Fear Faith and Freedom

 The texts from the Roman Catholic Lectionary today challenge our concepts of fear and proclaim our faith is the path to freedom from beast-like behaviour.

Walk with Faith in Freedom

The Reading from the Prophet Hosea introduces an oracle of doom that surprisingly leads to hope.

* [2:18–19] Baal: the word means “lord, master.” It was commonly used by women of their husbands, but it is to be shunned as a title for the Lord because of its association with the fertility gods, the Baals. Many Israelites saw little if any difference between the worship of the Lord and the worship of the Baals, thereby dishonoring the true source of the land’s fertility. (Hosea, CHAPTER 2 | USCCB, n.d.)

Psalm 145 declares the “works of God” make God present and invite human praise

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

In the Gospel of Matthew, Jesus declares as saved a woman suffering hemorrhages and the Daughter of a Synagogue leader is healed.

* [9:18–34] In this third group of miracles, the first (Mt 9:18–26) is clearly dependent on Mark (Mk 5:21–43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official’s daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q, respectively, though there Matthew’s own editing is much more evident.

* [9:18] Official: literally, “ruler.” Mark calls him “one of the synagogue officials” (Mk 5:22). My daughter has just died: Matthew heightens the Marcan “my daughter is at the point of death” (Mk 5:23).

* [9:20] Tassel: possibly “fringe.” The Mosaic law prescribed that tassels be worn on the corners of one’s garment as a reminder to keep the commandments (see Nm 15:37–39; Dt 22:12).

* [9:24] Sleeping: sleep is a biblical metaphor for death (see Ps 87:6 LXX; Dn 12:2; 1 Thes 5:10). Jesus’ statement is not a denial of the child’s real death, but an assurance that she will be roused from her sleep of death. (Matthew, CHAPTER 9 | USCCB, n.d.)

Kimberly Grassmeyer comments that people of privilege, like an “Official”, can influence or buy positive outcomes.  We might wonder: Why did Jesus help “that guy”, when so many other children die?  Why was he more deserving? 

On deeper reflection, what became more meaningful to me was the reading’s illustration that the power and love of our God is always available, and available  to all of us.  “Ask and it shall be given.”  The more powerful Official asked for help, and witnessed a miracle.  The less powerful woman shyly acted in hope of a cure, and a cure was provided.  Who can say which of the two was more deserving?  Which of the two had greater faith?  The good news for all of us is that God’s love is abundant and unending: power, status, or any other socially constructed identifier doesn’t matter after all.  We all have equal access.  Ask.  It shall be given.  Amen.  (Grassmeyer, 2026)

Don Schwager quotes “Daughter, your faith has made you well,” by John Chrysostom (347-407 AD)

"So what did Messiah do? He did not let her go unnoticed but led her into the center of attention and made her visible. He had many reasons for doing this. Some might imagine that 'he did this merely for love of glory - otherwise why would he not allow her to remain concealed?' But what are they proposing who might say this? That he should keep her silent, that he should ignore her need, and thereby pass up miracles too numerous to mention, all because he is in love with glory? What an unholy thought, inspired by the most unholy one of all."

"What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 31.2) (Schwager, n.d.)

Friar Jude Winkler comments that Hosea married Gomer, an unfaithful wife who he forgave even as she kept turning away. Hosea presents this as a lesson to Israel continuing to return to false gods. Hosea proclaims Israel has been following her “baal”. Hosea will allure her, Gomer, as God will Israel into the desert to initiate a second opportunity to be espoused again. God wants the sinner to turn and return to His grace. By choosing sin we become cheap and beast-like. There are two healings in Matthew’s Gospel today. Touching the cloak of Jesus as an unclean person, was in opposition to Jewish culture that would have made Jesus unclean too. She touched and her faith has saved her, indicating Spirit and body were healed in an expression of faith. The mourners have begun to mark the death of the daughter of the Synagogue official and Jesus declares her sleeping and brings her back to life. Friar Jude notes there are two healings, smaller and larger. The daughter is not resurrected to eternal life, but reanimated because one day in the future she will die.

