Spirit of Truth

 The texts from the Roman Catholic Lectionary today challenge us to be open to the expansion of our ideas on how we understand and respond to the relationship of humanity to the Divine.

In A Spirit of Truth

The Reading from the Acts of the Apostles describes Paul in Athens and his Speech at the Areopagus.

* [17:22–31] In Paul’s appearance at the Areopagus he preaches his climactic speech to Gentiles in the cultural center of the ancient world. The speech is more theological than christological. Paul’s discourse appeals to the Greek world’s belief in divinity as responsible for the origin and existence of the universe. It contests the common belief in a multiplicity of gods supposedly exerting their powers through their images. It acknowledges that the attempt to find God is a constant human endeavor. It declares, further, that God is the judge of the human race, that the time of the judgment has been determined, and that it will be executed through a man whom God raised from the dead. The speech reflects sympathy with pagan religiosity, handles the subject of idol worship gently, and appeals for a new examination of divinity, not from the standpoint of creation but from the standpoint of judgment.

* [17:23] ‘To an Unknown God’: ancient authors such as Pausanias, Philostratus, and Tertullian speak of Athenian altars with no specific dedication as altars of “unknown gods” or “nameless altars.”

* [17:26] From one: many manuscripts read “from one blood.” Fixed…seasons: or “fixed limits to the epochs.”

* [17:28] ‘In him we live and move and have our being’: some scholars understand this saying to be based on an earlier saying of Epimenides of Knossos (6th century B.C.). ‘For we too are his offspring’: here Paul is quoting Aratus of Soli, a third-century B.C. poet from Cilicia. (Acts of the Apostles,CHAPTER 17 | USCCB, n.d.)

Psalm 148 invites all beings to praise God.

* [Psalm 148] A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature. (Psalms, PSALM 148 | USCCB, n.d.)

In the Gospel of John, Jesus proclaims an interpretation of the role of the Spirit.

* [16:13] Declare to you the things that are coming: not a reference to new predictions about the future, but interpretation of what has already occurred or been said. (John, CHAPTER 16 | USCCB, n.d.)

Barbara Dilly comments that Jesus did not give us a list of detailed instructions for everything that was going to happen to each of us in every time and place. Rather, he gave us specific principles associated with love, trust, truth, and hope, from which to base our relationships with God and each other.

I have learned through my faith traditions that we must listen to the Spirit of truth revealed to each of us in love, and hope. In this way, the Spirit frees us from an exhaustive and incomplete list of rules, practices, and traditions that are never open to reinterpretation in current times and places. That does not mean we are all left to our own devices. We do best when we identify with religious traditions that value scholarly inquiry into the works of the Spirit, inspired preaching, and a community of believers who study the Word of God with each other. We also do best when we listen to the lived lives of our brothers and sisters undergoing struggle and pain for the voice of the Spirit among us to guide us in ways of love, truth, and hope. I pray today for that Spirit to reveal itself even more strongly in our midst. (Dilly, n.d.)

Don Schwager quotes The Spirit makes Christ known, by Augustine of Hippo, 354-430 A.D.

"He [the Holy Spirit] will make me clearly known by pouring love into the hearts of believers and making them spiritual and thus able to see that the Son whom they had known before only according to the flesh - and who they thought was only a man like themselves - was equal to the Father. Or at least, when his love filled them with boldness and cast out fear, they would proclaim Christ to men and women, and in this way they would spread Christ's fame throughout the whole world... For what they were going to do in the power of the Holy Spirit, this the Holy Spirit says he does himself." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 100.1) (Schwager, n.d.)

The Word Among Us Meditation on Acts 17:15, 22–18:1 comments that the Creator of all space and time is not far from you. Or as St. Augustine wrote, God is interior “intimo meo”—he is more inward than your innermost self. What’s more, the God who is present in you looks on you with love, mercy, and goodwill. His presence within you is not for condemnation, even though he knows the complete truth about you. Even when he sees your sins and weaknesses, he sees a child whom he loves and longs to heal and restore.

