Abba Assistance

 The texts from the Roman Catholic Lectionary today invite us to ponder the power of prayer to inspire our work towards the goal of living daily in the “Kingdom of God”.

Hallowed Help

The Reading from the Book of Sirach identifies the “hero” Elisha who continued Elijah’s work.

* [48:11] Verse 11b is not extant in the Hebrew; it is represented in the Greek tradition by “for we too shall certainly live.” But this can hardly be the original reading.

* [48:12–16] Elisha continued Elijah’s work (vv. 12–14), but the obstinacy of the people eventually brought on the destruction of the kingdom of Israel and the dispersion of its subjects. Judah, however, survived under the rule of Davidic kings, both good and bad (vv. 15–16).

* [48:13] The reference in v. 13b seems to be to 2 Kgs 13:21 where it is related that a dead man, thrown into Elisha’s grave, came back to life. (Sirach, CHAPTER 48 | USCCB, n.d.)

Psalm 97 presents God appearing in a storm.

* [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Ps 97:1–6); cf. Ps 18:8–16; Mi 1:3–4; Heb 3:3–15. Israel rejoices in the overthrowing of idol worshipers and their gods (Ps 97:7–9) and the rewarding of the faithful righteous (Ps 97:10–12). (Psalms, CHAPTER 97 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents The Lord’s Prayer.

* [6:9–13] Matthew’s form of the “Our Father” follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus.

* [6:9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.

* [6:10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.

* [6:11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).

* [6:12] Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.

* [6:13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test. (Matthew, CHAPTER 6 | USCCB, n.d.)

Angela Maynard comments that Jesus reminds us that God knows our needs. Prayer should come from the heart. It should reflect a genuine relationship with God.

 

As I reflect on today’s gospel, I think about how I learned to pray.  I was blessed with wonderful, faith-filled parents.  From the time I was very little, I recall seeing my parents kneeling at their bedside saying morning prayers.  As they tucked me and my siblings in bed each night, they prayed with us… a very simple, “ Jesus bless…”  followed by a litany of family, friends, and occasionally a pet.  I carried on the same tradition with my children.  After having a week with our Grandson, I prayed the same way with him. He is 17 months old, so I listed the litany of those to pray for. I look forward to hearing who he wants to pray for as he learns to talk.

 

One’s faith life can be personal and I believe making it more complicated than it needs to be is a barrier encountered by far too many people who truly try to improve their faith practices or prayer life.  

 

Today’s gospel reminds us how simple prayer can be.  It also reminds us of the importance of a relationship with God and finally, the great value of forgiveness.

 

Consider praying as Jesus instructed and as St. Thérèse describes.

 

“I pray like little children who do not know how to read. I say very simply to God what I wish to say, without composing beautiful sentences and He always understands me.”           

St. Thérèse of Lisieux (Maynard, n.d.)

Don Schwager quotes “Blessed are they who recognize their Father!” by Tertullian, 160-225 A.D.

"Our Lord so frequently spoke to us of God as Father. He even taught us to call none on earth father, but only the one we have in heaven (Matthew 23:9). Therefore, when we pray to the Father, we are following this command. Blessed are they who recognize their Father! Remember the reproach made against Israel, when the Spirit calls heaven and earth to witness, saying, 'I have begotten sons and they have not known me' (Isaiah 1:2). In addressing him as Father we are also naming him God, so as to combine in a single term both filial love and power. Addressing the Father, the Son is also being addressed, for Christ said, 'I and the Father are one.' Nor is Mother Church passed over without mention, for the mother is recognized in the Son and the Father, as it is within the church that we learn the meaning of the terms Father and Son." (excerpt from ON PRAYER 2.2-6) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:7-15 comments that we know God as the all-powerful, omnipresent, and eternal Lord of the universe. And he certainly is. However, he is also our Father. Sometimes we can forget that he longs for us to know him also as a Father who loves us, as a Father who wants a personal relationship with us. He knows what we need, and he wants to give us what is best for us. He wants us to sit next to him and tell him everything about what makes us happy or sad, what we think we need, or whatever worries us. And he promises to listen to us as we do.