The Word Among Us Meditation on Matthew 9:18-26 comments that each of us faces struggles or fears that can drown out the truths of faith. The noise of our doubts, the lies of the evil one, and maybe even the words of other people can confuse us about Jesus’ love and presence with us in our struggles. They can shake our faith and provoke panic in our hearts.

At moments like that, imagine Jesus beside you. Bring your swirling thoughts to him. Imagine him telling your doubts and fears to go away as he marches them to the door. Stay with Jesus. It can take time for these voices to calm down and the turmoil to dispel. Believe that he is with you and that he knows what he’s going to do. Trust in him no matter how long it takes. Let him remind you that you are his, and he will never leave you. He is your Lord; you can surrender every part of your life to him. Peace really is possible as you persist in bringing your “commotion” to Jesus and letting him deal with it.

Not only is Jesus with you, but he lives in you. So turn to him in the uproar, and let the peace and quiet of his presence strengthen your faith.

“Jesus, you are faithful. I fix my eyes on you as you take me by the hand.” (Meditation on Matthew 9:18-26, n.d.)

Father Richard Rohr, OFM, explores the first beatitude as a call to interior freedom, a key to participating in the kingdom of God. Christian Scripture scholars point out that the Greek word usually used for the peasant class is “tapeinoi”, but that is not the word Matthew and Luke use here. They use the word “ptochoi”, which literally means “the very empty ones, those who are crouching.” They are the beggars, the nobodies of this world who have nothing left. Jesus is saying, “Happy are you, you’re the freest of them all.”

The higher up we are in the system, the more trapped we are. The more we are outside the system, the freer we are. When we are high up in anything, we are expected to represent it, hold it together, and affirm it. The price of the truth can be very great, so we say what is needed to survive and to be liked inside the group, and to hold the group in unity.

“How blessed are the poor in spirit” (Matthew 5:3), the ones who don’t have to play any of these games. Jesus is recommending a social reordering here, quite different from common practice. Notice how he also uses present tense: “The kingdom of God is theirs” (Matthew 5:3). He doesn’t say “will be theirs.” That tells us that the kingdom of God isn’t later. It’s present tense: We are the free ones now, if we remain without anything to protect or anything we need to prove or defend. (Rohr, n.d.)

As we contemplate the interaction of fear with our faith and freedom we implore the Spirit to guide our action as we live out our Baptismal anointing as priest, prophet, and leader.

References

Grassmeyer, K. (2026, July 6). Daily Reflection July 6, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 6, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-6-2026 

Hosea, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved July 6, 2026, from https://bible.usccb.org/bible/hosea/2? 

Matthew, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 6, 2026, from https://bible.usccb.org/bible/matthew/9?18 

Meditation on Matthew 9:18-26. (n.d.). Word Among Us. Retrieved July 6, 2026, from https://wau.org/meditations/2026/07/06/1609483/ 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Readings. Retrieved July 6, 2026, from https://bible.usccb.org/bible/psalms/145? 

Rohr, R. (n.d.). How Do We Become Poor in Spirit? Center for Action and Contemplation. Retrieved July 6, 2026, from https://cac.org/daily-meditations/how-do-we-become-poor-in-spirit/ 

Schwager, D. (n.d.). Take Heart, Your Faith Has Made You Well. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 6, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Faithful and Prepared

The texts from the Roman Catholic Lectionary today invite thanksgiving and praise for the fullness of life that we are invited to share as faithful stewards of Christ in our environment.

Preparing for Life

The reading from the First Letter of Paul to the Thessalonians is a concluding Thanksgiving and Prayer.

* [3:9–10] The tension between Paul’s optimism concerning the Thessalonians’ faith and his worries about their perseverance remains unresolved. Perhaps this is accounted for not only by the continuing harassment but also by the shortness of his own stay in Thessalonica (even if that were over twice as long as the conventional three weeks that Luke assigns to it, Acts 17:2). (1 Thessalonians, CHAPTER 3, n.d.)

Psalm 90 praises God’s Eternity and Human Frailty.

