Faith and Fidelity

 The texts from the Roman Catholic Lectionary today resonate with the themes of faith and our fidelity to the love and effort required to live with a heart that is grateful and generous.

Faithful Journey

The Reading from the Prophet Ezekiel is A Parable of Infidelity.

* [16:4–5] In this chapter, Ezekiel represents Jerusalem and Samaria as unwanted, abandoned sisters whom the Lord rescues and cares for. Here the prophet depicts Jerusalem as a newborn female, abandoned and left to die, an accepted practice in antiquity for females, who were considered financial liabilities by their families. That the infant has no one, not even her mother, to tie off her umbilical cord, wash her clean, and wrap her in swaddling clothes emphasizes Jerusalem’s death-like isolation and accentuates the Lord’s gracious action in her behalf. The practice of rubbing the skin of newborns with salt is an attested Palestinian custom that survived into the twentieth century.

* [16:60] Everlasting covenant: Ezekiel foresees God renewing the covenant of Sinai in a new and spirit-empowered way that will not be fatally broken as in the present exile or force God to abandon Israel again; cf. 11:19–21; 36:25–27; 37:26–28. (Ezekiel, CHAPTER 16 | USCCB, n.d.)

The response from the Prophet Isaiah is a Song of Thanksgiving.

* [12:1–6] Israel’s thanksgiving to the Lord, expressed in language like that of the Psalms. (Isaiah, CHAPTER 12 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches about Marriage and Divorce.

* [19:3] Tested him: the verb is used of attempts of Jesus’ opponents to embarrass him by challenging him to do something they think impossible (Mt 16:1; Mk 8:11; Lk 11:16) or by having him say something that they can use against him (Mt 22:18, 35; Mk 10:2; 12:15). For any cause whatever: this is peculiar to Matthew and has been interpreted by some as meaning that Jesus was being asked to take sides in the dispute between the schools of Hillel and Shammai on the reasons for divorce, the latter holding a stricter position than the former. It is unlikely, however, that to ask Jesus’ opinion about the differing views of two Jewish schools, both highly respected, could be described as “testing” him, for the reason indicated above.

* [19:4–6] Matthew recasts his Marcan source, omitting Jesus’ question about Moses’ command (Mk 10:3) and having him recall at once two Genesis texts that show the will and purpose of the Creator in making human beings male and female (Gn 1:27), namely, that a man may be joined to his wife in marriage in the intimacy of one flesh (Gn 2:24). What God has thus joined must not be separated by any human being. (The NAB translation of the Hebrew bāśār of Gn 2:24 as “body” rather than “flesh” obscures the reference of Matthew to that text.)

* [19:7] See Dt 24:1–4.

* [19:9] Moses’ concession to human sinfulness (the hardness of your hearts, Mt 19:8) is repudiated by Jesus, and the original will of the Creator is reaffirmed against that concession. (Unless the marriage is unlawful): see note on Mt 5:31–32. There is some evidence suggesting that Jesus’ absolute prohibition of divorce was paralleled in the Qumran community (see 11QTemple 57:17–19; CD 4:12b–5:14). Matthew removes Mark’s setting of this verse as spoken to the disciples alone “in the house” (Mk 10:10) and also his extension of the divorce prohibition to the case of a woman’s divorcing her husband (Mk 10:12), probably because in Palestine, unlike the places where Roman and Greek law prevailed, the woman was not allowed to initiate the divorce.

* [19:11] [This] word: probably the disciples’ “it is better not to marry” (Mt 19:10). Jesus agrees but says that celibacy is not for all but only for those to whom that is granted by God.

* [19:12] Incapable of marriage: literally, “eunuchs.” Three classes are mentioned, eunuchs from birth, eunuchs by castration, and those who have voluntarily renounced marriage (literally, “have made themselves eunuchs”) for the sake of the kingdom, i.e., to devote themselves entirely to its service. Some scholars take the last class to be those who have been divorced by their spouses and have refused to enter another marriage. But it is more likely that it is rather those who have chosen never to marry, since that suits better the optional nature of the decision: whoever can…ought to accept it. (Matthew, CHAPTER 19 | USCCB, n.d.)

Jane Stein petitions the Lord with the exhortation: “Teach me to recognize that mission and service is not only what I do, but how I love.”

Your word also speaks to my marriage, Lord, especially as I look toward the thirty-fourth anniversary of marriage with my husband this month. Thank you for the gift of this covenant, for the grace that has carried us through joy and struggle, and for the quiet fidelity that has sustained us over the years. In the Gospel, Jesus reminds us that what you have joined together is holy, and that truth gives me peace. Keep teaching us how to love with patience, forgiveness, tenderness, and endurance.

