Tradition and Teaching

 The texts from the Roman Catholic Lectionary today challenge us to ponder the tension between the teaching of Jesus and our comfort with human traditions. 

Theology and Ministry

In the Reading from the First Letter to the Corinthians, Paul recalls the basic kerygma about Jesus’ resurrection.

* [15:1–58] Some consider this chapter an earlier Pauline composition inserted into the present letter. The problem that Paul treats is clear to a degree: some of the Corinthians are denying the resurrection of the dead (1 Cor 15:12), apparently because of their inability to imagine how any kind of bodily existence could be possible after death (1 Cor 15:35). It is plausibly supposed that their attitude stems from Greek anthropology, which looks with contempt upon matter and would be content with the survival of the soul, and perhaps also from an overrealized eschatology of gnostic coloration, such as that reflected in 2 Tm 2:18, which considers the resurrection a purely spiritual experience already achieved in baptism and in the forgiveness of sins. Paul, on the other hand, will affirm both the essential corporeity of the resurrection and its futurity. His response moves through three steps: a recall of the basic kerygma about Jesus’ resurrection (1 Cor 15:1–11), an assertion of the logical inconsistencies involved in denial of the resurrection (1 Cor 15:12–34), and an attempt to perceive theologically what the properties of the resurrected body must be (1 Cor 15:35–58).

* [15:1–11] Paul recalls the tradition (1 Cor 15:3–7), which he can presuppose as common ground and which provides a starting point for his argument. This is the fundamental content of all Christian preaching and belief (1 Cor 15:1–2, 11).

* [15:3–7] The language by which Paul expresses the essence of the “gospel” (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus’ death for our sins (confirmed by his burial) and Jesus’ resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus’ passion with the scriptures is asserted in Mt 16:1; Lk 24:25–27, 32, 44–46. Application of some Old Testament texts (Ps 2:7; 16:8–11) to his resurrection is illustrated by Acts 2:27–31; 13:29–39; and Is 52:13–53:12 and Hos 6:2 may also have been envisaged.

* [15:9–11] A persecutor may have appeared disqualified (ouk…hikanos) from apostleship, but in fact God’s grace has qualified him. Cf. the remarks in 2 Corinthians about his qualifications (2 Cor 2:16; 3:5) and his greater labors (2 Cor 11:23). These verses are parenthetical, but a nerve has been touched (the references to his abnormal birth and his activity as a persecutor may echo taunts from Paul’s opponents), and he is instinctively moved to self-defense. (1 Corinthians, CHAPTER 15 | USCCB, n.d.)

Psalm 118 is part of a thanksgiving liturgy vividly recounting God’s rescue of the people.

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). Finally, the priests impart their blessing (Ps 118:26–27), and the psalmist sings in gratitude (Ps 118:28–29). (Psalms, PSALM 118 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents the Pardon of the Sinful Woman.

* [7:36–50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Lk 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf. the similar contrast in attitudes in Lk 18:9–14. The whole episode is a powerful lesson on the relation between forgiveness and love.

* [7:36] Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss (Lk 7:45), washing the feet of the guests (Lk 7:44), and the anointing of the guests’ heads (Lk 7:46).

* [7:41] Days’ wages: one denarius is the normal daily wage of a laborer.

* [7:47] Her many sins have been forgiven; hence, she has shown great love: literally, “her many sins have been forgiven, seeing that she has loved much.” That the woman’s sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Lk 7:41–43. (Luke, CHAPTER 7 | USCCB, n.d.)

Steve Scholer asks “Was Paul’s use of the phrase “and in which you also stand” a metaphor for “action?” Was Paul subtly telling us that if we don’t want to “believe in vain” we must actively live out our faith and beliefs, not just by memorizing the Prayer to Saint Michael or the Hail Holy Queen, but by also demonstrating our faith in how we live our lives?” 

How we interact with those around us? The compassion we feel and show for those who are less fortunate than us, and even those more fortunate than us?

So, as Fr. Andy Alexander likes to say, “As we go about our hectic, all too busy lives,” let’s make sure we use our most precious resource, our time, in not just holding fast to the words we hear in church, but in actually living our faith in thought, word and deed.