* [Psalm 90] A communal lament that describes only in general terms the cause of the community’s distress. After confidently invoking God (Ps 90:1), the Psalm turns to a complaint contrasting God’s eternity with the brevity of human life (Ps 90:2–6) and sees in human suffering the punishment for sin (Ps 90:7–12). The Psalm concludes with a plea for God’s intervention (Ps 90:13–17). (Psalms, PSALM 90, n.d.)

In the Gospel of Matthew, Jesus compares the Faithful or the Unfaithful Slave.

* [24:42–44] Cf. Lk 12:39–40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house.

* [24:45–51] The second part of the discourse (see note on Mt 24:1–25:46) begins with this parable of the faithful or unfaithful servant; cf. Lk 12:41–46. It is addressed to the leaders of Matthew’s church; the servant has been put in charge of his master’s household (Mt 24:45) even though that household is composed of those who are his fellow servants (Mt 24:49).

* [24:45] To distribute…proper time: readiness for the master’s return means a vigilance that is accompanied by faithful performance of the duty assigned.

* [24:48] My master…delayed: the note of delay is found also in the other parables of this section; cf. Mt 25:5, 19.

* [24:51] Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Lk 12:46), means, literally, “cut in two.” With the hypocrites: see note on Mt 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see note on Mt 8:11–12. (Matthew, CHAPTER 24, n.d.)

Michael Kavan (from 2017) invites us to tune into Jesus’ real message – one that focuses on the importance of not staying awake, literally, but instead, staying on guard in order to ready ourselves for the coming of the Son of Man.

“If I were to die today, would I be leaving earth on terms I am comfortable with and am I ready to meet face to face with God?” Am I comfortable with what I have accomplished to date or would I ask Him for a chance to return for a “just a bit,” to tie up loose ends  or maybe longer in order to be the person I always wanted and knew I could become. “God, could you send me back to earth since I’ve been wanting to say ‘I love you’ to my wife and kids, or ‘I’m sorry’” to someone I have hurt.” Or maybe I need more time to be a nicer boss or to give an extra hour or dollar to a cause meaningful to me – after all, I have been meaning to do those things for, well, a long time…. Being born in God’s grace causes me to believe that despite my many shortcomings that I have the potential to be and do a lot of good. Matthew’s reading allows me the opportunity to reflect on whether I am living in God’s grace to its fullest or am I falling short and, in essence, allowing the thief to rob my home or for me to be the unfaithful servant. (Kavan, 2023)

Don Schwager comments on “You do not know the day,” by John Chrysostom (347-407 AD).

"But his meaning is like this: If ordinary persons knew when they were going to die, they would surely be striving earnestly at that hour. In order therefore that they may strive, not at that hour only, he does not tell them the hour or day. He wants to keep them on their toes looking for it, that they may be always striving. This is why he made the end of each person's life so uncertain. In this passage he openly implies that he himself is Lord. Nowhere before has he spoken of this so distinctly. But here he seems to me also to be putting to shame those who remain careless about his lordship. They take much more care about a thief taking their money than about their own soul. Those who care about their house and do not want their possessions stolen take measures against the thief. They watch; they are prepared for the thief. So it is with you. You do not know when he will come. But you know assuredly that he will come. If you do not continue to watch, you will not be ready on that day. You will be unprepared. Destruction will come in your sleep. If the person had known when the thief was coming, he would have been prepared. So be like the one who is prepared at all times, so you will escape free. Having then mentioned the judgment, he directs his thoughts next to teachers, speaking of honorable and dishonorable actions. His discourse closes with that which is alarming, for he speaks first of those who do right, then of those who continue in sin." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 77.2-3) (Schwager, 2022)

The Word Among Us Meditation on Matthew 24:42-51 comments that like this faithful and prudent servant, we are all servants of the Lord. We don’t really own anything—it has all come to us from the hand of God. And in that sense, we are not just God’s servants; we are also his stewards, which is how Luke describes the servant in his version of this parable (12:42). God has entrusted everything to us, and our job as stewards is to use and manage our possessions, our time, and our talents for his purposes and glory. That requires us to be both faithful and prudent.

Today, consider everything that God has entrusted to you. Thank him for his confidence in you, and then ask him if there are any ways you could be a better steward of his gifts. Every step you take, no matter how small, will make you ever more ready for the Master’s return!