Above all, God wants us to love him. And one way to do that is through prayer. When we pray with the words Jesus taught us in today’s Gospel, we are praising our heavenly Father, accepting his will in our lives, trusting him for what we need, and asking for his mercy and protection. In other words, we are telling him all the ways we love him and are giving our hearts to him.

So today, come to your Father and love him. And let him love you!

“Jesus, help me to love your Father and to trust in him as my Father.” (Meditation on Matthew 6:7-15, n.d.)

Friar Jude Winkler comments that Sirach gives a summation of what Elijah did to further the goal of asserting the wisdom of Israel is as good as the wisdom of the Greeks. The heroes of Israel include Elijah, whose works are recounted, and Elisha who receives a double dose of Elijah’s spirit. In the Gospel of Matthew, we have heard about the importance of fasting, almsgiving and prayer. In the Sermon on the Mount, Jesus presents the fully developed prayer and the account in Luke is a series of petitions, likely closer to Jesus' words. Friar Jude presents some aspects of the Lord’s Prayer noting God is identified, perhaps controversially, as Father. God is “Hallowed” in words of praise where we get nothing out of it. “Thy kingdom thy will be done” We petition God to give sustenance and forgive trespasses and declare that we are willing to forgive others, to open our hearts. “Lead us not into temptation” in Luke is expressed as delivering us from the trial. We need God’s help to lead us through temptation.

Fr. Richard Rohr, OFM, introduces Brian McLaren who asks in The Great Spiritual Migration what kind of spiritual movement could challenge willing sectors of Christian faith to migrate from their systems of belief to a shared way of life centered on love? Jesus framed his message through a powerful central image (kingdom of God), a unique art form (parables), and through powerful slogans (“Repent for the kingdom of God is at hand,”… “Love your enemies,” “Deny yourself, take up your cross, and follow me,” for example). He developed a protest and messaging strategy that included public teach-ins (the Sermon on the Mount), demonstrations (healings, exorcisms, feeding of the five thousand), guerrilla theater (his triumphal entry into Jerusalem), and advanced action-reflection leadership training (deployments and retreats with disciples).

I could see these same dynamics at work in Paul and his colleagues around the Mediterranean, as the “kingdom of God” movement expanded to the far corners of the earth. And I could see similar patterns reemerging throughout Christian history—in the desert fathers and mothers, in Saint Patrick and the Celts, in Saint Francis and Saint Clare, in the Wesleys and the early Pentecostals, in Dr. King and Desmond Tutu, in Dorothy Day and Oscar Romero. Since its earliest and most dynamic centuries, Christianity has been most vital when it has been energized by movements of self-organizing—or perhaps we should say “Spirit-organizing”—cells. These cells have taken root and grown like seeds in communities and institutions. There they have grown, multiplied, and borne fruit—fruit in just and vibrant institutions, fruit in thriving, peaceful, joyful communities. (Rohr, n.d.)

We seek the Spirit to guide our migration in growing close to Christ as we live out the petitions of the Lord’s Prayer.

References

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 18, 2026, from https://bible.usccb.org/bible/matthew/6?7 

Maynard, A. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-18-2026 

Meditation on Matthew 6:7-15. (n.d.). Word Among Us. Retrieved June 18, 2026, from https://wau.org/meditations/2026/06/18/1594230/ 

Psalms, CHAPTER 97 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 18, 2026, from https://bible.usccb.org/bible/psalms/97?1 

Rohr, R. (n.d.). A Movement that Continues. Center for Action and Contemplation. Retrieved June 18, 2026, from https://cac.org/daily-meditations/a-movement-that-continues/ 

Schwager, D. (n.d.). Your Heavenly Father Knows What You Need. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 48 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 18, 2026, from https://bible.usccb.org/bible/sirach/48?1 

Signs in Wisdom and Nature

The texts from the Roman Catholic Lectionary today invite us to reflect on the ancient and powerful connection of God to Wisdom and Nature.

Celebrate Wisdom and Nature

The Reading from the Book of Wisdom declares Solomon Is Like All Others.

