Fullness from Forgiveness

 The texts from the Roman Catholic Lectionary today challenge us to adopt the mind of Christ as we try to replace rejection, hypocrisy, and deceit with forgiveness.

Finding Forgiveness

The Reading from the Book of Sirach declares a person with hypocrisy and deceit soon becomes a victim of its own treachery.

* [27:16–28:11] Betrayal of confidence through indiscretion destroys friendship and does irreparable harm (27:16–21); cf. 22:22. False friendship based on hypocrisy and deceit is hateful to Ben Sira and, he adds, to God as well (27:22–24); it soon becomes a victim of its own treachery (27:25–27). The same fate awaits the malicious and vengeful (27:28–28:1).

a. [28:1] Dt 32:35; Rom 12:19.

b. [28:2] Mt 6:14.

c. [28:3] Mt 18:23–35.

d. [28:6] Sir 7:36; 38:20. (Sirach, CHAPTER 27 | USCCB, n.d.)

Psalm 103 declares the eternal God is well aware of the people’s human fragility.

* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22). (Psalms, PSALM 103 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans emphasizes God’s total claim on the believer.

* [14:8] The Lord: Jesus, our Master. The same Greek word, kyrios, was applied to both rulers and holders of slaves. Throughout the Letter to the Romans Paul emphasizes God’s total claim on the believer; see note on Rom 1:1. (Romans, CHAPTER 14 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches forgiveness in the Parable of the Unforgiving Servant

* [18:21–35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

* [18:24] A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.

* [18:26] Pay you back in full: an empty promise, given the size of the debt.

* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

* [18:34] Since the debt is so great as to be unpayable, the punishment will be endless.

* [18:35] The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own. (Matthew, CHAPTER 18 | USCCB, n.d.)

Tom Lenz comments that his community has an ever-increasing presence of neighbors seeing the “not so perfect” nature of each other - without regard for their own imperfections. If “strength” in our society looks like perfection, stoicism, and “certainty by order” then perhaps we need a new definition for strength.

All of us, to some degree, likely see the world as we would like it to be more so than how it actually is. This always helps to tip the scales in our favor. But if we can allow ourselves a posture of vulnerability, even a little, then perhaps we can strengthen our communities by softening ourselves. The ripples of our forgiveness and compassion can then become the examples for others to look to as the cultural norm rather than the exception. (Lenz, 2026)

Don Schwager quotes “How often shall I forgive?” by Hilary of Poitiers (315-367 AD).

"When Peter asked him whether he should forgive his brother sinning against him up to seven times, the Lord replied, 'Not up to seven times but up to seventy times seven times'" In every way he teaches us to be like him in humility and goodness. In weakening and breaking the impulses of our rampant passions he strengthens us by the example of his leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from him. In fact, he pardons even those sins that remain in one after confession. The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty was established at seventy times seven times (Genesis 4:24), and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism he grants the grace of salvation to his revilers and persecutors. How much more is it necessary, he shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times [i.e., seventy times seven], since through the grace of the gospel God has granted us pardon without measure." (excerpt from ON MATTHEW 18.10) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today. The Book of Sirach, one of the last texts of the Hebrew Bible written in late 200 BCE asserts that Jewish wisdom is as great as Greek wisdom. We learn that God shows us mercy and love not wrath and anger, Live and die for the Lord is urged in the Letter of Paul to the Romans.  Our consolation death will be a passing from this reality to the next. Paul treats it as equal to die and be with Christ or to live and be with the Philippians. In the Gospel of Matthew, Jesus addresses the message of forgiveness using the perfect number 7 to indicate there is not a limit on forgiveness. God has already forgiven us; we should forgive others. God and grace are both involved. The best a person could do is known only by God. Friar Jude cites the advice of St Ignatius of Loyola to be ready to forgive or if not ready to desire to forgive or if necessary to desire to desire to forgive. Friar Jude reminds us that we forgive wrongs as we recognize them as  a symptom of the brokenness of the transgressor. 

The Word Among Us Meditation on Sirach 27:30–28:7 comments that the master in today’s Gospel parable tells his unforgiving servant: “Should you not have had pity on your fellow servant, as I had pity on you?” (Matthew 18:33). Jesus instructs us to mirror God’s mercy and forgive one another not just seven times but “seventy-seven times” (18:22). In other words, without limit.

These are strong words. But if they make you feel discouraged, know that Jesus stands ready to give you the strength to forgive. He can release you from habits of resentment. He is offering you a life free from the negativity that brings you down. So turn to him today, and ask for his grace to open your heart in compassion. Receive his mercy, and go and show it to the people around you.