Lord, make my life a living yes to your covenant. Let me remember your goodness, praise you with joy, serve others with compassion, and cherish the sacred bond of marriage as a sign of your faithful love. Through the intercession of Saint Maximilian Kolbe, help me to live each day with a heart that is grateful, generous, and surrendered to you. Amen. (Stein, n.d.)

Don Schwager quotes “Don't separate what God has joined together,” by John Chrysostom (347-407 AD).

"Then he showed that it is a fearful thing to tamper with this law. When establishing this law, he did not say, 'Therefore, do not sever or separate' but 'What God has joined together, let man not separate.' If you quote Moses, I will quote the God of Moses, and with him I am always strong. For God from the beginning made them male and female. This law is very old, even if it appears human beings have recently discovered it. It is firmly fixed. And God did not simply bring the woman to her husband but ordered her also to leave her father and mother. And he not only ordered the man to go to the woman but also to cling to her, showing by his way of speaking that they could not be separated. And not even with this was God satisfied, but he sought also for another greater union: 'for the two shall be one flesh.'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 62.1) (Schwager, n.d.)

Friar Jude Winkler comments that the passage from Ezekiel is a parable about Israel like a young woman left to die yet God cared for her as she grows and she became a harlot prostituted with other gods. God will remember the Covenant even though she forgot it through the Hebrew concepts of “hesed and emet”; Covenant love and fidelity. Even if we are not. God is faithful. Jesus says not to divorce and we were created as one flesh from the beginning. Males and females are presented as one entity in the Creation narrative not complete without the other. Friar Jude notes in Jesus Jewish community that if you divorce the marriage is unlawful. The concept of  adultery in Greek, “pornia”, was marriage between people too close in relationship. Otherwise, divorce was not permitted.

The Word Among Us Meditation on Matthew 19:3-12 urges us to know that whatever led to the breakup… 

You are still a loved, treasured child of God. Jesus is standing before you with open arms, ready to forgive what needs forgiveness and to heal what needs healing. No matter what has happened and no matter who is at fault, his heart remains open to you.

We all experience hardness of heart in one way or another. We all commit sins and hurt the people around us. But Jesus is stronger than any sin we could ever commit. His love is greater than any resentment or wound we are bearing. It’s also greater than any wound we have caused. He is our merciful and patient Redeemer.

“Lord, bring healing to everyone who has been hurt by divorce.” (Meditation on Matthew 19:3-12, n.d.)

Father Richard Rohr, OFM, considers Franciscan mysticism an invitation to love the divine presence in the world, in ourselves, and in all creation:  

All being can correctly and rightly be spoken of with “one voice” (univocity), as Franciscan theologian John Duns Scotus (1266–1308) would later put it. “What I am, you also are, and so is the world.” Creation is one giant symphony of mutual sympathy, or, as Augustine loved to say, “And thus the end will be the one Christ, loving himself.” [2]

 

To arrive at this mystical vision, I must know that I am, at least in part, the very thing I am seeking. In fact, that is what makes me seek it! God cannot be found “out there” until God is first found “in here,” within ourselves. Then we can almost naturally see God in others and in all creation too. What we seek is what we are. The search for God and the search for our true self are finally the same search. Francis’s all-night prayer, “Who are you, O God, and who am I?” is one the most honest prayers we can offer.

A heart transformed by this realization of oneness knows that only love “in here” can spot and enjoy love “out there.” Thus, all mystics are positive people—or they are not mystics. Their spiritual work is precisely that of recognizing and then handing over all their inner negativity and fear to God. The great paradox here is that such a victory is a total gift from God, and yet we must also want it very much (see Philippians 2:12–13).

 

The central practice in Franciscan mysticism, therefore, is that we must remain in love, which is why it is a commandment as such (John 15:9) and, in fact, the commandment of Jesus. Only when we are eager to love can we see love and goodness in the world around us. We must ourselves remain in peace and then we will see and find peace over there. Remain in beauty, and we will honor beauty everywhere. [3] (Rohr, n.d.)

We invoke the Spirit to remind us to “Remain in Love” as we journey daily in practice of the ancient concepts of “hesed and emet”.

References

Ezekiel, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved August 14, 2026, from https://bible.usccb.org/bible/ezekiel/16? 