Today, when we spend time in prayer and meditation and do our daily Examen of Conscience, let’s focus on feeling God’s loving embrace in all of our activities, from the mundane to the important, and be aware that God is directing us in every step we take. And, most importantly, let each of us live out our faith by sharing God’s love with those we meet by showing justice, compassion, forgiveness and a big dose of humility. (Scholer, 2026)

Don Schwager quotes “Jesus the Physician brings miraculous healing to the woman's sins,” by Ephrem the Syrian (306-373 AD).

"Healing the sick is a physician's glory. Our Lord did this to increase the disgrace of the Pharisee, who discredited the glory of our Physician. He worked signs in the streets, worked even greater signs once he entered the Pharisee's house than those that he had worked outside. In the streets, he healed sick bodies, but inside, he healed sick souls. Outside, he had given life to the death of Lazarus. Inside, he gave life to the death of the sinful woman. He restored the living soul to a dead body that it had left, and he drove off the deadly sin from a sinful woman in whom it dwelt. That blind Pharisee, for whom wonders were not enough, discredited the common things he saw because of the wondrous things he failed to see." (excerpt from HOMILY ON OUR LORD 42.2) (Schwager, n.d.)

Friar Jude Winkler comments on Paul and the difficulty for his audience about the resurrection of the dead. The soul is imprisoned in the body in Greek spirituality. Greeks wanted to be ethereal floating on the heavens after death. He speaks of the resurrection of Jesus and its witnesses. There is some confusing repetition since “The Twelve” are the Apostles? Paul declares Jesus appeared to over 500 people after His Resurrection some of whom are still alive. This claim could be easily confirmed by his audience. An appearance to Paul as one born by Cesarean section and torn out of the womb is linked to his working harder than the other Apostles. The Biblical tradition of dying for sins resonates with the Songs of the Suffering Servant who died, was buried and raised again to life. Friar Jude observes that Luke loved to talk about women and sinners. The woman in the Gospel text today shows Jesus great respect. A belief in the contagion of sin by the Pharisees has them to question, perhaps rhetorically, if Jesus knows who is anointing Him. Jesus' response is to raise the question of “Who loves more the little pardoned or those who receive great pardon”. Friar Jude notes that reference to being “saved” in Luke means being both physically and spiritually healed.

The Word Among Us Meditation on 1 Corinthians 15:1-11 quotes “By the grace of God I am what I am” (1 Corinthians 15:10). What an exclamation! Paul sees his whole life as a manifestation of God’s grace. Even his former sinful life reflects that grace. Whatever sins lie in the past now serve to magnify how merciful God has been toward him, and his grace is at work in and through him in the present. He works hard as an apostle to the Gentiles because God has given him a heavy burden of service and suffering. And even this heroic labor shows the grace of God working through him.

Can you say with boldness, “By the grace of God I am what I am”? If you are like most people, you might veer between extremes when you reflect on your life: debilitating regret for the past and self-doubt in the present; or rationalizing your past and taking pride in the present. You might heap scorn on yourself as you replay some past sin. Or you might congratulate yourself on your clean, well-ordered life, as if you had achieved it on your own. But the Lord sees and loves you as you are, cleansed of past sin and empowered by his grace for his service. Like Paul, thank God for his past mercies and present grace, and place your future in his powerful and gracious hands.

“Thank you, Lord, for your grace at work in me!” (Meditation on 1 Corinthians 15:1-11, 2026)

Father Richard Rohr, OFM, introduces theologian Kat Armas who describes how Paul’s belief in Christ’s presence in each person upended cultural hierarchies that strictly defined power and authority. To engage Paul’s work with honesty and care is to resist the urge to reduce him to either a revolutionary or a mere enforcer of empire, recognizing instead a man shaped by both revelation and limitation. Paul’s teachings about the role of women in the early churches reflect this tension.