In the quiet of prayer today, know that your Father is with you. Believe that he loves you personally and with a joy-filled, sin-forgiving, transforming love. It’s this love that moved God to become man in Jesus Christ, that propelled Paul and all the apostles to preach to the nations, and that is now available to you today. It’s true; the One who created the galaxies knows you individually. He is filled with love for you. He wants nothing but good for you. So seek him today; he is not far from you!

“Father, I know you are here with me!” (Meditation on Acts 17:15, 22–18:1, n.d.)

Friar Jude Winkler comments that in the reading from the Acts of the Apostles Paul goes to Athens and to the Areopagus, a great place for debate of new ideas. Paul notes they worship an unknown god.  As Stoics, they accept a few of Paul's arguments but not rising from the dead. Stoics understand the soul as imprisoned in the body and some even use fasting to be less material, as a Stoic excess. In the Gospel of John, Jesus continues the Last Supper Discourse identifying the Spirit of truth to remind the community of the Jesus teaching and continue to reveal the truth. The Spirit will continue, as seen in the Acts of the Apostles, to guide in the Church. Friar Jude comments that we share Jesus' relationship with the Father through the Spirit in the Trinity.

Father Richard Rohr, OFM, introduces spiritual teacher and translator Mirabai Starr describes how Julian’s positive experience of God sustained her when things were not “well” in the world around her.

Julian unpacks this for us [in chapter 27]. In doing so she dispenses with the whole concept of sin and replaces it with love. “I believe that sin has no substance,” Julian writes, “not a particle of being.” While sin itself has no existential value, it has impact. It causes pain. It is the pain that has substance.

But mercy is swiftly forthcoming. It is immediately available. Inexorable! It is frankly rude of us to doubt that all will be well (and all will be well and every kind of thing shall be well). “When he said these gentle words,” Julian writes, speaking of God-the-Mother, “he showed me that he does not have one iota of blame for me, or for any other person. So, wouldn’t it be unkind of me to blame God for my transgressions since he does not blame me?” The merciful nature of God renders the whole blame game obsolete….

For those of us who do not subscribe to a belief in some perfect afterworld but, rather, are focused on making things better right here on Earth, this teaching may feel disconnected. But what Julian is saying, with heartbreaking compassion, is that we cannot know this now, from our limited, pain-drenched perspective. Yet eventually we will awaken to the truth that we are unconditionally adored by God. (Rohr, n.d.)

We contemplate the Truth revealed by the Spirit about the Love of God that is the force that inspires our action to strive for “all will be well” in our environment.

References

Acts of the Apostles,CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved May 13, 2026, from https://bible.usccb.org/bible/acts/17?15 

Dilly, B. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved May 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-13-2026 

John, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved May 13, 2026, from https://bible.usccb.org/bible/john/16?12 

Meditation on Acts 17:15, 22–18:1. (n.d.). Word Among Us. Retrieved May 13, 2026, from https://wau.org/meditations/2026/05/13/1563390/ 

Psalms, PSALM 148 | USCCB. (n.d.). Daily Readings. Retrieved May 13, 2026, from https://bible.usccb.org/bible/psalms/148? 

Rohr, R. (n.d.). Will All Be Well? Center for Action and Contemplation. Retrieved May 13, 2026, from https://cac.org/daily-meditations/will-all-be-well/ 

Schwager, D. (n.d.). The Holy Spirit Will Guide You into All the Truth. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 13, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Groping and Philosophy

The texts from the Roman Catholic Lectionary today invite us to request the insight of the Spirit to guide us to truth revealed in our relationship with Christ and the people with whom we journey.

Groping with Philosophy

In the Reading from the Acts of the Apostles, Paul’s Speech at the Areopagus does not sit well with his audience.

* [17:22–31] In Paul’s appearance at the Areopagus he preaches his climactic speech to Gentiles in the cultural center of the ancient world. The speech is more theological than christological. Paul’s discourse appeals to the Greek world’s belief in divinity as responsible for the origin and existence of the universe. It contests the common belief in a multiplicity of gods supposedly exerting their powers through their images. It acknowledges that the attempt to find God is a constant human endeavor. It declares, further, that God is the judge of the human race, that the time of the judgment has been determined, and that it will be executed through a man whom God raised from the dead. The speech reflects sympathy with pagan religiosity, handles the subject of idol worship gently, and appeals for a new examination of divinity, not from the standpoint of creation but from the standpoint of judgment. (Acts of the Apostles, CHAPTER 17, n.d.)