* [7:22b–23] The twenty-one (7 × 3) attributes of the spirit in Wisdom reflect the influence of contemporary philosophy, especially the Stoa, but the personification rests also on Prv 8:22–31 and Sir 24.

* [7:25–26] Five strong metaphors underline the origins and closeness of Wisdom with God. See the use of this language in Heb 1:3; Col 1:15. (Wisdom, CHAPTER 7 | USCCB, n.d.)

Psalm 119 praises God for giving such splendid laws and instruction for people to live by.

* [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them. (Psalms, PSALM 119 | USCCB, n.d.)

The Gospel of Luke proclaims the Coming of the Kingdom of God and The Day of the Son of Man.

* [17:20–37] To the question of the Pharisees about the time of the coming of God’s kingdom, Jesus replies that the kingdom is among you (Lk 17:20–21). The emphasis has thus been shifted from an imminent observable coming of the kingdom to something that is already present in Jesus’ preaching and healing ministry. Luke has also appended further traditional sayings of Jesus about the unpredictable suddenness of the day of the Son of Man, and assures his readers that in spite of the delay of that day (Lk 12:45), it will bring judgment unexpectedly on those who do not continue to be vigilant.

* [17:21] Among you: the Greek preposition translated as among can also be translated as “within.” In the light of other statements in Luke’s gospel about the presence of the kingdom (see Lk 10:9, 11; 11:20) “among” is to be preferred. (Luke, CHAPTER 17 | USCCB, n.d.)

Barbara Dilly shares an understanding of what Jesus means when he says, “the Kingdom of God is among you.”

Faith calls me to demonstrate that certainty, to learn the Lord’s statutes and ordinances so that the revelation of the Lord’s words shed light through my life in ways that others can understand. Maybe that is why I chose to be a teacher, but I don’t think we have to be teachers to demonstrate how the Lord’s ordinances and revelation of the Lord’s words help us live out our faith. When we bear fruit in this way, we shed light on the truth of the Lord’s presence in our lives for others to see. This is how we can bear abundant fruits of our faith and can perpetuate the word of the Lord for the next age. Living in the Kingdom that is already with and within us is how we can best serve and praise God. (Dilly, n.d.)

Don Schwager quotes “Don't pursue human glory,” by John Cassian (360-435 AD)

"If the devil has been driven out and sin no longer reigns, then the kingdom of God is established in us. As it is written in the Gospel, 'The kingdom of God does not come with observation, nor will they say, 'Lo here,' or 'Lo, there.' Truly I say to you that the kingdom of God is within you' (Luke 17:20-21). The only thing that can be 'within us' is knowledge or ignorance of the truth and the affection for righteousness or sin by which we prepare our hearts to be a kingdom of Christ or the devil. St. Paul described the nature of this kingdom in this way: 'For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit' (Romans 14:17). If the kingdom of God is within us and is righteousness, peace and joy, then someone that remains in these is surely within the kingdom of God. Someone that remains in unrighteousness, conflict and the melancholy that kills the life of the spirit is already a citizen of the devil's kingdom, of hell and of death. These are the signs whether it is God's kingdom or the devil's." (excerpt from CONFERENCE 1.13.5)

[John Cassian was an early 5th century church father who lived for several years with the monks in Bethlehem and Egypt before founding a monastery in southern Gaul.] (Schwager, n.d.)

The Word Among Us Meditation on Wisdom 7:22—8:1 comments that today’s first reading tells us something even more amazing: we were created for relationship with God! It tells us that divine Wisdom “penetrates and pervades all things,” and that when Wisdom passes into “holy souls,” it turns them into “friends of God”

Friendship with the almighty, eternal, all-powerful God of the universe: it sounds so hard to believe if you step back and think about it. But it’s real. It’s possible. And it’s available to you. So reach out and grasp the hand of the Lord today! Tell him you want to welcome his Wisdom, his Spirit, into your heart. You will never truly be alone!

“Lord God, pour out on me your Spirit of Wisdom. Teach me how to live as your friend.” (Meditation on Wisdom 7:22—8:1, n.d.)

