Kings and Kindness

The texts from the Roman Catholic Lectionary today challenge us to examine our tendency to transfer dealing with our desires and the social challenges of our time to authority figures. 

Constitution or King

The Reading from the First Book of Samuel presents the Request for a King and characteristics of Governance of the King.

* [8:1–22] From this chapter on, the editors of 1 Samuel provide two and sometimes three perspectives on the same event: e.g., the selection of Saul as king is recounted in chap. 8; 10:17–24; chap. 12.

* [8:15] Officials: lit., eunuchs. These high-ranking administrators were not necessarily emasculated. (1 Samuel, CHAPTER 8 | USCCB, n.d.)

Psalm 89 laments the defeat of the Davidic king.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52). (Psalms, PSALM 89 | USCCB, n.d.)

The Gospel of Mark proclaims Jesus Healing of a Paralytic.

* [2:1–2] He was at home: to the crowds that gathered in and outside the house Jesus preached the word, i.e., the gospel concerning the nearness of the kingdom and the necessity of repentance and faith (Mk 1:14).

* [2:5] It was the faith of the paralytic and those who carried him that moved Jesus to heal the sick man. Accounts of other miracles of Jesus reveal more and more his emphasis on faith as the requisite for exercising his healing powers (Mk 5:34; 9:23–24; 10:52).

* [2:6] Scribes: trained in oral interpretation of the written law; in Mark’s gospel, adversaries of Jesus, with one exception (Mk 12:28, 34).

* [2:7] He is blaspheming: an accusation made here and repeated during the trial of Jesus (Mk 14:60–64).

* [2:10] But that you may know that the Son of Man…on earth: although Mk 2:8–9 are addressed to the scribes, the sudden interruption of thought and structure in Mk 2:10 seems not addressed to them nor to the paralytic. Moreover, the early public use of the designation “Son of Man” to unbelieving scribes is most unlikely. The most probable explanation is that Mark’s insertion of Mk 2:10 is a commentary addressed to Christians for whom he recalls this miracle and who already accept in faith that Jesus is Messiah and Son of God. (Mark, CHAPTER 2 | USCCB, n.d.)

Rev. John Shea, SJ observes that we are sheep, following the most popular celebrity, influencer, or entertainer. We are sheep, following the most charismatic political or religious leader. So, he is not surprised when, in our first reading, the ancient Israelites approach Samuel and ask him to appoint a king to rule over them.

So, I’m not surprised when, in our first reading, the ancient Israelites approach Samuel and ask him to appoint a king to rule over them. They want to be like the other nations and have a leader that they can follow. Samuel is disappointed with their request and gives them a lengthy warning, describing the numerous dangers of having an earthly king. But they ignore him and insist upon a king. God understands what really underlies their request, telling Samuel, “It is not you they reject, they are rejecting me as their king.”

Fortunately, today’s Gospel offers an important corrective in the person of Jesus. The Son of Man forgives sins and brings healing. Four men follow Jesus to his place in Capernaum, bringing with them a paralytic. Jesus not only heals the paralytic but forgives his sins. No earthly king can do what Jesus can do. No celebrity, political, or religious figure can do what Jesus can do. Only Jesus embodies God’s infinite mercy and goodness. We may be hard-wired to act like sheep, to be followers. But if Jesus is our shepherd, then we can trust that we will be in good and merciful hands. Don’t be a sheep unless Jesus is your shepherd. (Shea, n.d.)

Don Schwager quotes “Reverse your relation with sickness,” by Peter Chrysologus (400-450 AD).

"Take up your bed. Carry the very mat that once carried you. Change places, so that what was the proof of your sickness may now give testimony to your soundness. Your bed of pain becomes the sign of healing, its very weight the measure of the strength that has been restored to you." (excerpt from HOMILY 50.6)

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

The Word Among Us Meditation on 1 Samuel 8:4-7, 10-22 comments that we are called to be God’s people, too. And like the Israelites, we can face temptations to pursue the ways of the world. We may define success by the standards of the people around us or try to bolster our confidence by seeking worldly validation.