Psalm 148 is a hymn of praise to God

* [Psalm 148] A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature. (Psalms, PSALM 148, n.d.)

In the Gospel of John, Jesus is concluding the discourse on Departure and Coming of the Advocate.

* [16:13] Declare to you the things that are coming: not a reference to new predictions about the future, but interpretation of what has already occurred or been said. (John, CHAPTER 16, n.d.)

Kimberly Grassmeyer found the reading from Acts compelling and beautiful, citing the verses:  "He made from one the whole human race to dwell on the entire surface of the earth, and he fixed the ordered seasons and the boundaries of their regions, so that people might seek God, even perhaps grope for him and find him, though indeed he is not far from any one of us." 

Today, may we all successfully grope for God.  May we open ourselves to the blessings of the Holy Spirit and praise the Christ who binds us all together.  And may we do these things with and for all God's children, preparing the way to eternal life.  Amen. (Grassmeyer, 2025)

Don Schwager quotes “The Spirit makes Christ known,” by Augustine of Hippo, 354-430 A.D.

"He [the Holy Spirit] will make me clearly known by pouring love into the hearts of believers and making them spiritual and thus able to see that the Son whom they had known before only according to the flesh - and who they thought was only a man like themselves - was equal to the Father. Or at least, when his love filled them with boldness and cast out fear, they would proclaim Christ to men and women, and in this way they would spread Christ's fame throughout the whole world... For what they were going to do in the power of the Holy Spirit, this the Holy Spirit says he does himself." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 100.1) (Schwager, n.d.)

The Word Among Us Meditation on John 16:12-15 comments that Jesus has been speaking to his disciples for quite a while, but now he sees that they have reached their limit. So he says, “I have much more to tell you, but you cannot bear it now” (John 16:12). Then he promises that the “Spirit of truth” will pick up where he left off and guide them into “all truth” (16:13).

“Come, Holy Spirit, and guide me into the truth of sacrificial love. You know how much I want to be served instead of serving. But I believe that you can soften my heart. I believe that you can lead me into the joy of serving others.”

“Come, Holy Spirit, and open my heart to the truth of your transforming love!” (Meditation on John 16:12-15, n.d.)

Friar Jude Winkler comments on the reception of Paul in the Acts passage when he preaches in Athens near the Acropolis where philosophers meet. Initially his teaching is totally acceptable to the Stoics who agree we can’t image God but  then rising from the dead is contrary to the Greek spiritual aspiration to escape from the body.  The Last Supper Discourse, in John’s Gospel declares Jesus' promise that the Spirit of Truth will inform us of all truth within ourselves.  Friar Jude reminds us the Spirit makes revelation clear to the community of the Father’s Will.

Fr. Richard Rohr, OFM, introduces Jungian therapists Connie Zweig and Steve Wolf who describe shadow work as a path to deeper moral integrity and intimacy with our own soul.

Looking into the darkness or living with shadow awareness is not an easy path…. Rather, to live with shadow awareness we follow the detours; we walk into the debris, groping our way through dark corridors and past dead ends. We look for the key where it is difficult to find. Shadow-work asks us to turn in that direction.  

It asks us to stop blaming others.  

It asks us to take responsibility.  

It asks us to move slowly.  

It asks us to deepen awareness.  

It asks us to hold paradox.  

It asks us to open our hearts.  

It asks us to sacrifice our ideals of perfection.  

It asks us to live the mystery.  

We suggest that you relate to the shadow as a mystery, rather than as a problem to be solved or an illness to be cured. When the Other arrives, honor that part of yourself as a guest. You may discover that it comes bearing gifts. You may discover that shadow-work is, indeed, soul work. (Rohr, n.d.) 

We implore the Spirit as a guide to our essential search for truth and meaning as we grope for fullness of life as disciples of Christ.