In 1 Corinthians 7:4, Paul writes that a husband’s body belongs to his wife, a shocking statement for his time. In a world where a husband had nearly unchecked control over his wife’s body, Paul is saying no, this power is shared. This reveals the egalitarian nature of the kingdom of God, where authority is redefined. And yet, in 1 Corinthians 11:5–10, it seems Paul is upholding gendered practices by instructing women to cover their heads while praying, grounding his reasoning in creation order. 

Perhaps the most powerful challenge to the imperial order comes in Galatians 3:28, where Paul declares that in Christ there is no male or female, no slave or free—a radical vision that upends the social hierarchies of his time. If the household is a microcosm of the state, what kind of world might take shape if families lived as if this were true? It would be something unrecognizable to Rome, something that threatened the very foundations of its rule….  

[Paul’s] teachings suggest a kind of shared power within the family—a power-with not a power-over.  

Power-with is mutual. It requires listening, respecting, and honoring the dignity of each person, no matter their age or status…. Power-with creates a culture of empathy and co-operation, not domination through fear or force. (Rohr, n.d.)

We implore the Spirit to guide our mission of demonstrating our faith in how we live our lives.

References

Luke, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved September 18, 2026, from https://bible.usccb.org/bible/luke/7? 

Meditation on 1 Corinthians 15:1-11. (2026, September 18). The Word Among Us. Retrieved September 18, 2026, from https://wau.org/meditations/2026/09/17/1670931/ 

1 Corinthians, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved September 18, 2026, from https://bible.usccb.org/bible/1corinthians/15? 

Psalms, PSALM 118 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 18, 2026, from https://bible.usccb.org/bible/psalms/118?1 

Rohr, R. (n.d.). Changing the Paradigm of Power-Over. Center for Action and Contemplation. Retrieved September 18, 2026, from https://cac.org/daily-meditations/changing-the-paradigm-of-power-over/ 

Scholer, S. (2026, September 17). Daily Reflection September 17, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-17-2026 

Schwager, D. (n.d.). Which Will Love Him More? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 18, 2026, from https://www.dailyscripture.net/daily-meditation/?ds_year=2026&date=sep17 

Justice and Mercy

 The texts from the Roman Catholic Lectionary today, Divine Mercy Sunday, challenge us to seek justice in our environment through the “Divine Mercy” that is Love in opposition to cruelty. 

The Face of Mercy and Justice

The Reading from the Acts of the Apostles presents Luke’s vision of Communal Life.

* [2:42–47] The first of three summary passages (along with Acts 4:32–37; 5:12–16) that outline, somewhat idyllically, the chief characteristics of the Jerusalem community: adherence to the teachings of the Twelve and the centering of its religious life in the eucharistic liturgy (Acts 2:42); a system of distribution of goods that led wealthier Christians to sell their possessions when the needs of the community’s poor required it (Acts 2:44 and the note on Acts 4:32–37); and continued attendance at the temple, since in this initial stage there was little or no thought of any dividing line between Christianity and Judaism (Acts 2:46). (Acts of the Apostles, CHAPTER 2 | USCCB, n.d.)

Psalm 118 praises the cornerstone of Faith.

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). Finally, the priests impart their blessing (Ps 118:26–27), and the psalmist sings in gratitude (Ps 118:28–29).

* [118:22] The stone the builders rejected: a proverb: what is insignificant to human beings has become great through divine election. The “stone” may originally have meant the foundation stone or capstone of the Temple. The New Testament interpreted the verse as referring to the death and resurrection of Christ (Mt 21:42; Acts 4:11; cf. Is 28:16 and Rom 9:33; 1 Pt 2:7). (Psalms, PSALM 118 | USCCB, n.d.)

The Reading from the First Letter of Peter proclaims a Blessing.

* [1:3–5] A prayer of praise and thanksgiving to God who bestows the gift of new life and hope in baptism (new birth, 1 Pt 1:3) through the resurrection of Jesus Christ from the dead. The new birth is a sign of an imperishable inheritance (1 Pt 1:4), of salvation that is still in the future (to be revealed in the final time, 1 Pt 1:5).