Isaiah, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved August 14, 2026, from https://bible.usccb.org/bible/isaiah/12? 

Matthew, CHAPTER 19 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 14, 2026, from https://bible.usccb.org/bible/matthew/19?3 

Meditation on Matthew 19:3-12. (n.d.). Word Among Us. Retrieved August 14, 2026, from https://wau.org/meditations/2026/08/14/1645383/ 

Rohr, R. (n.d.). Remaining in Love. Center for Action and Contemplation. Retrieved August 14, 2026, from https://cac.org/daily-meditations/remaining-in-love/ 

Schwager, D. (n.d.). What God Has Joined Together. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 14, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Stein, J. (n.d.). Daily Reflection August 14, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-14-2026 

No Greater Love

The texts from the Roman Catholic Lectionary today challenge us to examine difficulties we may have with the tension between tradition, Law, and the depth to which Jesus calls us to greater love.

Expressing Great Love

The Reading from the Acts of the Apostles presents the Letter of the Apostles.

* [15:13–35] Some scholars think that this apostolic decree suggested by James, the immediate leader of the Jerusalem community, derives from another historical occasion than the meeting in question. This seems to be the case if the meeting is the same as the one related in Gal 2:1–10. According to that account, nothing was imposed upon Gentile Christians in respect to Mosaic law; whereas the decree instructs Gentile Christians of mixed communities to abstain from meats sacrificed to idols and from blood-meats, and to avoid marriage within forbidden degrees of consanguinity and affinity (Lv 18), all of which practices were especially abhorrent to Jews. Luke seems to have telescoped two originally independent incidents here: the first a Jerusalem “Council” that dealt with the question of circumcision, and the second a Jerusalem decree dealing mainly with Gentile observance of dietary laws (see Acts 21:25 where Paul seems to be learning of the decree for the first time). (Acts of the Apostles, CHAPTER 15 | USCCB, n.d.)

Psalm 57 is a prayer for rescue from enemies.

* [Psalm 57] Each of the two equal strophes contains a prayer for rescue from enemies, accompanied by joyful trust in God (Ps 57:2–5, 7–11). The refrain prays that God be manifested as saving (Ps 57:6, 12). Ps 108 is nearly identical to part of this Psalm (cf. Ps 57:8–11, Ps 108:2–6). (Psalms, PSALM 57 | USCCB, n.d.)

The Gospel of John is from the Discourse on the union of Jesus with his disciples.

* [15:13] For one’s friends: or: “those whom one loves.” In Jn 15:9–13a, the words for love are related to the Greek agapaō. In Jn 15:13b–15, the words for love are related to the Greek phileō. For John, the two roots seem synonymous and mean “to love”; cf. also Jn 21:15–17. The word philos is used here.

* [15:15] Slaves,friends: in the Old Testament, Moses (Dt 34:5), Joshua (Jos 24:29), and David (Ps 89:21) were called “servants” or “slaves of Yahweh”; only Abraham (Is 41:8; 2 Chr 20:7; cf. Jas 2:23) was called a “friend of God.” (John, CHAPTER 15 | USCCB, n.d.)

Mirielle Leonard comments that we should try to be Christ’s love in the world.

What does it look like to love in such a way?  In marriage, we are called to emulate Christ-like love towards each other. A lofty goal, and one I am sure no one completely achieves. But if I tried to love my husband today as Christ would love him, what might look different? Would I have more grace? Would I be more willing to serve? We are called to love our spouse like Christ loved the church, and Christ loved the church so much he died for it! Beyond spousal love, we are also tasked with loving our neighbor. The neighbor you get along with, but perhaps most especially, the neighbor you don’t.

Today my prayer begins with all married people, that we may constantly strive to serve our spouses in love, to obey Christ’s commands, and to continually work to be closer to each other and God. But for all people, as we are called to love our most challenging neighbors, please fill us with your Christ-like love that knows no bounds, so that we may be your light to those that need it most. (Leonard, 2025)

Don Schwager quotes Love encompasses the other commandments, by Ephrem the Syrian (306-373 AD).

