Spiritual Connections

The texts from the Roman Catholic Lectionary today, the Feast of Saints Michael, Gabriel, and Raphael, Archangels, invite us to reflect on the direction we have welcomed on our journey from our spiritual connection to reality beyond the perception of our human senses.

Spiritual Inspiration

In the Book of Daniel the coming Kingdom of God is represented by a human figure.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)

In the Reading from the Book of Revelation, Michael wins a victory over the dragon.

* [12:7–12] Michael, mentioned only here in Revelation, wins a victory over the dragon. A hymn of praise follows.

* [12:7] Michael: the archangel, guardian and champion of Israel; cf. Dn 10:13, 21; 12:1; Jude 9. In Hebrew, the name Michael means “Who can compare with God?”; cf. Rev 13:4.

* [12:9] The ancient serpent: who seduced Eve (Gn 3:1–6), mother of the human race; cf. Rev 20:2; Eph 6:11–12. Was thrown down: allusion to the expulsion of Satan from heaven; cf. Lk 10:18.

* [12:10] The accuser: the meaning of the Hebrew word “Satan,” found in Rev 12:9; Jb 1–2; Zec 3:1; 1 Chr 21:1; he continues to accuse Christ’s disciples. (Revelation, CHAPTER 12 | USCCB, n.d.)

Psalm 138 is a thanksgiving to God, who came to the rescue of the psalmist.

* [Psalm 138] A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8).

* [138:1] In the presence of the angels: heavenly beings who were completely subordinate to Israel’s God. The earthly Temple represents the heavenly palace of God. (Psalms, PSALM 138 | USCCB, n.d.)

In the Gospel of John, Jesus declares Nathanael is a true Israelite. There is no duplicity in him.

* [1:47] A true Israelite. There is no duplicity in him: Jacob was the first to bear the name “Israel” (Gn 32:29), but Jacob was a man of duplicity (Gn 27:35–36).

* [1:48] Under the fig tree: a symbol of messianic peace (cf. Mi 4:4; Zec 3:10).

* [1:49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28).

* [1:50] Possibly a statement: “You [singular] believe because I saw you under the fig tree.”

* [1:51] The double “Amen” is characteristic of John. You is plural in Greek. The allusion is to Jacob’s ladder (Gn 28:12). (John, CHAPTER 1 | USCCB, n.d.)

Mike Cherney comments that in Catholic tradition, the angels who remained faithful to God chose Him freely. Their example reminds me that faith is not merely accepting a list of beliefs. It is a continual choice to trust God.

Ultimately, this feast reminds me that creation is larger and more mysterious than I often allow myself to remember. I am a scientist who is brought to a new humility: I do not have to understand everything to believe that God is at work. In a world that often tells me to trust only what I can see, I am called to look beyond the visible. That is the focus of my prayer today.

Dear Lord, Help me to grow in Your trust. 

Open my heart to Your presence. 

May this feast day remind me to look beyond the visible. 

May it guide me on the path that brings me closer to You. 

May it help transform me into an agent of Your kingdom.

Amen. (Cherney, 2026)

Don Schwager quotes “The Lord of Angels,” by John Chrysostom (347-407 AD).

"Do you see how he [Jesus] leads him [Nathanael] up little by little from the earth and causes him no longer to imagine him as merely a man? For one to whom angels minister and on whom angels ascend and descend, how could he be a man? This is why he said, 'You shall see greater things than these.' And to prove this, he introduces the ministry of angels. What he means is something like this: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say when you see 'angels ascending and descending on me'? He persuades him by these words to receive him as Lord also of the angels. For on him as on the king's own son, the royal ministers ascended and descended, once at the season of the crucifixion, again at the time of the resurrection and the ascension, and before this also, when they 'came and ministered to him' (Matthew 4:11). They also ascended and descended when they proclaimed the good news of his birth and cried, 'Glory to God in the highest, and on earth peace' (Luke 2:14), when they came to Mary and also when they came to Joseph... Our Lord made the present a proof of the future. After the powers he had already shown, Nathanael would readily believe that much more would follow." (excerpt from the Homilies On the Gospel of John 21.1) (Schwager, n.d.)