“Jesus, help me to forgive my brothers and sisters from the heart!” (Meditation on Sirach 27:30–28:7, n.d.)

Father Richard Rohr, OFM, emphasizes how the teachings of the apostle Paul come from his experience of Christ living in him—and in all reality!

Like him, we only know the Christ through observing and honoring the depth of our human experience and gaining new eyes. When we can honor and receive our own moment of sadness or fullness as a gracious participation in the eternal sadness or fullness of God, we recognize ourselves as a member of the one universal body of Christ.

Thus, Paul shows that we too can know Christ’s infinitely available presence through our own inner dialogue, or the natural law, which is “engraved on our hearts.” Quite daringly, he declares that even so-called pagans, “who do not possess the law … can be said to be the law” (see Romans 2:14–15). This is surely why he spoke to the well-educated Athenians of “The Unknown God … whom you already worship without knowing it” (Acts 17:23). Paul likely inherited this idea from the “new covenant” to God’s people: “I will place my law within them and write it upon their hearts” (see Jeremiah 31:31–33).

Paul merely took incarnationalism—the divine in material form—to its universal and logical conclusions. We see that in his bold exclamation: “There is only Christ. He is everything and he is in everything” (Colossians 3:11). If I were to write that today, people would call me a pantheist (the universe is God), whereas I am really a panentheist (God lies within all things, but also transcends them), as were both Jesus and Paul. (Rohr, n.d.)

We seek the action of the Spirit to enlighten our understanding of the brokenness in our environment that is healed by our desire to forgive being realized as freedom for both the forgiven and the forgiving person. 

References

Lenz, T. (2026, September 13). Daily Reflection September 13, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-13-2026 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/matthew/18?21 

Meditation on Sirach 27:30–28:7. (n.d.). The Word Among Us: Homepage. Retrieved September 13, 2026, from https://wau.org/meditations/2026/09/13/1668154/ 

Psalms, PSALM 103 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/psalms/103?1 

Rohr, R. (n.d.). Paul Knew Christ Within. Center for Action and Contemplation. Retrieved September 13, 2026, from https://cac.org/daily-meditations/faith-with-doubt-weekly-summary/ 

Romans, CHAPTER 14 | USCCB. (n.d.). Daily Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/romans/14?7 

Schwager, D. (n.d.). Lord, How Often Shall I Forgive My Brother? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 13, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 27 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/sirach/27 

Lament Suffering and Betrayal

 The texts from the Roman Catholic Lectionary today challenge us to persevere when our efforts to live as friends of Jesus are met with rejection and misunderstanding.

Love for Life Challenge

The Reading from the Prophet Jeremiah presents Jeremiah Threatened with Death.

a. [26:2] Jer 7:2.

b. [26:3] Jer 18:3.

c. [26:5] Jer 25:4.

d. [26:6] Jer 7:12, 14. (Jeremiah, CHAPTER 26 | USCCB, n.d.)

Psalm 69 is a lament complaining of suffering.

 

* [Psalm 69] A lament complaining of suffering in language both metaphorical (Ps 69:2–3, 15–16, the waters of chaos) and literal (Ps 69:4, 5, 9, 11–13, exhaustion, alienation from family and community, false accusation). In the second part the psalmist prays with special emphasis that the enemies be punished for all to see (Ps 69:23–29). Despite the pain, the psalmist does not lose hope that all be set right, and promises public praise (Ps 69:30–36). The Psalm, which depicts the suffering of the innocent just person vividly, is cited often by the New Testament especially in the passion accounts, e.g., Ps 69:5 in Jn 15:25; Ps 69:22 in Mk 15:23, 36 and parallels and in Jn 19:29. The Psalm prays not so much for personal vengeance as for public vindication of God’s justice. There was, at this time, no belief in an afterlife where such vindication could take place. Redress had to take place now, in the sight of all. (Psalms, PSALM 69 | USCCB, n.d.)

The Gospel of Matthew presents Jesus' Rejection at Nazareth.

* [13:54–58] After the Sermon on the Mount the crowds are in admiring astonishment at Jesus’ teaching (Mt 7:28); here the astonishment is of those who take offense at him. Familiarity with his background and family leads them to regard him as pretentious. Matthew modifies his Marcan source (Mk 6:1–6). Jesus is not the carpenter but the carpenter’s son (Mt 13:55), “and among his own kin” is omitted (Mt 13:57), he did not work many mighty deeds in face of such unbelief (Mt 13:58) rather than the Marcan “…he was not able to perform any mighty deed there” (Mk 6:5), and there is no mention of his amazement at his townspeople’s lack of faith. (Matthew, CHAPTER 13 | USCCB, n.d.)

