we should preach - that he [John the Baptist] was wonderfully born or more wonderfully slain - for he was born as a prophecy and murdered for truth. By his birth he announced the coming of the Savior, and by his death he condemned the incest of Herod (Matthew 14:3-12). This holy and righteous man, who was born in an uncommon way as the result of a promise, merited from God that he should depart this world by an uncommon death - that he should by confessing the Lord lay aside his body, which he had received as a gift from the Lord. Therefore John did everything by the will of God, since he was born and died for the sake of God's work." (excerpt from SERMON 5.1-.2) (Schwager, n.d.)

The Word Among Us Meditation on Luke 1:5-25 comments that “Why not now?” or “Why not me?” can be a constant refrain in our dialogue with the Lord. Perhaps we have given up hope that our situation will ever change, and we doubt that God will ever fulfill the desires of our heart.

The saying goes, “If you want to grow in patience, God will give you an opportunity to practice it.” So today, try to practice waiting with hope and anticipation, not only for what you want to receive from God, but also waiting for God himself, who will be born for you in Bethlehem.

“Jesus, Savior of the world, teach me to wait in hopeful anticipation.” (Meditation on Luke 1:5-25, n.d.)

Friar Jude Winkler comments that Judges presents the story of the annunciation made about the birth of a Nazarite, dedicated to the Lord, named as Samson. In the Gospel, Luke presents the annunciation story for John the Baptist. Luke cites the Kings and leaders of the time as would be known by good citizens. Zechariah is frightened by the unusual vision informing him of a child to be named John, “God is merciful”, and who will be a Nazarite. The angel confirms his prayers have been answered. Friar Jude comments that because Zechariah is not fully believing the power of his prayer, he is to be silent to contemplate the mystery until his son is born.

Fr. Mike Schmitz is joined by renowned Catholic Bible expert Jeff Cavins, to talk about The Great Adventure Bible Timeline, their personal experiences with the Bible, and what it means to live life through the lens of Scripture.

Fr. Richard Rohr, OFM, insists we thrive when we understand our rightful place in the cosmic order. Fr. Richard introduces Rabbi Abraham Joshua Heschel (1907–1972), who is known for his prophetic work for justice, also modeled a commitment to “radical amazement”.

Awe is an intuition for the dignity of all things, a realization that things not only are what they are but also stand, however remotely, for something supreme. Awe is a sense for the … mystery beyond all things. It enables us … to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple; to feel in the rush of the passing the stillness of the eternal. What we cannot comprehend by analysis, we become aware of in awe. (Rohr, n.d.)

We implore the consolation of the Spirit when we are losing patience with the timeframe in God’s plan.

References

Judges, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved December 19, 2025, from https://bible.usccb.org/bible/judges/13?2 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 19, 2025, from https://bible.usccb.org/bible/luke/1?5 

Meditation on Luke 1:5-25. (n.d.). Word Among Us. Retrieved December 19, 2025, from https://wau.org/meditations/2025/12/18/1447443/ 

Psalms, PSALM 71 | USCCB. (n.d.). Daily Readings. Retrieved December 19, 2025, from https://bible.usccb.org/bible/psalms/71?3 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 19, 2025, from https://cac.org/daily-meditations/rightful-and-radical-amazement/ 

Roost, L. (2025, December 19). Daily Reflection December 19, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved December 19, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-19-2025 

Schwager, D. (n.d.). Many Will Rejoice at His Birth. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 19, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Preoccupation and Promises

The texts from the Roman Catholic Lectionary today warn us that our pride and self focus are not reliable guides to living in the fullness of life promised by Christ.

Peace or Preoccupation

The Reading from the Book of Judges presents the tragedy of Jephthah’s Vow.