Friar Jude Winker comments on the texts for today. In Daniel 7, the “Ancient of Days” is an image of God in all his glory. Daniel calls for a “Son of Man”, probably referring to the People of Israel. They will win in the end if they hold on to God. Satan is defeated by the Archangel Michael and his angels. Michael battles in heaven and defeats the “evil one”. The “accuser of our brothers” at the last judgment refers to when the “strict justice” of Satan meets the Compassion of God. Jabob, one of the sons of Isaac, is “the deceiver" until he wrestled with God and became Israel. Jesus saw Nathanel under a fig tree where he was wrestling with God and striving to know who God is. Jesus declares “you will see greater things “ than Jacob at Bethel where he dreamed the ladder to heaven. Friar Jude comments that Nathaniel came to meet God and know Him.

The Word Among Us Meditation on John 1:47-51 comments that for a well-known angelic messenger, Gabriel’s name means “God is my strength.” He appeared to Zechariah and Mary to foretell the births of John the Baptist and Jesus. He testified to God’s coming in the flesh when he said, “The Lord is with you” and to the strength that God offers to his people when he said, “Do not be afraid” (Luke 1:28, 13). Gabriel reminds us that God is present and at work. He can help us lift our eyes to our God who is with us and who will build up strength within us (Psalm 138:3).

Raphael’s name means “God is a healer.” Raphael brought hope to blind Tobit when he proclaimed, “Take courage! God’s healing is near!” (Tobit 5:10). He guided Tobit’s son, Tobias, on his journey; delivered Tobias’ wife, Sarah, from a demon; and restored Tobit’s sight (6:4-9; 8:2-9; 11:7-15). Raphael shows us that God hears our prayers for healing and wholeness.

So remember the archangels and their messages! Trust that through them, God fights for you, he strengthens you, and he offers you healing. The angels will bring you grace from heaven today, where they are “ascending and descending on the Son of Man” (John 1:51).

“Thank you, Lord, for caring for me through your angels!” (Meditation on John 1:47-51, 2026)

Father Richard Rohr introduces author Gina Loehr who describes how God’s love empowered Thérèse of Lisieux to embrace the fullness of her own humanity and that of others.

For Thérèse, love of God and love of the other is of one piece. Thérèse came to an important realization when reflecting on First Corinthians 13, which explains that all the greatest gifts are nothing without love.

 

From her youth Thérèse loved Jesus with her whole heart, and she never regretted it. In addition to bringing her personal consolation, this love helped her grow in her relationships with others. She understood that when we give ourselves to God, our hearts don’t lose their natural tenderness, rather that tenderness increases as our hearts become purer and more divine. Thérèse wrote, “In loving Him the heart expands and can give to those who are dear to it incomparably more tenderness than if it had concentrated upon one egotistical and unfruitful love.” [3]

Loving God enriches not only our experience of human love but also our experience of life. Thérèse was able to see the gifts of her Beloved surrounding her. She was passionately engaged in life. She loved to explore nature and absorb the beauties of creation…. The love overflowing from her heart spilled out in her many poems and plays. Her love for God energized her daily life. She lived as a woman in love: joyful, enthusiastic, smiling. (Rohr, n.d.)

We invoke the Spirit to guide our understanding of spiritual reality beyond what we can perceive with our five human senses that is realized in our mystical connection to the Divine.

References

Cherney, M. (2026, September 29). Daily Reflection September 29, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 29, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-29-2026 

Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 29, 2026, from https://bible.usccb.org/bible/daniel/7?9 

John, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 29, 2026, from https://bible.usccb.org/bible/john/1?47 

Meditation on John 1:47-51. (2026, September 29). The Word Among Us. Retrieved September 29, 2026, from https://wau.org/meditations/2026/09/29/1680103/ 

Psalms, PSALM 138 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 29, 2026, from https://bible.usccb.org/bible/psalms/138?1 

Revelation, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved September 29, 2026, from https://bible.usccb.org/bible/revelation/12? 

Rohr, R. (n.d.). Empowered by Love. Center for Action and Contemplation. Retrieved September 29, 2026, from https://cac.org/daily-meditations/empowered-by-love/ 

Schwager, D. (n.d.). You Will See the Angels of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 29, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Love and Leadership

 The texts from the Roman Catholic Lectionary today challenge us to live in the tension between God revealed in the depths of our being and love expressed when two or three gather in community.

Living in Community

The Reading the Book of the Prophet Isaiah establishes the authority of Eliakim as master of the palace. 

* [22:15] Shebna: by the time of the siege of Jerusalem in 36:3, Shebna, the scribe, no longer held the office of master of the palace.

* [22:16] What is probably Shebna’s inscribed tomb has been discovered in the village of Silwan on the eastern slope of Jerusalem.

* [22:20] by the time of the events described in 36:3, Eliakim had replaced Shebna as master of the palace.