You have been set apart for God! He has called you to be his child, and he holds you in the palm of his hand. He loves you and has filled you with his life. Your life can be a great adventure as you listen to his Spirit and follow his ways. You can show the world a completely different way of living.

“Lord, thank you for calling me to be your own. I choose you as my King. Come and shine through me.” (Meditation on 1 Samuel 8:4-7, 10-22, n.d.)

Friar Jude Winkler comments that in 1 Samuel the people ask for a king as twelve separate tribes are now being attacked by the Philistines. Samuel tries to dissuade them by presenting the nature of kings and God reveals that they are selecting a king as they no longer trust in God. There are often four steps in Jesus' miracles: situation, appeal, action and reaction. Not quite this way in today’s Gospel. Lowering through the roof is the appeal. Jesus declares sins are forgiven as part of the healing but the reaction is anger as Jesus is taking a prerogative of God. It is often easier to heal a broken leg rather than a broken heart. Friar Jude reminds us that Jesus heals the deepest hurts of our heart and it is always the hunts that have come from our own selfishness and pride.

Father Richard Rohr introduces theologian Elizabeth Johnson who identifies love as the origin of all creation.

Poetic images abound. God speaks and the power of that word brings the world into being: Let there be, and lo! there it is. Again, God molds a human figure out of the dust of the earth and breathes the spirit of life into its nostrils, and it becomes a living being. Both are images in the book of Genesis. Like a woman giving birth, like a potter casting clay on a wheel, like a bird brooding eggs into hatching, like an artist making a beautiful work of art, God makes a world. These and other biblical images hint bravely at how we might imagine the relationship of creation. None, of course, can be taken literally. But each one keeps front and center the connection between Maker and what is made….

The Creator gives with great affection; creatures receive. Nothing in the great world would exist but for this constant relationship. Rocks, plants, animals, human beings, ecosystems, stars, galaxies, universes—without the ongoing creative power of God at every moment, all would collapse into … an unimaginable no-thing. Owing one’s existence to the ongoing creative love of the living God is the core meaning of being created. (Rohr, 2026)

We return to our trust in God as we implore the Spirit to inform our action to lead healing in our community with kindness and compassion.

References

Mark, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved January 16, 2026, from https://bible.usccb.org/bible/mark/2?1 

Meditation on 1 Samuel 8:4-7, 10-22. (n.d.). Word Among Us. Retrieved January 16, 2026, from https://wau.org/meditations/2026/01/16/1481009/ 

1 Samuel, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved January 16, 2026, from https://bible.usccb.org/bible/1samuel/8?4 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved January 16, 2026, from https://bible.usccb.org/bible/psalms/89 

Rohr, R. (2026, January 15). Inviting Good Questions — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved January 16, 2026, from https://cac.org/daily-meditations/inviting-good-questions/ 

Schwager, D. (n.d.). We Never Saw Anything like This! Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 16, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Shea, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved January 16, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-january-16-2026 

Exiles and Foreigners

 

The texts from the Roman Catholic Lectionary today challenge us to examine the root of our exile of some people and our apprehension of foreigners.

Make a friend

 

The reading from the Book of Genesis describes how Hagar and Ishmael are sent away.

 

* [21:1–21] The long-awaited birth of Isaac parallels the birth of Ishmael in chap. 16, precipitating a rivalry and expulsion as in that chapter. Though this chapter is unified, the focus of vv. 1–7 is exclusively on Sarah and Isaac, and the focus of vv. 8–21 is exclusively on Hagar and Ishmael. The promise of a son to the barren Sarah and elderly Abraham has been central to the previous chapters and now that promise comes true with the birth of Isaac. The other great promise, that of land, will be resolved, at least in an anticipatory way, in Abraham’s purchase of the cave at Machpelah in chap. 23. The parallel births of the two boys has influenced the Lucan birth narratives of John the Baptist and Jesus (Lk 1–2).1

Psalm 34 offers praise for deliverance from trouble.

