Blessed in Disaster

The texts from the Roman Catholic Lectionary today present us with the challenge to proclaim our blessings in service in a time when disaster is dominating the lives of so many.

 “a sanctuary city” that proclaims the Gospel

https://www.cbc.ca/news/world/minnesota-arrest-don-lemon-9.7067848

The Reading from the Prophet Zephaniah is a classic description of the day of the Lord.

* [2:1–3] This oracle is a classic description of the day of the Lord as an overwhelming disaster, concluding with a call for repentance and reform. Nation without shame: Judah.

f. [3:12] Is 57:13; Ob 17.

g. [3:13] Mi 4:4. (Zephaniah, CHAPTER 2 | USCCB, n.d.)

Psalm 146 proclaims there is no other source of strength except the merciful God.

* [Psalm 146] A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal human beings (Ps 146:3–4), can help vulnerable and oppressed people (Ps 146:5–9). The first of the five hymns that conclude the Psalter. (Psalms, PSALM 146 | USCCB, n.d.)

The Reading from the Letter of Paul to the Corinthians establishes a contrast between The Corinthians and Paul in the source of our salvation.

* [1:29–31] “Boasting (about oneself)” is a Pauline expression for the radical sin, the claim to autonomy on the part of a creature, the illusion that we live and are saved by our own resources. “Boasting in the Lord” (1 Cor 1:31), on the other hand, is the acknowledgment that we live only from God and for God. (1 Corinthians, CHAPTER 1 | USCCB, n.d.)

In the Gospel of Matthew, Jesus proclaims Blessings in the Sermon on the Mount.

* [5:1–7:29] The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).

* [5:1–2] Unlike Luke’s sermon, this is addressed not only to the disciples but to the crowds (see Mt 7:28).

* [5:3–12] The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Mt 5:3 // Lk 6:20; Mt 5:4 // Lk 6:21b; Mt 5:6 // Lk 6:21a; Mt 5:11–12 // Lk 5:22–23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.

* [5:3] The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).

* [5:4] Cf. Is 61:2, “(The Lord has sent me)…to comfort all who mourn.” They will be comforted: here the passive is a “theological passive” equivalent to the active “God will comfort them”; so also in Mt 5:6, 7.

* [5:5] Cf. Ps 37:11, “…the meek shall possess the land.” In the psalm “the land” means the land of Palestine; here it means the kingdom.

* [5:6] For righteousness: a Matthean addition. For the meaning of righteousness here, see note on Mt 3:14–15.

* [5:8] Cf. Ps 24:4. Only one “whose heart is clean” can take part in the temple worship. To be with God in the temple is described in Ps 42:3 as “beholding his face,” but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.

* [5:10] Righteousness here, as usually in Matthew, means conduct in conformity with God’s will.

* [5:12] The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets. (Matthew, CHAPTER 5 | USCCB, n.d.)

Rev. Larry Gillick, SJ, comments that Jesus is offering His artistic plan to His early disciples and opens with “poor in spirit”. What does this mean?

I hope it doesn’t mean my letting go of everything and everyone. No! I want to relax in my having, by my own efforts and creativity, to protect who I am by what I have!

What I am arriving at is what I call “The Sad-attitudes”. I want to be the “Grabber,” not the spiritually poor receiver. “Mine!” is my human prayer. What Jesus’ invitation is to receive His prayer of comfort as I mourn, because I loved and received what she/he was and could not be for me.

I want to be merciful when the other apologizes first and with deep sincerity.

I enjoy and am happy when my heart and spirit are “clean” unless there is someone or something more attractive and inviting.

Thank You, God, Divine Artist, that you reverence my defenses, fences, walls. I know I am resolving slowly through Your artistic insistence and love. Jesus knew the ways of His early followers, and He kept faithful to their being created to be artworks of His relationship. (Gillick, n.d.)

Don Schwager quotes “Perfect blessedness is humility of spirit,” by Hilary of Poitiers (315-367 AD).

"'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' The Lord taught by way of example that the glory of human ambition must be left behind when he said, 'The Lord your God shall you adore and him only shall you serve' (Matthew 4:10). And when he announced through the prophets that he would choose a people humble and in awe of his words [Isaiah 66:2], he introduced the perfect Beatitude as humility of spirit. Therefore he defines those who are inspired as people aware that they are in possession of the heavenly kingdom... Nothing belongs to anyone as being properly one's own, but all have the same things by the gift of a single parent. They have been given the first things needed to come into life and have been supplied with the means to use them." (excerpt from commentary ON MATTHEW 4.2) (Schwager, n.d.)

The Word Among Us Meditation on 1 Corinthians 1:26-31 comments that Paul rebukes them for their rivalries and reminds them that wisdom, power, and worldly recognition count for nothing before the Lord. Quite the opposite: God delights in choosing “the lowly” (1 Corinthians 1:28).