* [22:22] Key: symbol of authority; cf. Mt 16:19; Rev 3:7. (Isaiah, CHAPTER 22 | USCCB, n.d.)

Psalm 138 proclaims God’s loving fidelity.

* [Psalm 138] A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8). (Psalms. PSALM 138 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans celebrates the wisdom of God’s plan of salvation.

* [11:33–36] This final reflection celebrates the wisdom of God’s plan of salvation. As Paul has indicated throughout these chapters, both Jew and Gentile, despite the religious recalcitrance of each, have received the gift of faith. The methods used by God in making this outreach to the world stagger human comprehension but are at the same time a dazzling invitation to abiding faith.

* [11:34] The citation is from the Greek text of Is 40:13. Paul does not explicitly mention Isaiah in this verse, nor Job in 11:35.

* [11:35] Paul quotes from an old Greek version of Jb 41:3a, which differs from the Hebrew text (Jb 41:11a). (Romans, CHAPTER 11 | USCCB, n.d.)

The Gospel of Matthew presents Peter’s Confession About Jesus

* [16:13–20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mk 8:27–29; cf. also Lk 9:18–20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Mt 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Mt 16:17) and makes him the rock on which Jesus will build his church (Mt 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Mt 16:19).

* [16:13] Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see note on Mt 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi (“of Philip”) to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mk 8:27: “Who…that I am?”), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf. Mt 16:15).

* [16:14] John the Baptist: see Mt 14:2. Elijah: cf. Mal 3:23–24; Sir 48:10; and see note on Mt 3:4. Jeremiah: an addition of Matthew to the Marcan source.

* [16:16] The Son of the living God: see Mt 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source’s confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf. 1 Cor 15:5; Lk 24:34.

* [16:17] Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this…but my heavenly Father: that Peter’s faith is spoken of as coming not through human means but through a revelation from God is similar to Paul’s description of his recognition of who Jesus was; see Gal 1:15–16, “…when he [God]…was pleased to reveal his Son to me….”

* [16:18] You are Peter, and upon this rock I will build my church: the Aramaic word kēpā’ meaning rock and transliterated into Greek as Kēphas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7–8 (“Peter”). It is translated as Petros (“Peter”) in Jn 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (Kēpā’) and upon this rock (kēpā’) I will build my church.” The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning, “rock.” Church: this word (Greek ekklēsia) occurs in the gospels only here and in Mt 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hadēs, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.

* [16:19] The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebna as master of the palace, is given “the key of the House of David,” which he authoritatively “opens” and “shuts” (Is 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.

* [16:20] Cf. Mk 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see note on Mk 8:27–30. (Matthew, CHAPTER 16 | USCCB, n.d.)

Tom Kelly comments that living in community is hard. We arch-individualists in the United States want all the benefits of living in community but would prefer to pass on the obligations or limitations that belonging to a community sometimes includes. Where there is community there must be leadership, and scripture suggests that where there is leadership, it should be consultative, collegial, and consistent with the Spirit of God who is always present where “two or three are gathered.”

I believe the new emphasis on becoming a synodal Church captures this precise point. Within our local Catholic community bishops have a unique authority that is best used through consultation with the community affected by the decision. Pope Francis introduced us to the process of local synodality. Pope Leo has firmly continued that path asking the Cardinals of the Catholic Church to promote synodality by first practicing it.

If you have ever been cynical about how the Church uses its power and authority, this is your opportunity to step forward and become part of the process you have critiqued. The Church is asking us to use our voice to discern the movement of the Spirit in our community and to honestly and openly share that fruit with our leadership. How will you respond to this invitation? (Kelly, 2026)

Don Schwager quotes Christ, the Son of the living God, by Epiphanius the Latin (315-403 AD).

Did the Lord not know what people called him? But by questioning he brought forth the conviction of the apostle Peter and left for us in the future a strong affirmation of faith. For the Lord questioned not only Peter but all the apostles when he said, "Who do you say that I am?" Yet one on behalf of all answered the King, who is in due time to judge the whole world. He is God, both God and man. How miserable does this make those who are false teachers and strangers now, and to be judged in eternity. If Christ is the Son of God, by all means he is also God. If he is not God, he is not the Son of God. But since he himself is the Son, and as the Son takes up all things from the Father, let us hold this same one inseparably in our heart because there is no one who escapes his hand. (excerpt from INTERPRETATION OF THE GOSPELS 28) (Schwager, n.d.)