Sara Schulte-Bukowinski comments that before her Ignatian pilgrimage she was invited to participate in a group discernment conversation among partners of the Society. These Conversations in the Spirit happened all over the world amongst Jesuits and lay colleagues who collaborate in Jesuit works. The fruit of those conversations converged there in the Aula as the Universal Apostolic Preferences were discerned. This shared mission—its clarity and its openness to an uncertain future—is what moved me to tears.

On this Memorial of St. Ignatius I pray for the future of Jesuit Works and all who move them forward, for the Society of Jesus itself, for the entire Christian community, for the world, and also for myself as one pilgrim among many. May we learn from Ignatius what it means to hold the tension between clarity and uncertainty; confidence and humility. May we commit, recommit, and recommit yet again to the fundamental call of the Divine, with humble uncertainty about the details, making space for creativity, flexibility and sharing in God’s vision of a future we cannot imagine. (Schulte-Bukowinski, 2026)

Don Schwager quotes Few miracles done because of their unbelief, by Origen of Alexandria (185-254 AD)

"It seems to me that the production of miracles is similar in some ways to the case of physical things. Cultivation is not sufficient to produce a harvest of fruits unless the soil, or rather the atmosphere, cooperates to this end. And the atmosphere of itself is not sufficient to produce a harvest without cultivation. The one who providentially orders creation did not design things to spring up from the earth without cultivation. Only in the first instance did he do so when he said, 'Let the earth bring forth vegetation, with the seed sowing according to its kind and according to its likeness' (Genesis 1:11). It is just this way in regard to the production of miracles. The complete work resulting in a healing is not displayed without those being healed exercising faith. Faith, of whatever quality it might be, does not produce a healing without divine power.' (excerpt from the COMMENTARY ON MATTHEW 10.19) (Schwager, n.d.)

Friar Jude Winkler reflects that in the reading from Jeremiah, he is ordered to go to the Temple and declare it would be destroyed. This amounts to blasphemy when it refers to the dwelling place of God upon the earth, but it has become a place of superstition and their cult is not kind to the people. They want to put Jeremiah to death but God protects him with a bronze wall. Jesus in Nazareth is greeted with the attitude of “Who does he think he is?” Friar Jude notes that the word for siblings “cousins” in Aramaic also can refer to “cousins”. Orthodox believe the Gospel may refer to half-brothers? Some Protestants believe they were true brothers and sisters. Friar Jude notes Roman Catholic belief is connected to ancient tradition that Jesus was an only child of Mary. Friar Jude comments how we seek the flaws of those too close or familiar to us.

The Word Among Us Meditation on Psalm 69:5, 8-10, 14 comments that Jesus would quote this psalm again during his passion, They “hate me without cause” (Psalm 69:5; see John 15:25). We can listen in on his prayer to the Father in his distress, distress that comes not despite his relationship with his Father but because of it.

We pray it for ourselves when we face opposition for speaking truth or doing right. We may not match the heroism of Jeremiah. We certainly do not love our enemies perfectly, as Jesus did. So we pray this prayer with them, so that in “the time of [his] favor,” the Lord might make us like them (Psalm 69:14).

“Lord, in your great love answer me!” (Meditation on Psalm 69:5, 8-10, 14, n.d.)

CAC faculty member Brian McLaren highlights how reading the Bible through a lens of love has inspired many Christians to works of goodness and compassion in the world.

But again, think about what truly biblical Christians (Protestant, Catholic, Orthodox, liberal, conservative, charismatic, whatever) have done when they have understood the profitable purpose of Scripture. Instructed by Scripture, they have … built hospitals and schools to heal bodies and strengthen minds. They have given money to needy people around the globe…. They have crossed racial, ethnic, and class barriers, seeing all people as brothers and sisters. They have chosen to suffer rather than betray their faith or make others suffer…. They’ve done their work as teachers, farmers, bricklayers, nurses, scholars, mechanics, sellers, public servants, scientists, homemakers, cab drivers, and cooks with a special sense of purpose, love, and joy. Their “good works” included doing “good work” from day to day … as part of their holy, sacred vocation in God’s creation.