"This is my commandment." Have you then only one precept? This is sufficient, even if it is unique and so great. Nevertheless he also said, "Do not kill" (Matthew 19:18) because the one who loves does not kill. He said, "Do not steal," because the one who loves does even more-he gives. He said, "Do not lie," for the one who loves speaks the truth, against falsehood. "I give you a new commandment" (John 13:14). If you have not understood what "This is my commandment" means, let the apostle be summoned as interpreter and say, "The goal of his commandment is love" (1 Timothy 1:5). What is its binding force? It is that of which [the Lord] spoke, "Whatever you want others to do to you, you should do also" (Matthew 7:12)."Love one another" in accordance with this measure, "as I have loved you." That is not possible, for you are our Lord who loves your servants. But we who are equals, how can we love one another as you have loved us? Nevertheless, he has said it... His love is that he has called us his friends. If we were to give our life for you, would our love be equal to yours?... How then can what he said be explained, "As I have loved you"? "Let us die for each other," he said. As for us, we do not even want to live for one another! "If I, who am your Lord and God, die for you, how much more should you die for one another." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 19.13) (Schwager, n.d.)

The Word Among Us Meditation on John 15:12-17 comments that the “command” Jesus gives us to obey is of a different nature entirely. “This I command you: love one another” (John 15:17, emphasis added). Loving is not a set of tasks we can do and be finished with. It’s an attitude, an outlook that underlies everything we do. It’s our lifelong mission to learn how to love as Jesus loves, to cooperate with grace and become like him.

In the end, it’s our relationship with Jesus—his love for us and our love for him—that moves us to become more loving to the people around us. It’s our deepening experience of his presence and his companionship—however we receive it—that softens our hearts and makes us more able to obey his command to love one another as fully and unconditionally as he loves us. And as St. John once said, “his commands are not burdensome” (1 John 5:3). Not because they’re always easy, but because they are born out of love—and because we have become Jesus’ friends!

“Jesus, thank you for calling me your friend. I want to grow closer and closer to you so I can love as you love.” (Meditation on John 15:12-17, n.d.)

Friar Jude Winkler notes that the passage from Acts, the conclusion of the Council of Jerusalem, declares that Gentiles did not have to become Jews. This is cited as a decision of the Holy Spirit that guides the Church in its conduct. In the Gospel John, the command to Love one another is an example of the vertical and horizontal aspects of faith and Jesus' mission to reveal who God is and what He wants of us. Friar Jude notes how Great Love may be strongest after an inappropriate response that is Love not expecting a return.

Fr. Richard Rohr, OFM, describes the importance of Tradition, which includes a legacy of wisdom, beliefs, practices, prayers, and rituals. We must build on the common “communion of saints” throughout the ages. This is the inherited fruit and gift, which is sometimes called the “Wisdom Tradition.” It is not always inherited simply by belonging to one group or religion. It largely depends on how informed, mature, and experienced our particular teachers are.

Here is my succinct summary of this deep and recurring Wisdom Tradition:  

There is a Divine Reality underneath and inherent in the world of things.  

There is in the human soul a natural capacity, similarity, and longing for this Divine Reality.  

The final goal of all existence is union with Divine Reality. [2]  

I trust and hope that my writing and teaching contain more than my own little bit of experience and truth, precisely because I have found some serious validation in both the Hebrew and the Christian Scriptures, along with the testimonies of many other witnesses along the way. I am trying to connect the dots within and between a few thousand years of Jewish and Christian interpretation, mystics, saints, church councils, friends of God, theologians, and philosophers of the ecumenical Body of Christ. This is the force field of the Holy Spirit that we continue to participate in whenever we are living, thinking, and praying in loving union with God and God’s work in this world. I only have courage to talk the way I do because these are not just my ideas! [3]  (Rohr, n.d.)

We seek the Wisdom of the Holy Spirit as we struggle with supporting actions that testify to expressing “No Greater Love” in an environment frequently limited by human understanding and laws.

References

Acts of the Apostles, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved May 23, 2025, from https://bible.usccb.org/bible/acts/15?22 

John, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved May 23, 2025, from https://bible.usccb.org/bible/john/15?12 

Leonard, M. (2025, May 23). Creighton U. Daily Reflection. Online Ministries. Retrieved May 23, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/052325.html 

Meditation on John 15:12-17. (n.d.). The Word Among Us: Homepage. Retrieved May 23, 2025, from https://wau.org/meditations/2025/05/23/1282834/ 

Psalms, PSALM 57 | USCCB. (n.d.). Daily Readings. Retrieved May 23, 2025, from https://bible.usccb.org/bible/psalms/57?8 

Rohr, R. (n.d.). A Broad Wisdom Tradition. Center for Action and Contemplation. Retrieved May 23, 2025, from https://cac.org/daily-meditations/a-broad-wisdom-tradition/ 

Schwager, D. (n.d.). I Have Called You Friends. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 23, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=may23