Jesus tells his disciples something similar in the Gospel for today: “Blessed are the poor in spirit” (Matthew 5:3). This probably surprises them, because self-confidence, prestige, and wealth are typically considered signs of God’s blessing. But Jesus turns them upside down. Humility is the path to blessing. That’s because when we are poor in spirit, we recognize that God is the source of all that we have and are. Everything is a gift from him. So when we come before the Lord empty-handed, we can allow him to fill us with his gifts, his wisdom, and his grace.

Why did Jesus preach this beatitude? One reason is that it keeps us humble. No matter how gifted we may be, we can’t boast about our accomplishments or think of ourselves as superior to anyone else because of them. There is no pecking order with God!

Second, when we are poor in spirit, we are blessed! Our hearts are more free and more open to God. We trust in him to fulfill our needs rather than trying to prove ourselves or rely on our own resources. We are at peace with who we are and the way God made us. And our lives are more fruitful because we are “lowly” enough to ask him to guide us and to bless our efforts.

Today at Mass, come before the Lord poor in spirit and knowing that you are loved by God. Open your heart to him and allow him to fill you!

“Thank you, Lord, for choosing me and blessing me today!” (Meditation on 1 Corinthians 1:26-31, n.d.)

Friar Jude Winkler comments that in Zephaniah justice, humility, and seeking about the Lord are what God wants in a remnant faithful to God. Paul notes not many are perfect but are broken and not rich. Paul preaches the “cross” as the Wisdom of God. Some in Corinth feel God is totally spiritual and they have a special connection. Everything is from God who gives because of need. In the Gospel, Jesus is presented as a New Moses. Jesus comes out of Egypt and the new law is a call to be virtuous, poor in spirit, meek and peacemakers. This is a goal that people will find difficult. In the Gospel of Luke, Jesus expresses the more traditional blessings and curses whereas in Matthew there are eight blessings. Luke is thought to be closer to the actual style and Matthew is more spiritual. Poor in spirit and mourning are connections to other people. In Matthew righteousness is redefined as compassion. The sheep are righteous because of being peacemakers as children of God and blessing is in persecution, suffering for the right things and for the Kingdom. Friar Jude comments that Jesus shares His cross with us.

Father Richard Rohr, OFM, points to the economic emphasis present in the prayer of Jesus. In the Old English of the King James Bible, the word “debts” was rendered as “trespasses.” It seems unchangeable now because we’ve said it for so long, but without doubt, the word in the original text is clearly an economic word. The power of this petition lies in the Jubilee year, described in Leviticus 25.

In ancient Israel, in the fiftieth year, everything went back to its original owner. Ideally, all debts were forgiven. It was the great equalizer, a sign of the largess and magnanimity of God. This is the teaching Jesus is drawing upon when he quotes from Isaiah in his inaugural address and throughout his ministry (Luke 4:18–19, 21).

If people had lived by the law of Jubilee, communism would never have been necessary, and capitalism would have never been possible. The spirit behind this jubilee thinking lasted for the first 1,000 years of Christianity, when one could be excommunicated for taking an interest on a loan. (They called it the sin of usury.) The prayer of petition Jesus teaches still raises questions about economics: How does the burden of debt—the personal debt people carry in our consumer society, the national debt carried, particularly by Global South countries—keep people imprisoned in their own history? (Rohr, n.d.)

Reference:

Adapted from Richard Rohr, Jesus’ Alternative Plan: The Sermon on the Mount, 2nd ed. (Franciscan Media, 2022), 178–179.

We need the consolation of the Spirit as we try to understand the suffering of people in Minneapolis, “a sanctuary city” that proclaims the Gospel in action that demonstrates Jesus “Sermon on the Mount”

References

Gillick, L. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved February 1, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-1-2026 

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/matthew/5?1 

Meditation on 1 Corinthians 1:26-31. (n.d.). Word Among Us. Retrieved February 1, 2026, from https://wau.org/meditations/2026/01/31/1491045/ 

1 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/1corinthians/1?26 

Psalms, PSALM 146 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/psalms/146?6 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 1, 2026, from https://cac.org/daily-meditations/the-forgiveness-of-debts/ 

Schwager, D. (n.d.). Rejoice and Be Glad, for Your Reward Is Great in Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 1, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Zephaniah, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/zephaniah/2?3 

Fatherly Action

The texts from the Roman Catholic Lectionary today challenge us to move beyond our statements of support to actions that present our faith, hope, and love to the people we encounter on our journey.

Father and Leader

In the Reading from the Prophet Zephaniah, Jerusalem is Reproached.