* [1:6–9] As the glory of Christ’s resurrection was preceded by his sufferings and death, the new life of faith that it bestows is to be subjected to many trials (1 Pt 1:6) while achieving its goal: the glory of the fullness of salvation (1 Pt 1:9) at the coming of Christ (1 Pt 1:7). (1 Peter, CHAPTER 1 | USCCB, n.d.)

The Gospel of John presents Jesus' appearance to the Disciples and later including Thomas prior to the Conclusion of this Gospel.

* [20:19–29] The appearances to the disciples, without or with Thomas (cf. Jn 11:16; 14:5), have rough parallels in the other gospels only for Jn 20:19–23; cf. Lk 24:36–39; Mk 16:14–18.

* [20:19] The disciples: by implication from Jn 20:24 this means ten of the Twelve, presumably in Jerusalem. Peace be with you: although this could be an ordinary greeting, John intends here to echo Jn 14:27. The theme of rejoicing in Jn 20:20 echoes Jn 16:22.

* [20:20] Hands and…side: Lk 24:39–40 mentions “hands and feet,” based on Ps 22:17.

* [20:21] By means of this sending, the Eleven were made apostles, that is, “those sent” (cf. Jn 17:18), though John does not use the noun in reference to them (see note on Jn 13:16). A solemn mission or “sending” is also the subject of the post-resurrection appearances to the Eleven in Mt 28:19; Lk 24:47; Mk 16:15.

* [20:22] This action recalls Gn 2:7, where God breathed on the first man and gave him life; just as Adam’s life came from God, so now the disciples’ new spiritual life comes from Jesus. Cf. also the revivification of the dry bones in Ez 37. This is the author’s version of Pentecost. Cf. also the note on Jn 19:30.

* [20:23] The Council of Trent defined that this power to forgive sins is exercised in the sacrament of penance. See Mt 16:19; Mt 18:18.

* [20:28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: “and the Word was God.”

* [20:29] This verse is a beatitude on future generations; faith, not sight, matters.

* [20:30–31] These verses are clearly a conclusion to the gospel and express its purpose. While many manuscripts read come to believe, possibly implying a missionary purpose for John’s gospel, a small number of quite early ones read “continue to believe,” suggesting that the audience consists of Christians whose faith is to be deepened by the book; cf. Jn 19:35. (John, CHAPTER 20 | USCCB, n.d.)

Susan Naatz comments that many spiritual leaders have written about doubt.

One of my favorites is: The fact is that all the great spiritual models of the ages before us found themselves, at one point or another, plunged into doubt, into darkness, into the certainty of uncertainty: Augustine, John of the Cross, Teresa of Avila, Meister Eckhart, John the Baptist, Thomas, Peter, one after another of them all wondered, and wavered, and believed beyond belief. 1

Like Thomas and the saints, we often doubt ourselves when someone suggests that we can achieve something we never thought possible. When we are presented with a new opportunity or invitation we hesitate. We doubt. Something inside asks, Can I do this? Am I enough?

Just as my brother-in-law guided me, Jesus took Thomas’s hand and guided it into his wounds. Jesus said to him: Put your finger here and see my hands and bring your hand and put it into my side, and do not be unbelieving, but believe. Doubt vanished and I will always believe that Thomas wept.

____________________________________________________

1 Uncommon Gratitude by Joan Chittister and Rowan Williams (Liturgical Press) (Naatz, n.d.)

Don Schwager quotes “Touching the Flesh, He Invokes the Word,” by Augustine of Hippo, 354-430 A.D.

"

But when Jesus showed Thomas the very places where he had his doubts, Thomas exclaimed, "My Lord and my God." He touched his flesh, he proclaimed his divinity. What did he touch? The body of Christ. Was the body of Christ the divinity of Christ? The divinity of Christ was the Word; the humanity of Christ was soul and flesh. Thomas could not touch the soul, but he could perceive it, because the body that had been dead was moving about alive. But that Word is subject neither to change nor to contact, it neither regresses nor progresses, neither fails nor flourishes, because in the beginning was the Word, and the Word was with God, and the Word was God. That is what Thomas proclaimed. He touched the flesh, he invoked the Word, because the Word became flesh and dwelt among us." (excerpt from Sermon 145A) (Schwager, n.d.)