* [11:30–40] Jephthah’s rash vow and its tragic consequences reflect a widespread folklore motif, most familiar in the Greek story of Iphigenia and her father, Agamemnon. The sacrifice of children was strictly forbidden by Mosaic law (Lv 18:21; 20:2–5), and when the biblical writers report its occurrence, they usually condemn it in strong terms (2 Kgs 16:3; 21:6; Jer 7:31; 19:5). In this case, however, the narrator simply records the old story, offering no comment on the acceptability of Jephthah’s extreme gesture. The story may have been preserved because it provided an explanation of the custom described in vv. 39–40 according to which Israelite women mourned Jephthah’s daughter annually in a four-day ceremony. (Judges, CHAPTER 11, n.d.)

Psalm 40 is a thanksgiving combined with a lament.

* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17). (Psalms, PSALM 40 | USCCB, n.d.)

The Gospel of Matthew proclaims The Parable of the Wedding Feast.

* [22:1–14] This parable is from Q; see Lk 14:15–24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (Mt 22:7), which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (Mt 22:3, 4), the murder of the servants (Mt 22:6), the punishment of the murderers (Mt 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (Mt 22:8–10). The parable ends with a section that is peculiar to Matthew (Mt 22:11–14), which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (Mt 22:1–10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (Mt 22:11–14). The parable is not only a statement of God’s judgment on Israel but a warning to Matthew’s church.

* [22:2] Wedding feast: the Old Testament’s portrayal of final salvation under the image of a banquet (Is 25:6) is taken up also in Mt 8:11; cf. Lk 13:15.

* [22:3–4] Servants…other servants: probably Christian missionaries in both instances; cf. Mt 23:34.

* [22:7] See note on Mt 22:1–14.

* [22:10] Bad and good alike: cf. Mt 13:47.

* [22:11] A wedding garment: the repentance, change of heart and mind, that is the condition for entrance into the kingdom (Mt 3:2; 4:17) must be continued in a life of good deeds (Mt 7:21–23).

* [22:13] Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see note on Mt 8:11–12. (Matthew, CHAPTER 22 | USCCB, n.d.)

Jay Carney asks how often have we fallen into this “slot machine God” mode, promising great things if only God will “do this one thing” for us?

Matthew’s judgment parable is addressed to Pharisees and other Jewish leaders who have rejected Jesus and his followers. Carrying forward Isaiah’s image of the great eschatological feast, Matthew envisions a rich wedding banquet to which all are invited, including Jesus’ opponents. And yet despite two requests, these invitees react with apathy, preoccupation, and violence, precipitating harsh punishment from the king. The call then goes out much further, including the Gentiles in Matthew’s audience. And yet even here Matthew is quick to remind his listeners that Christian salvation is not a membership club; one has to fulfill the call of baptism in faith and good works. 

As the Psalmist reminds us today, this divine banquet does not necessitate sacrificial oblations or burnt offerings, but the conversion of heart. What in my heart needs to grow or change before I am ready to share in the wedding feast of the Lamb? (Carney, 2025)

Dieterich Bonhoeffer, a Lutheran pastor and theologian in Germany who died for his faith under Hitler's Nazi rule, contrasted "cheap grace" and "costly grace".

"Cheap grace is the grace we bestow on ourselves... the preaching of forgiveness without requiring repentance... grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate... Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life." (Schwager, n.d.)

Don Schwager quotes “A guest with no wedding garment,” by John Chrysostom (347-407 AD).

"But since you have already come into the house of the marriage feast, our holy church, as a result of God's generosity, be careful, my friends, lest when the King enters he find fault with some aspect of your heart's clothing. We must consider what comes next with great fear in our hearts. But the king came in to look at the guests and saw there a person not clothed in a wedding garment. What do we think is meant by the wedding garment, dearly beloved? For if we say it is baptism or faith, is there anyone who has entered this marriage feast without them? A person is outside because he has not yet come to believe. What then must we understand by the wedding garment but love? That person enters the marriage feast, but without wearing a wedding garment, who is present in the holy church. He may have faith, but he does not have love. We are correct when we say that love is the wedding garment because this is what our Creator himself possessed when he came to the marriage feast to join the church to himself. Only God's love brought it about that his only begotten Son united the hearts of his chosen to himself. John says that 'God so loved the world that he gave his only begotten Son for us' (John 3:16)." (excerpt from FORTY GOSPEL HOMILIES 38.9) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 22:1-14 comments that Jesus ends his parable with a warning: “Many are invited, but few are chosen” (Matthew 22:14). God wants everyone to live in his kingdom. Yet the choice is up to us. We entered God’s kingdom at our Baptism, but every day, we need to receive the love, mercy, and grace that will keep our wedding garment clean.