Why? Since they understood the real purpose of Scripture, they let Scripture equip them for good works in our needy world. Their words and deeds together have qualified them to be bearers of good news. Sure they have never been perfect, but they have often been wonderful. (McLaren, n.d.)

We implore the Spirit to alert us to the danger of satisfaction with popular culture and kindle in us the fire of action to support and care for the people in our home, worship, and work environment.

References

Jeremiah, CHAPTER 26 | USCCB. (n.d.). Daily Readings. Retrieved July 31, 2026, from https://bible.usccb.org/bible/jeremiah/26? 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved July 31, 2026, from https://bible.usccb.org/bible/matthew/13? 

McLaren, B. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved July 31, 2026, from https://cac.org/daily-meditations/how-will-we-use-the-bible/ 

Meditation on Psalm 69:5, 8-10, 14. (n.d.). Word Among Us. Retrieved July 31, 2026, from https://wau.org/meditations/2026/07/31/1635930/ 

Psalms, PSALM 69 | USCCB. (n.d.). Daily Readings. Retrieved July 31, 2026, from https://bible.usccb.org/bible/psalms/69? 

Schulte-Bukowinski, S. (2026, July 31). Daily Reflection July 31, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 31, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-31-2026 

Schwager, D. (n.d.). They Took Offense at Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 31, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Love Shown in Deed

 The texts from the Roman Catholic Lectionary today alert us to the challenge of separation from communities we have loved as we practice our conviction that the better part is to give rather than receive.

Separation and Love

The Reading from the Acts of the Apostles presents a saying of Jesus (Acts 20:35) not recorded in the gospel tradition.

* [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament.

* [20:28] Overseers: see note on Phil 1:1. The church of God: because the clause “that he acquired with his own blood” following “the church of God” suggests that “his own blood” refers to God’s blood, some early copyists changed “the church of God” to “the church of the Lord.” Some prefer the translation “acquired with the blood of his own,” i.e., Christ. (Acts, CHAPTER 20 | USCCB, n.d.)

Psalm 68 presents an invitation for all kingdoms to praise Israel’s God.

* [Psalm 68] The Psalm is extremely difficult because the Hebrew text is badly preserved and the ceremony that it describes is uncertain. The translation assumes the Psalm accompanied the early autumn Feast of Tabernacles (Sukkoth), which included a procession of the tribes (Ps 68:25–28)...  and praise for God’s past help and for the future interventions that will be modeled on the ancient exodus-conquest (Ps 68:20–24); 7. procession at the Feast of Tabernacles (Ps 68:25–28); 8. prayer that the defeated enemies bring tribute to the Temple (Ps 68:29–32); 9. invitation for all kingdoms to praise Israel’s God (Ps 68:33–35). (Psalms, PSALM 68 | USCCB, n.d.)

The Gospel of John presents the climax of The Priestly Prayer of Jesus.

* [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14).

* [17:15] Note the resemblance to the petition of the Lord’s Prayer, “deliver us from the evil one.” Both probably refer to the devil rather than to abstract evil. (John, CHAPTER 17 | USCCB, n.d.)

Carol Zuegner comments on  “It is more blessed to give than to receive.” She can’t tell you how many times she heard that when she was a child.

The phrase reminds me of a saying from St. Ignatius of Loyola: “Love is shown more in deeds than in words.” Words are important, but putting love into action, giving of yourself – that’s what Ignatius wants us to do. We are created to love and serve God. We can do that in ways big and small. We can be consistently kind. Sometimes, that’s hard. We can assume good intentions, giving people the benefit of the doubt. (Also hard, sometimes.)

I often pray for the grace to be attentive and to act with intention. To be attentive to God and to find God in all things. To be intentional with giving of myself to others. Acknowledging the many gifts I receive each day: the love and care from friends and family, the beauty of the world around me.

I pray that I remember it is more blessed to give than to receive, and to be appreciative of the gifts and graces that I receive every minute of every day. (Zuegner, n.d.)

Don Schwager quotes “The Bond of Christian Unity in Love,” by Cyril of Alexandria, 375-444 A.D.