“Jesus, show me how to be faithful and prudent in all things.” (Meditation on Matthew 24:42-51, n.d.)

Friar Jude Winkler comments on the conclusion of three chapters of thanksgiving for the faith of the Thessalonians. The passages have the characteristics of a parenesis that is usually found at the end of a letter. Friar Jude notes that the Gospel of Matthew is rich in themes of being prepared for the time of accounting.

James Finley comments that the critical factor is not so much what the practice is in its externals as the extent to which the practice incarnates an utterly sincere stance of awakening and surrendering to the Godly nature of the present moment. Finley stresses the importance of prioritizing intentional presence on a daily basis, while encouraging us to do what we can within the limitations of our lives. 

Remaining faithful to our contemplative practices calls for the integrity of remaining faithful to a commitment that nobody sees; it consists of giving ourselves over with all our heart to simple acts which, on the surface, seem to be but the incidental passage of time. But if we are faithful to this unassuming path of fidelity to our daily contemplative practices, the subtle awareness of the depths to which they grant access begins to permeate the very texture of our daily experience of living. Slowly, almost imperceptibly at first, fidelity to our contemplative practices evolves into an habitual awareness that does not miss the surprise appearance of God showing up in something as immediate and simple as the sunlight that suddenly fills a room on a cloudy day. (Finley, 2023)

We have experiences of awareness of the temporal limits to our earthly journey and we are invited by the Spirit to contemplate the connection with the Divine that reassures our faith in eternal truth, beauty, and love.

References

Finley, J. (2023, August 31). Find Your Practice and Practice It — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved August 31, 2023, from https://cac.org/daily-meditations/find-your-practice-and-practice-it-2023-08-31/ 

Kavan, M. (2023, August 31). Creighton U. Daily Reflection. Online Ministries. Retrieved August 31, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/083123.html 

Matthew, CHAPTER 24. (n.d.). USCCB. Retrieved August 31, 2023, from https://bible.usccb.org/bible/matthew/24?42 

Meditation on Matthew 24:42-51. (n.d.). The Word Among Us: Homepage. Retrieved August 31, 2023, from https://wau.org/meditations/2023/08/31/770223/ 

1 Thessalonians, CHAPTER 3. (n.d.). USCCB. Retrieved August 31, 2023, from https://bible.usccb.org/bible/1thessalonians/3?7 

Psalms, PSALM 90. (n.d.). USCCB. Retrieved August 31, 2023, from https://bible.usccb.org/bible/psalms/90?3 

Schwager, D. (2022, October 2). Are You Ready to Meet the Lord? Daily Scripture net. Retrieved August 31, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=aug31 

Distracted from Full Life

The texts from the Roman Catholic Lectionary today recognize our tendency to be distracted from our mission as followers of Christ by attachment to material concerns.

Distractions on the Way

The reading from the Book of Judges describes Israel’s Unfaithfulness.

* [2:10–19] This long thematic passage establishes the cyclical pattern for the stories found in the rest of the book. When the Israelites are secure, they forsake the Lord and worship other gods. In punishment the Lord places them in the power of a foreign oppressor. But when they cry out in distress, the Lord takes pity on them and raises up a judge, who delivers them from the oppressor. The Israelites remain faithful to the Lord during the lifetime of the judge, but when the judge dies they again abandon the Lord, and the cycle begins anew.

* [2:11] The Baals: the title “Baal,” meaning “lord” or “master,” belonged to a large number of Canaanite, Phoenician, and Syrian deities, including especially the great storm god Hadad Baal, widely revered as lord of the earth. The plural form, which occurs here, was used by the biblical writers to refer to foreign gods in general.

* [2:13] The Astartes: Ashtoreth, or Astarte, was an important Canaanite and Phoenician goddess. The plural form used here probably refers to foreign goddesses in general. (Judges, CHAPTER 2, n.d.)

Psalm 106 is a Confession of Israel’s Sins.