Friar Jude Winkler notes that at the time the Wisdom passage was written God was believed to exist at the end of the universe sending out emanations including Lady Wisdom to people. The Hebrew numerology in the passage expresses attributes and infinite superlative Wisdom as the most pure emanation of who God is. In New Testament theology, the pre existing Jesus is in Wisdom. In the Gospel of Luke, the Kingdom is among us and we are not waiting for the end of time. Friar Jude reminds us of realized eschatology in Luke, that today salvation will visit and we look for signs in kindness, compassion, and goodness. Friar Jude advises us to be ready for the end, ours or that of the world.

Fr. Mike Schmitz reflects on the goodness and providence of God the Father, emphasizing how Jesus calls us to be shamelessly persistent in prayer. Fr. Mike also explains two difficult passages found in today's readings: what Jesus means when he tells the story of an unclean spirit who is cast out only to return, and what Jesus means when he says he comes not to bring peace but division. Today's readings are Luke 11-12 and Proverbs 26:7-9.

Fr. Richard Rohr, OFM, shares his sense, after being a priest for over fifty years, that we would have done much better to help Christians discover their souls instead of “save” them. It’s there of course, but it seems to be dormant or disconnected. They aren’t aware of the inherent truth, goodness, and beauty shining through everything. 

Such connection and presence is as freely available as the air we breathe and the water we drink. This is surely why John the Baptist moved his initiation rite out of the temple, away from the priestly purity codes (of which he was well aware), and down by the riverside in the wilderness. Jesus “submitted” to this off-beat ritual, which we now call baptism. Yet now baptismal ceremonies are most often held in church buildings, usually disconnected from anything natural except the water itself. [1] (Rohr, n.d.)

We invite the Spirit to open our understanding to the Presence of the Kingdom of God in our community and the gift of Nature.

References

Dilly, B. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 13, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-13-2025 

Luke, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved November 13, 2025, from https://bible.usccb.org/bible/luke/17?20 

Meditation on Wisdom 7:22—8:1. (n.d.). Word Among Us. Retrieved November 13, 2025, from https://wau.org/meditations/2025/11/13/1428595/ 

Psalms, PSALM 119 | USCCB. (n.d.). Daily Readings. Retrieved November 13, 2025, from https://bible.usccb.org/bible/psalms/119?89 

Rohr, R. (n.d.). Sacramental Waters. Center for Action and Contemplation. Retrieved November 13, 2025, from https://cac.org/daily-meditations/sacramental-waters/ 

Schwager, D. (n.d.). The Coming of Christ's Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 13, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Wisdom, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved November 13, 2025, from https://bible.usccb.org/bible/wisdom/7?22 

Rich and Righteous

The texts from the Roman Catholic Lectionary today challenge us to examine the obstacles that restrain our generosity and action to care for others.

Resources and Righteousness 

The Reading from the Book of Judges describes the Call of Gideon.

* [6:16] I will be with you: narratives telling how the Lord commissions someone for a task depict the person’s reactions of reluctance, confusion, or sense of inadequacy, and the Lord’s reassurance (“I will be with you”), sometimes accompanied by a sign (cf. Ex 3:12; Jer 1:8). Lk 1:28–37 is modeled on this pattern.

* [6:19] Ephah: see note on Is 5:10.

* [6:22] Ancient Israel thought that seeing God face to face meant mortal danger, as Ex 33:20 indicates and as Gideon’s reaction here shows. Compare the reaction of Samson’s parents (13:22–23) when they realize they have been conversing with the Lord.

* [6:24] Yahweh-shalom: a reference to the Lord’s words, “You are safe” (v. 23), lit., “Peace be to you!” (Judges, CHAPTER 6 | USCCB, n.d.)

Psalm 85 proclaims God will be active on their behalf.

* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9). (Psalms, PSALM 85 | USCCB, n.d.)

In the Gospel of Matthew, Jesus declares that riches are an obstacle to entering the kingdom.

* [19:23–24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.

* [19:25–26] See note on Mk 10:23–27.

* [19:28] This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

* [19:30] Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God. (Matthew, CHAPTER 19 | USCCB, n.d.)

Barbara Dilly reflects today about the signs that the Lord is with us.