"Christ wishes the disciples to be kept in a state of unity by maintaining a like-mindedness and an identity of will, being mingled together as it were in soul and spirit and in the law of peace and love for one another. He wishes them to be bound together tightly with an unbreakable bond of love, that they may advance to such a degree of unity that their freely chosen association might even become an image of the natural unity that is conceived to exist between the Father and the Son. That is to say, he wishes them to enjoy a unity that is inseparable and indestructible, which may not be enticed away into a dissimilarity of wills by anything at all that exists in the world or any pursuit of pleasure, but rather reserves the power of love in the unity of devotion and holiness. And this is what happened. For as we read in the Acts of the Apostles, 'the company of those who believed were of one heart and soul' (Acts 4:32), that is, in the unity of the Spirit. This is also what Paul himself meant when he said 'one body and one Spirit' (Ephesians 4:4). 'We who are many are one body in Christ for we all partake of the one bread' (1 Corinthians 10:17; Romans 12:5), and we have all been anointed in the one Spirit, the Spirit of Christ (1 Corinthians 12:13)." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 11.9.18) (Schwager, n.d.)

The Word Among Us Meditation on John 17:11-19 reminds that no matter how we may feel, we have all the rights and privileges that every citizen of heaven enjoys.

You have the right to enter the presence of God at any time “to receive mercy and to find grace for timely help” (Hebrews 4:16). Nothing can keep you from the Lord or his boundless grace!

You have the privilege, as you gaze on the Lord in prayer, of being “transformed into the same image from glory to glory” (2 Corinthians 3:18). Every time you turn to the Lord, he draws you closer to the full glory of heaven.

You have the right to call God, the Creator of all, “Abba, Father!” (Romans 8:15). That’s because you truly are his child, a coheir with Christ himself.

You have the privilege of calling St. Paul, Thérèse of Lisieux, Carlo Acutis, and every other saint your brother or sister. They are your “fellow citizens,” and together you are “members of the household of God” (Ephesians 2:19). No matter your situation, you are never alone!

You belong to heaven. Let the truth of this great gift sink in today. Let it fill you with praise and wonder at the goodness and love of the Lord.

“Jesus, I am in awe that you have made me part of your heavenly home!” (Meditation on John 17:11-19, n.d.)

Friar Jude Winkler comments that the passage in Acts presents the continuation of the farewell of Paul at Miletus. He has told the truth and he warns that wolves and people inside the community would rise against them. Paul worked to supply his own ministry. At the end of the meeting, they weep. The ministry is involved with the people with whom we live and whatever they are going through. The Gospel of John continues the Priestly Prayer of Jesus that He has proclaimed God to the disciples. They will be in the world, with the people who have rejected the Way of Christ, but not of the world. Friar Jude clarifies the "world”, in John’s Gospel, as those who have rejected Christ. Jesus' disciples are set aside and made holy in the truth.

Father Richard Rohr, OFM, describes authentic prayer and contemplation as a mutual gaze of love. Much of the early work of contemplation is discovering a way to observe ourselves from a compassionate and nonjudgmental distance until we can eventually live more and more of our lives from this calm inner awareness and acceptance. In a contemplative stance, we find ourselves smiling, sighing, and weeping at ourselves, much more than needing either to hate or to congratulate ourselves—because we are finally looking at ourselves with the eyes of God.

So when you pray, try to stay beneath your thoughts, neither fighting them nor thinking them. Everything that comes also goes, usually in waves. Hold yourself at a more profound level, perhaps in your chest, solar plexus, or deep breath, but stay in your body-self somehow. Do not rise to the mind and its endlessly repetitive commentary.

Just rest in what I like to call our animal contentment. It will feel exactly like nothing, like emptiness. Stay crouched there at the cellular level, without shame or fear, long enough for the Deeper Source to reveal itself. Universal love flows through you from that Deeper Source as a vital energy much more than an idea. (Rohr, n.d.)

We accept the invitation of the Spirit to let our good works, our faithfulness and forgiveness, be the sign to our community that Love, Hope and Faith are the foundation of full life.

References

Acts, CHAPTER 20 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 20, 2026, from https://bible.usccb.org/bible/acts/20?28 

John, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved May 20, 2026, from https://bible.usccb.org/bible/john/17?11 

Meditation on John 17:11-19. (n.d.). Word Among Us. Retrieved May 20, 2026, from https://wau.org/meditations/2026/05/19/1571639/ 

Psalms, PSALM 68 | USCCB. (n.d.). Daily Readings. Retrieved May 20, 2026, from https://bible.usccb.org/bible/psalms/68? 

Rohr, R. (n.d.). Inner Awareness and Acceptance. Center for Action and Contemplation. Retrieved May 20, 2026, from https://cac.org/daily-meditations/inner-awareness-and-acceptance/ 

Schwager, D. (n.d.). Consecrated in God's Truth. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 20, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Zuegner, C. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved May 20, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-20-2026