References

Acts of the Apostles, CHAPTER 17. (n.d.). USCCB. Retrieved May 28, 2025, from https://bible.usccb.org/bible/acts/17?15 

Grassmeyer, K. (2025, May 28). Creighton U. Daily Reflection. Online Ministries. Retrieved May 28, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/052825.html 

John, CHAPTER 16. (n.d.). USCCB. Retrieved May 28, 2025, from https://bible.usccb.org/bible/john/16?12 

Meditation on John 16:12-15. (n.d.). The Word Among Us: Homepage. Retrieved May 28, 2025, from https://wau.org/meditations/2025/05/28/1285904/ 

Psalms, PSALM 148. (n.d.). USCCB. Retrieved May 28, 2025, from https://bible.usccb.org/bible/psalms/148?1 

Rohr, R. (n.d.). Searching in the Shadows. Center for Action and Contemplation. Retrieved May 28, 2025, from https://cac.org/daily-meditations/searching-in-the-shadows/ 

Schwager, D. (n.d.). The Holy Spirit Will Guide You into All the Truth. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 28, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=may28 

Visions and Tribute

The texts from the Roman Catholic Lectionary today challenge us to contemplate the deeper meaning of our experiences as a guide to how the action we choose aligns with the Way of Jesus. 

Visions for Life

The reading from the Prophet Ezekiel shares the Vision of God on the Cherubim.

* [1:1] The thirtieth year, which corresponds to the fifth year of exile (v. 2), has never been satisfactorily explained; possibly it refers to the prophet’s age, or the anniversary of the finding of the book of the law in the Temple during Josiah’s reform of 622 (2 Kgs 22:1–13). The river Chebar: probably a canal near Nippur, southeast of Babylon, one of the sites on which the Jewish exiles were settled.

* [1:2] The fifth day…the fifth year: the end of July, 593 B.C.; cf. v. 1.

* [1:4] The North: Zaphon, the traditional abode of the gods; see notes on Jb 37:22; Ps 48:3; Is 14:13–15.

* [1:5] Four living creatures: identified as cherubim in 10:1–2, 20. Known from Assyrian religion as minor guardian deities of palaces and temples, the cherubim were usually portrayed in gigantic sculpture with the bodies of bulls or lions, wings like an eagle and a human head. In the Jerusalem Temple, the Lord was enthroned above in the holy of holies (Is 6:1–2).

* [1:26] Looked like a human being: the God who transcends the powers of the human imagination is pictured here in the likeness of an enthroned human king. (Ezekiel, CHAPTER 1 | USCCB, n.d.)

Psalm 148 offers praise for God’s Universal Glory.

* [Psalm 148] A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature. (Psalms, PSALM 148 | USCCB, n.d.)

In the Gospel of Matthew, Jesus again foretells His Death and Resurrection and deals with the Temple Tax.

* [17:22–23] The second passion prediction (cf. Mt 16:21–23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Mk 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (Mt 17:23).

* [17:24–27] Like Mt 14:28–31 and Mt 16:16b–19, this episode comes from Matthew’s special material on Peter. Although the question of the collectors concerns Jesus’ payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew’s church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Mt 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.

* [17:24] The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf. Ex 30:11–16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.

* [17:25] From their subjects or from foreigners?: the Greek word here translated subjects literally means “sons.”

* [17:26] Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated “sons,” the freedom of Jesus, the Son of God, and of his disciples, children (“sons”) of the kingdom (cf. Mt 13:38), is even more clear.

* [17:27] That we may not offend them: though they are exempt (Mt 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, “a stater,” a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples. (Matthew, CHAPTER 17 | USCCB, n.d.)

Tamora Whitney comments that it seems to her that Jesus is showing his true dual nature here. He is wholly God, and wholly man, son of God and son of Man.

This is a little miracle you don’t hear much about. I think the layers in this story are interesting. As God he is exempt from the tax but as man he will pay it, with miracle money. It’s a little bit of, let’s not make any more waves, things will go bad soon enough on their own. It is also a reflection of Render unto Caesar that which is Caesar’s and render unto God that which is God’s. While Jesus is here, he’s still subject to man’s laws and to human nature, even though he is really God. (Whitney, n.d.)