Still, I can’t help but think that trusting in God to deliver is only half of the human story. It is what we want God to deliver that is the problem. Most of us want something other than what God promises to provide us. We want earthly riches, power, and recognition of it all more than we want peace and justice and eternal life. We really think we can enjoy wealth and power more than we can peace and justice. The Gospel story for today reveals that Jesus understood that. 

So the other half of the human story is about our desiring to follow Jesus. But that too is not all up to us….Jesus reminds us that it is impossible for our desires to be made perfect without God. For the sake of the name of Jesus we do our best, but we must rely on God to be with us to stay on track. So today, and every day, we can stop to pray at work in gratitude for the Lord’s presence.  Just listen for the angel saying, “The Lord is with you, O champion!” Then we can get our priorities straight and get back to work….God’s work. (Dilly, n.d.)

Don Schwager quotes “Who can enter the kingdom of heaven?” by John Chrysostom, 347-407 A.D.

"What then did Christ say? 'How difficult it will be for the rich to enter the kingdom of heaven.' He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one's own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else's. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 63.2) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 19:23-30 comments the only reason Jesus spoke so forcefully about money is that he knew how strong a force it exerts on us.

Is there something in your life that, if taken away from you, might make you wince? Is there something that preoccupies your mind and heart so much that it obscures your devotion to the Lord? If so, sit quietly before the Lord and picture yourself placing it into Jesus’ hands. If this isn’t easy, know that he is patient. Just give him as much as you can. He will always meet you in that act of surrender and fill whatever space you have opened up in your heart. St. John of the Cross once said, “To possess everything, desire to possess nothing.” So let Jesus give you “everything”—his very self!

“Jesus, help me to treasure you above everything else!” (Meditation on Matthew 19:23-30, n.d.)

Friar Jude Winkler reflects on the texts of today. The Judges' reading tells of the call of Gideon to save the people from the Midianites. God promises to be with Gideon through a messenger. The Gospel of Matthew follows the disappointment of the rich young man. The “eye of the needle” was compared to a Jerusalem gate but Friar Jude suggests Jesus was referring to a real camel and a real needle. Friar Jude notes that Jesus' promise to Peter is not the “Gospel of Wealth”.

Father Richard Rohr, OFM, introduces somatic therapist and healer Prentis Hemphill who explores how curiosity and openness to emotions allows us to access their wisdom.

Feeling and connection bring us into the world and into relationship with one another. Some things seem too big to be felt alone because they are. They require the collective to hold the space for big feeling, for it to move through, and to remind us that we’re not alone…. This is why we meet in the streets. As much as mass protests and direct action are about putting strategic pressure on opposition, they are often a gathering space for our grief and pain because they are too big to feel alone. Protests don’t get reported on this way, as an eruption of collective grief; on the news they are riots, and we begin the cycle of minimizing the feelings that bring people to the streets, and ultimately we miss the message. We need those spaces and others, too, where our grief can swell, where feeling for feeling’s sake can reconstitute us, where our empathy for one another can build. A community, a society, becomes one, remains one, I think, through sharing feeling. (Rohr, n.d.)

We implore the Spirit to enlighten us to the negative consequences of attachments we have to property, power, and privilege that impede our piety, study, and action as followers of Jesus.

References

Dilly, B. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved August 19, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-20-2013 

Judges, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved August 19, 2025, from https://bible.usccb.org/bible/judges/6?11 

Matthew, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved August 19, 2025, from https://bible.usccb.org/bible/matthew/19?23 

Meditation on Matthew 19:23-30. (n.d.). The Word Among Us. Retrieved August 19, 2025, from https://wau.org/meditations/2025/08/19/1358896/ 

Psalms, PSALM 85 | USCCB. (n.d.). Daily Readings. Retrieved August 19, 2025, from https://bible.usccb.org/bible/psalms/85?9 

Rohr, R. (n.d.). Feeling for Collective Healing. Center for Action and Contemplation. Retrieved August 19, 2025, from https://cac.org/daily-meditations/feeling-for-collective-healing/ 

Schwager, D. (n.d.). Who Can Enter the Kingdom of Heaven? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 19, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=aug19