 * [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).2

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

 

* [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 10:7–10.3

Maureen McCann Waldron asks how often do someone else’s gifts stir in us envy and resentment? How quickly do we allow our own contentment and peace to be replaced by a jealousy of something someone else has - real or imagined?

 

Jesus, with that same unending and unearned love, is here for us, too, to relieve us of our demons. It might be jealousy over someone with more money, fame or honors.  It might be the demons of judging others, drinking too much or straying from our vows.  No matter how large the demons in our own lives, Jesus stands next to us healing us and giving us strength and his powerful love.4

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)5

The Word Among Us Meditation on Matthew 8:28-34 comments that Jesus, our Messiah, has authority over the parts of our lives that, like those demons, are opposed to the Lord and afraid of his power. Jesus has authority over Satan and his lies and deceptions. He has the power to come and drive out whatever is enticing us to sin. He even has authority over patterns of sinful behavior that we have fought for years to overcome but thought we could never be rid of. Jesus sees it all, and he wants to come to our aid.

 

So remember to call on the name of Jesus in the midst of temptation, like when you’re fighting the urge to reach for another dessert or when you want to pick a fight with your spouse. Invoke his name when you have doubts about your self-worth and think that God couldn’t possibly love you. Cry out to him when you feel guilty for a sin you’ve already confessed or feel like you are drowning in worry. In those moments, pray, “In the name of Jesus, I renounce this anxiety . . . or evil thought . . . or sinful urge. Jesus, help me!”6

Friar Jude Winkler examines the relationship between Isaac and Ishmael. In Jesus' time, illness was connected to demon possession. Friar Jude notes how the community blamed Jesus for the way the demons killed the swine.

 

Fr. Richard Rohr, OFM, cites the French lawyer and theologian Jacques Ellul (1912–1944) who wrote about Israel and our human tendency to place our trust in kings instead of God. From the outset, it is clear that this new institution is a concession to the weakness of the people: They need to have a visible ruler. YHWH chooses Saul to be their king, but Samuel admonishes them, saying, in effect, “It is all right to have a king, but don’t take him too seriously!”

 We often take ourselves too seriously, believing in ourselves rather than in God. Often, our actions do not come from a place of prayer and listening to God, but from what we want to do. Look at the pitiably little fruit of 2,000 years of Christianity, with the systems of injustice in which we have been totally complicit! So much of it has been our thing, our power. God has communicated in a million ways that “I am your power,” but we do not believe and trust what we cannot see or prove. Instead, we bow down to lesser kings (like institutions, nations, wars, ideologies, etc.) that we can see, even when they serve us quite poorly. Thus the entire history of the necessary tension between charism (“authenticity”) and institution (“concretization”) is set in motion. It will become the framework for most religious and spiritual journeys.7

The “we and them” attitude that often develops in the group-think of organizations is countered by the inspiration of the Spirit to see the image of God in all people.

 

References

1	(n.d.). Genesis, CHAPTER 21 | USCCB. Retrieved June 30, 2021, from https://bible.usccb.org/bible/genesis/21
2	(n.d.). Psalms, chapter 34 - USCCB. Retrieved June 30, 2021, from http://www.usccb.org/bible/psalms/34:7
3	(n.d.). Matthew, CHAPTER 8 | USCCB. Retrieved June 30, 2021, from https://bible.usccb.org/bible/matthew/8
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved June 30, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/063021.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 30, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=jun30
6	(n.d.). The Word Among Us: Homepage. Retrieved June 30, 2021, from https://wau.org/meditations/2021/06/30/189747/
7	(2021, June 27). Great Themes of Scripture: Hebrew Bible Archives — Center for .... Retrieved June 30, 2021, from https://cac.org/themes/great-themes-of-scripture-hebrew-bible/