The Word Among Us Meditation on 1 Peter 1:3-9 comments that Jesus has left us with the gifts of faith, hope, and love, and these last forever (1 Corinthians 13:13). They sustain us and lift us up in good times and in bad, in plenty and in need. They bind us to the God who loves us without end.

A salvation that is ready to be revealed in the final time (1 Peter 1:5). We often look at divine mercy as a gift for today, but God takes a longer view as well. He promises that in “the final time,” at the very end, he has a great salvation waiting for us. As we enter into eternity, “we shall be like him, for we shall see him as he is” (1 John 3:2). All pain, suffering, temptation, sadness, and sin will be wiped away, and we will enter the new creation to live forever in the presence of the Lord.

A living hope. An imperishable inheritance. A final salvation. Our God is merciful beyond compare. May we never cease to praise him!

“Jesus, my Savior, I am in awe of your overflowing mercy!” (Meditation on 1 Peter 1:3-9, n.d.)

Friar Jude Winkler comments the reading from Act Luke gives an ideal account of sharing, praying, and not having difficulties. Luke is often a bit of a “pollyanna”. Sometimes when we compare reality to Acts we come out not looking very good as the widows and orphans of Greek speakers were not treated equally and we are urged to work to overcome this type of discrimination. Peter speaks of treasure and suffering in following Jesus .The Gospel message to a new generation is met with faith and belief. Jesus wishes peace and breathes upon them in a message of recreation in the gift of the Holy Spirit. When Jesus offers Thomas His side and wounds and Thomas proclaims “My Lord and my God”, it is one of the most powerful testimonies in the Gospel. Friar Jude comments that in 1 Peter we hear talk of passing down the truth to those who believe but have not seen.

Fr. Richard Rohr, OFM, uses the images of a lever and a place to stand to explain why social transformation needs both action and contemplation. 

The fixed point is our place to stand. It is a contemplative stance: steady, centered, poised, and rooted. To be contemplative, we have to have a slight distance from the world to allow time for withdrawal from business as usual, for contemplation, for going into what Jesus calls our “private room” (Matthew 6:6). However, we have to remain quite close to the world at the same time, loving it, feeling its pain and its joy as our pain and our joy. Otherwise, our distance can become a form of escapism.

Unfortunately, many of us don’t have a fixed place to stand, a fulcrum of critical distance, and thus we cannot find our levers, or true “delivery systems,” as Bill Plotkin calls them [1], by which to move our world. We do not have the steadiness of spiritual practice to keep our sight keen and alive. Those who have plenty of opportunities for spiritual practice—for example, those in monasteries—often don’t have an access point beyond religion itself from which to speak or to serve much of our world. We need a delivery system in the world to provide the capacity for building bridges and connecting the dots of life.

Some degree of inner experience is necessary for true spiritual authority, but we need some form of outer validation, too. We need to be taken seriously as competent and committed individuals and not just “inner” people. Could this perhaps be what Jesus means by being both “wise as serpents and innocent as doves” (Matthew 10:16)? God offers us quiet, contemplative eyes; God also calls us to prophetic and critical involvement in the pain and sufferings of our world—both at the same time. This is so obvious in the life and ministry of Jesus that I wonder why it has not been taught as an essential part of Christianity. (Rohr, n.d.)

We invite the Spirit to guide our contemplation of our mission to bring mercy and awareness of the love of God for all in doubt as we act as disciples of Christ.

References

Acts of the Apostles, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/acts/2?42 

John, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/john/20?19 

Meditation on 1 Peter 1:3-9. (n.d.). Word Among Us. Retrieved April 12, 2026, from https://wau.org/meditations/2026/04/12/1541804/ 

Naatz, S. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved April 12, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-12-2026 

1 Peter, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/1peter/1?3 

Psalms, PSALM 118 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/psalms/118?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 12, 2026, from https://cac.org/daily-meditations/finding-a-place-to-stand/ 

Schwager, D. (n.d.). Unless I See - I Will Not Believe. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 12, 2026, from https://www.dailyscripture.net/daily-meditation/