* [Psalm 106] Israel is invited to praise the God whose mercy has always tempered judgment of Israel (Ps 106:1–3). The speaker, on behalf of all, seeks solidarity with the people, who can always count on God’s fidelity despite their sin (Ps 106:4–5). Confident of God’s mercy, the speaker invites national repentance (Ps 106:6) by reciting from Israel’s history eight instances of sin, judgment, and forgiveness. The sins are the rebellion at the Red Sea (Ps 106:6–12; see Ex 14–15), the craving for meat in the desert (Ps 106:13–15; see Nm 11), the challenge to Moses’ authority (Ps 106:16–18; see Nm 16), the golden calf episode (Ps 106:19–23; see Ex 32–34), the refusal to take Canaan by the southern route (Ps 106:24–27; see Nm 13–14 and Dt 1–2), the rebellion at Baal-Peor (Ps 106:28–31; see Nm 25:1–10), the anger of Moses (Ps 106:32–33; see Nm 20:1–13), and mingling with the nations (Ps 106:34–47). The last, as suggested by its length and generalized language, may be the sin that invites the repentance of the present generation. The text gives the site of each sin: Egypt (Ps 106:7), the desert (Ps 106:14), the camp (Ps 106:16), Horeb (Ps 106:19), in their tents (Ps 106:25), Baal-Peor (Ps 106:28), the waters of Meribah (Ps 106:32), Canaan (Ps 106:38). (Psalms, PSALM 106, n.d.)

In the Gospel of Matthew, the Rich Young Man encounters Jesus.

* [19:17] By Matthew’s reformulation of the Marcan question and reply (Mk 10:17–18) Jesus’ repudiation of the term “good” for himself has been softened. Yet the Marcan assertion that “no one is good but God alone” stands, with only unimportant verbal modification.

* [19:18–19] The first five commandments cited are from the Decalogue (see Ex 20:12–16; Dt 5:16–20). Matthew omits Mark’s “you shall not defraud” (Mk 10:19; see Dt 24:14) and adds Lv 19:18. This combination of commandments of the Decalogue with Lv 19:18 is partially the same as Paul’s enumeration of the demands of Christian morality in Rom 13:9.

* [19:20] Young man: in Matthew alone of the synoptics the questioner is said to be a young man; thus the Marcan “from my youth” (Mk 10:20) is omitted.

* [19:21] If you wish to be perfect: to be perfect is demanded of all Christians; see Mt 5:48. In the case of this man, it involves selling his possessions and giving to the poor; only so can he follow Jesus. (Matthew, CHAPTER 19, n.d.)

John Shea, S.J. comments that the young man’s possessions keep him from fully following Jesus. His possessions have become a false god, an idol no better than the Baals. As a Jesuit who took a vow of poverty, John Shea technically does not own any possessions. Again, it would be easy for him to dismiss this young man as foolish and assume that since he doesn't own possessions, he is free to follow Jesus.

Yet, I have clothing, food, means of transportation, and shelter. And I know that the use of these things can lead to idolatry. Having recently moved this summer, I know exactly how many boxes I need to pack “my” books, and I question if these many books possess me! I also see how I can become too attached to other things in my life, which can lead to an idolatry no better than the ancient Israelites and the rich young man: my favorite foods or television show, my routines and comforts, social media, podcasts and streaming services.

Fill in the blank: I went away sad, for I had many _____

Jesus is calling us to a deeper relationship. Are we free to follow him or do our attachments and idols hold us back? The good news is, like the young man, we all desire that deeper relationship. Can we ask Jesus to help us identify our idols? Can we ask for help to be freed from our idols? (Shea, 2023)

Don Schwager quotes “Seek the life that endures,” by Augustine of Hippo, 354-430 A.D.