Friar Jude Winkler comments on the many messages in the texts for today. In the passage from Isaiah Shebna is given “”losing responsibilities and the keys of authority. The Letter to the Romans is a short hymn proclaiming the wisdom of God that is beyond understanding. God had allowed the growing of Gentile belief and jealousy of reluctant Jews to seek understanding of Christ. We live in a mystery beyond our understanding. Friar Jude cites a French Philosopher who chooses to believe faith is a mystery to be lived. In the Gospel of Matthew, Jesus and the disciples are at the place where the Jordan surges from the underground. Peter responds to the interrogation of “Who the Son of Man is" by declaring “You are the Christ, the anointed one, Son of the Living God” Note the opposite reaction in Mark’s account. Jesus renames him (Kēpā’), a rock, a people? A firm foundation for the Church! The gates of the nether world, as the Pan temple nearby may have suggested, is where Jesus asserts that the demoniac forces that have no power. Traditionally, God has the keys of life, death, and precipitation. What is bound by Peter is bound in heaven or that which is losed will be losed in heaven. Note the Sacrament of Reconciliation has its origin in the authority of Pharisees to loose and bind. Eventually all disciples will be so empowered. Friar Jude notes that Matthew makes Peter the central figure of this part of the Gospel clearly distinguished from the others.

The Word Among Us Meditation on Isaiah 22:19-23 comments that as holder of the keys to the kingdom, Peter would have the authority to bind and loose—to open and close. As head of the apostles, he also would be, like Eliakim, a father to the Church—its firm foundation, leader, and guide. That’s why we often call his successor, the pope, the “Holy Father”!

Jesus didn’t leave us alone—as a Church or individually. He provided for the entire Church not only when he poured out the Holy Spirit on us but also when he made Peter and his successors the “rock.” The pope is the keeper of the teachings of the Church and a minister of God’s grace and mercy. He is also our father in faith, our guide, and our example. But most of all, he is a reflection of God’s own fatherly care for us, his children.

“Father, thank you for providing for your Church—and me—through Peter and his successors.” (Meditation on Isaiah 22:19-23, n.d.)

Father Richard Rohr encourages us to look within to discover our true self, the presence of God within us. In John’s very short second letter in the New Testament, the writer offers us an invitation to discover what we are looking for when he writes of “the truth that lives within us that will be with us forever” (2 John 2). Most of us know little about this truth, so we end up as St. Augustine admits in his Confessions: “Late have I loved you, Beauty so very ancient and so ever new. Late have I loved you! You were within, but I was without.” [1]

We might call the true self our soul, and we might call the false self our ego, our small or separate self. In finding our true self, we will have found an absolute reference point that is both utterly within us and utterly beyond us at the very same time. This grounds the soul in big and reliable truth. “My deepest me is God!” St. Catherine of Genoa shouted as she ran through the streets of town, just as Colossians had already shouted to both Jews and pagans, “The mystery is Christ within you—your hope of Glory!” (1:27).

Once discovered, the healthy inner authority of the true self can be balanced with the outer authority of Scripture and Tradition. Our experience can be validated by others’ experience. That’s what assures us that we are grounded in reality, not a fantasy. That God is both utterly beyond us and yet totally within us at the same time is the exquisite balance that most religion seldom achieves, in my opinion. (Rohr, n.d.)

We ponder the interplay of personal discovery of love and God within and the direction of leaders in Christianity to deepen our faith through our experience of community.

References

Isaiah, CHAPTER 22 | USCCB. (n.d.). Daily Readings. Retrieved August 23, 2026, from https://bible.usccb.org/bible/isaiah/22? 

Kelly, T. (2026, August 23). Daily Reflection August 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-23-2026 

Matthew, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved August 23, 2026, from https://bible.usccb.org/bible/matthew/16?13 

Meditation on Isaiah 22:19-23. (n.d.). Word Among Us. Retrieved August 23, 2026, from https://wau.org/meditations/2026/08/23/1652677/ 

Psalms. PSALM 138 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 23, 2026, from https://bible.usccb.org/bible/psalms/138?1 

Rohr, R. (n.d.). Discovering God Within. Center for Action and Contemplation. Retrieved August 23, 2026, from https://cac.org/daily-meditations/discovering-god-within/  

Romans, CHAPTER 11 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 23, 2026, from https://bible.usccb.org/bible/romans/11?33 

Schwager, D. (n.d.). The Keys of the Kingdom of Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 23, 2026, from https://www.dailyscripture.net/daily-meditation/