Don Schwager quotes “Jesus speaks of his death and resurrection,” by Origen of Alexandria (185-254 AD).

"I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered his Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom he was delivered, he "destroyed him who had the power of death." For "through death he destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage." (excerpt from COMMENTARY ON MATTHEW 13.8) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 17:22-27 comments that title, “child of the kingdom”—and all the privileges and responsibilities that come with it—belongs to everyone who becomes a son or daughter of God through Baptism. It’s what St. Paul meant when he wrote that we are “fellow citizens . . . and members of the household of God” (Ephesians 2:19). It’s what Peter meant when he urged us to “be built into a spiritual house” that gives glory to God (1 Peter 2:5).

You may feel that you are a distant cousin of that kingdom. You may have times when it feels as if you’re stuck in some wilderness by yourself while the true children of the kingdom enjoy life in the palace. But that’s just not true. You belong because your heavenly Father chose you from before time began (Ephesians 1:4). You belong because Jesus died and rose for you (2 Corinthians 5:14-17). You belong because God has sent his Spirit into your heart (Galatians 4:6).

Who are you? A child of the kingdom. Never forget that.

“Jesus, thank you for making me a child of your kingdom! Teach me how to live in that calling every day.” (Meditation on Matthew 17:22-27, n.d.)

Friar Jude Winkler notes that Ezekiel was taken to Babylon in the first exile in 590 BCE prior to the major exile in 587 BCE. The visions of Ezekiel may have been connected to his mental state and phenomena like thunderstorms that resonated with the Glory of God. Jesus as Son of Man and Suffering Servant (Daniel 7 and the Song of Songs) would not have to pay the Temple Tax. Friar Jude reminds us that Matthew’s Gospel contains episodes that support the choice of Peter as the leader of the Church.

Fr. Richard Rohr, OFM, comments that the concept and human experience of mother is so primal, so big, deep, universal, and wide that to apply it only to our own mothers is far too small a container. It can only be applied to God. This is revolutionary! Mother is, for Julian of Norwich, the best descriptor for God Herself! Fr. Richard uses this to illustrate the courageous, original, and yet fully orthodox character of Julian’s teaching. Father Richard considers the archetypal human need for maternal care.

Julian helps me finally understand one major aspect of my own Catholic culture: why in heaven’s name, for centuries, did both the Eastern and Western Churches attribute so many beautiful and beloved places, shrines, hills, cathedrals, and works of religious art in the Middle East and Europe, not usually to Jesus, or even to God, but to some iteration of Mother Mary? I’ve always thought it was scripturally weak but psychologically brilliant. Many people in Julian’s time didn’t have access to scripture—in fact, most couldn’t read at all. They interpreted at the level of archetype and symbol. The “word” or logos was quite good, but a feminine image for God was even better.   

This seemed to later sola scriptura (by scripture alone) traditions like a huge aberration or even outright heresy. Yet that is how much the soul needed a Mother Savior and a God Nurturer! In a profoundly patriarchal, hierarchical, judgmental, exclusionary, imperial, and warlike period of history and Christianity, I believe it was probably necessary and salutary.  

God is, in essence, like a good mother—so compassionate that there was no need to compete with a Father God—as we see in Julian’s always balanced teachings. [2] (Rohr, n.d.)

When we encounter situations on our journey when our feelings may strongly urge us to “rock the boat” we invoke the Spirit of Wisdom to show the better Way to do as Jesus does.

References

Ezekiel, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/ezekiel/1?2 

Matthew, CHAPTER 17 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/matthew/17?22 

Meditation on Matthew 17:22-27. (n.d.). The Word Among Us: Homepage. Retrieved August 12, 2024, from https://wau.org/meditations/2024/08/12/1046326/ 

Psalms, PSALM 148 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/psalms/148?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Mother Father God. Retrieved August 12, 2024, from https://cac.org/daily-meditations/mother-father-god/ 

Schwager, D. (n.d.). Not to Give Offense. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 12, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug12 

Whitney, T. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 12, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/081224.html