"The Lord said to a certain young man, 'If you would enter life, keep the commandments.' He did not say 'If you would have life' but 'If you would enter life,' defining that life as eternal life. Let us first consider then the love of this life. For this life is loved, whatever its quality - and however troubled it is, however wretched, people are afraid to end it. Hence we should see, we should consider, how much eternal life is to be loved, when this miserable life that must at some time be ended is so loved. Consider, brothers, how much that life is to be loved when it is a life you never end. You love this life, where you work so much, run, are busy, pant. In this busy life the obligations can scarcely be counted: sowing, plowing, working new land, sailing, grinding, cooking, weaving. And after all this hard work your life comes to an end. Look at what you suffer in this wretched life that you so love. And do you think that you will always live and never die? Temples, rocks, marbles, all reinforced by iron and lead, still fall. And a person thinks that he will never die? Learn therefore, brothers, to seek eternal life, when you will not endure these things but will reign with God forever." (excerpt from Sermon 84,1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 19:16-22 asks What do I still lack? It’s one of the most important questions we can ask, and it speaks to something deep within us. Each of us has an inborn desire, a longing or thirst that cannot be satisfied with the things of this created world, no matter how good they are. Some theologians even go so far as to say that we are “living thirsts.” Everyone is thirsting for more, but not everyone recognizes that this thirst is really a longing for God.

Jesus doesn’t want to take away all the good things that you love. Instead, he points to the things that hinder you because he knows that they will not satisfy. He knows that if you hold them tightly as your treasure, you can’t open wide your arms to receive the treasure that is more real, more lasting, and more satisfying than anything you have ever known: God himself.

“Lord, you are my treasure.” (Meditation on Matthew 19:16-22, n.d.)

Friar Jude Winkler comments on the pattern, after the Exodus, of the Israelites turning to idols and Baal worship and restoring faith in God under judges. The judges were charismatic executive and military leaders and not hereditary like kings. Friar Jude notes that Jesus' response to the Rich Young Man attacks the idea of the Prosperity Gospel. Our success is to help others.

St. Anthony Companions explain that Pope Pius X, born Giuseppe Melchiorre Sarto, was the first Pope elected in the 20th century. He came to the papal office in 1903 and died 11 years later in 1914, just as World War I was beginning.

Fr. Richard Rohr, OFM, introduces author and activist Shane Claiborne who connects biblical justice with righteousness. The word for “justice” in the Bible is the same word as “righteousness.” This overlap shows that the central concern of biblical justice was not “getting what you deserve”; rather, it was making right what was done wrong, restoring what had been destroyed, healing the wounds of an offensive act. It was about bringing balance and wholeness back to the community, which is why you often see scales as an icon for justice. One of Shane’s friends who is a biblical scholar says the best contemporary translation for the ancient notion of “justice/righteousness” is “restorative justice.” [1] Sister Mary Katherine Birge offers examples of ways Jesus enacted restorative justice.

This is the task of those who would follow Jesus: to live in just relationships with one another, to work at restoring to wholeness those people and relationships that they and others have broken, and to repair as best they can what cannot be restored. This practice of restoring and repairing relationships between people and God and among people themselves is not unlike that in which the contemporary practice of restorative justice engages. Like Jesus’ own work … to bring about the fullness of shalom, through the practice of right relationships and the healing of those people who are “broken,” restorative justice focuses on the present and future needs of the victim, the perpetrator, and society in order to repair what has been broken or stolen from the victim, to bring the perpetrator to acceptance of responsibility, and to mend the threads that hold society together. [2] (Rohr, 2023)

We are nudged by the Spirit to openness to share our time, talent, and treasure as we build relationships with the people that we encounter on our journey.

References

Judges, CHAPTER 2. (n.d.). USCCB. Retrieved August 21, 2023, from https://bible.usccb.org/bible/judges/2?11 

Matthew, CHAPTER 19. (n.d.). USCCB. Retrieved August 21, 2023, from https://bible.usccb.org/bible/matthew/19?16 

Meditation on Matthew 19:16-22. (n.d.). The Word Among Us: Homepage. Retrieved August 21, 2023, from https://wau.org/meditations/2023/08/21/764535/ 

Psalms, PSALM 106. (n.d.). USCCB. Retrieved August 21, 2023, from https://bible.usccb.org/bible/psalms/106?34 

Rohr, R. (2023, August 21). Jesus' Work of Shalom — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved August 21, 2023, from https://cac.org/daily-meditations/jesus-work-of-shalom-2023-08-21/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 21, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=aug21 

Shea, J. (2023, August 21). Creighton U. Daily Reflection. Online Ministries. Retrieved August 21, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/082123.html