This is what the kingdom of heaven is like. So today, say yes once again to God’s invitation. If you feel unworthy, ask for his forgiveness and let him make you worthy. And worship your great King, who sent his only Son to earth so that you could rejoice and celebrate, both now and for all eternity, at the “wedding day of the Lamb” (Revelation 19:7)!

“Father, I accept your invitation. Clothe me in your grace today!” (Meditation on Matthew 22:1-14, n.d.)

Friar Jude Winkler reflects on the texts of today. In Judges a warrior of Israel, Jephthah, makes a promise and a burnt offering unfortunately causing the death of his daughter. This is perhaps an etiology to explain the practice of mourning virginity. The custom likely preceded the story. The King invites people, in Matthew’s Gospel, to the great feast. The detail of the destruction of the Temple, after the 70 AD, may influence the narrative. Friar Jude suggests that when the one without the wedding banquet is ejected, perhaps with garments at the door for guests, that if we are called to Christ, we have to be able to change our lives and reject the false values of this world.

Fr. Richard Rohr, OFM, explores the emotional energy of anger and how we can allow it to both inform us and move through us. The preoccupations of the Furies were what the later Desert Fathers and Mothers would call “passions” or what we might call addictive emotions. Whenever we recognize an outsized emotional response, we can be pretty certain that we are over-identified with something or our shadow self has just been activated and exposed. If we are ultimately incapable of detaching from an emotion, we are far too attached!

There is much evil and injustice in the world that deserves righteous anger, but a good practice is to watch that emotion a bit—to see where that anger is actually coming from. This will take humility and patience. If it is truly God’s anger, we can also trust God to lead and resolve it to some degree, but when it is mostly our anger—if we are using God as our justification—it will have too much urgency, too much of “me,” too much righteousness, too much impatience, too much need to humiliate the opponent. We almost always start there, but good therapy, a wise friend, or spiritual direction can help us distinguish between our personal anger and God’s pure anger. This might take some time to learn, but, unless we do this, we will not have healthy or helpful emotional responses—the unhealthy ones will have us! This is surely what the Bible was pointing to in using the psychologically astute phrase of “being possessed by a demon”! (Rohr, n.d.)

We seek the prudence and patience of the Spirit to accept the call of Christ to join the wedding feast of the Lamb, with proper preparation and attention to our mission.

References

Carney, J. (2025, August 21). Daily Reflection August 21, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 21, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-21-2025 

Judges, CHAPTER 11. (n.d.). USCCB. Retrieved August 21, 2025, from https://bible.usccb.org/bible/judges/11?29 

Matthew, CHAPTER 22 | USCCB. (n.d.). Daily Readings. Retrieved August 21, 2025, from https://bible.usccb.org/bible/matthew/22?1 

Meditation on Matthew 22:1-14. (n.d.). Word Among Us. Retrieved August 21, 2025, from https://wau.org/meditations/2025/08/21/1359956/ 

Psalms, PSALM 40 | USCCB. (n.d.). Daily Readings. Retrieved August 21, 2025, from https://bible.usccb.org/bible/psalms/40?5 

Rohr, R. (n.d.). Releasing Our Passions. Center for Action and Contemplation. Retrieved August 21, 2025, from https://cac.org/daily-meditations/releasing-our-passions/ 

Schwager, D. (n.d.). They Would Not Come to the Feast! Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 21, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=aug21