* [3:1] The tyrannical city: Jerusalem.

a. [3:2] Jer 2:30; 7:28.

f. [3:12] Is 57:13; Ob 17.

g. [3:13] Mi 4:4. (“Zephaniah, CHAPTER 3 | USCCB,” n.d.)

Psalm 34 declares God will make them powerful and give them protection.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22). (“Psalms, PSALM 34 | USCCB,” n.d.)

The Gospel of Matthew presents The Parable of the Two Sons.

* [21:28–32] The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.

* [21:31] Entering…before you: this probably means “they enter; you do not.” (“Matthew, CHAPTER 21 | USCCB,” n.d.)

Tom Kelly comments that the question that ends the story is “which of the two did his Father’s will?” Jesus then emphasizes that those willing to change their minds (admit their limits, see their own faults, acknowledge their dependence on God) will enter the Kingdom of God.

Humility and action are my personal takeaways from today’s readings. The first acknowledges that we need to be nimble of mind and admit when we are wrong. The second reminds us that words are never enough. Action is required to express our faith. We see these truths framed not only here, but throughout the Gospels. (Kelly, 2025)

Don Schwager quotes “The Father and his two sons,” author unknown, from the 5th century A.D.

"Who is this if not the God who created all people and loves them with a fatherly affection, the God who preferred to be loved as a father rather than feared as a lord, even though he was Lord by nature? On this account, at the beginning of the commandments of the law, he did not say, 'You shall fear the Lord with all your heart' but 'you shall love the Lord with all your heart' (Deuteronomy 6:5). To elicit love is not characteristic of a lord but of a father. Of the two sons in this parable, the older one represents the Gentiles, since they come from their father Noah. The younger son represents the Jews, who come from Abraham. 'And approaching the first, he said, "Son, go and work today in my vineyard." 'Today' refers to this present age. How did he speak to his sons? He didn't address them face to face like man, but he spoke to the heart, like God. Man only utters words to the ear, but God supplies understanding to the mind." (excerpt from an incomplete Commentary on the Gospel of Matthew, HOMILY 40) (Schwager, 2025)

The Word Among Us Meditation on Matthew 21:28-32 asserts that “No” doesn’t have to be our final answer!

Have you been to Confession yet this Advent? If not, go! Take a few moments to read the examination of conscience on page 60 of this magazine, and ask the Spirit to help you see where your no can turn to yes. Then go and confess. Turn back to the warm embrace of your heavenly Father. Let him wash you clean. Let him say, “Neither do I condemn you” (John 8:11). It’s never too late to start over again!

“Father, I’m sorry for all the times I’ve said no to you. Wipe my slate clean and help me to say yes today!” (“Meditation on Matthew 21:28-32,” 2025)

Friar Jude Winkler comments that Zephaniah presents the restoration of the people of Israel and their spiritual identity. God would bring them back is a prophecy when the Jews were living in other lands in the diaspora. They will be brought back home. The Gospel of Matthew presents a man with two sons; one who initially refuses and later does the father’s will; another who accepts the Father’s will and then refuses to act. Who is actually doing the Father’s Will? A lot are claiming to follow the Lord but are not and a lot are doing the wrong thing but may come back. Many tax collectors and prostitutes are responding to the Father and Friar Jude affirms we should reach out with our action and kindness and once in a while with our words.

Fr. Mike Schmitz provides the context and background of the letter of James. Fr. Mike unpacks the beautiful truths contained in the letter of James, including a discussion of faith and works and addressing the importance of demonstrating our intrinsic belonging to the Lord through our actions. Today’s readings are James 1-2, Philippians 3-4, and Proverbs 30:1-6.

Fr. Richard Rohr, OFM, introduces elder and retired pastor Wes Granberg-Michaelson who views awe and wonder as resources to inspire us when we come to the end of our own knowing. Those who are called mystics nearly always display an intimate sense of connection to the created world. Often this comes with striking particularity, like a reflection on a stone, or Julian of Norwich’s vision of a hazelnut. Because mystics grasp the interconnection of all things, they perceive God’s presence as commingled with all creation. Contemplation radicalizes the sense of God’s presence in the world….

But you don’t have to be Julian of Norwich or Thomas Merton to participate in this understanding of interconnectedness. The doorways that open the pathway of this experience will vary according to your life’s setting and history. But in the shroud of intellectual uncertainty and doubt, you are likely to be drawn to experiences with nature that inspire transcendent awe…. You discover instances of inspiration and wonder that move beyond and beneath mere cognition.

Maybe your wandering time leads you on a wilderness hike when you cross a ridge and are awestruck by a shimmering alpine lake reflecting a snow-covered mountain peak like a mirror. Or maybe you happen upon a firefly at nightfall in your backyard, where that tiny, sudden light blinks up, rises, and settles on your arm. In simple and unexpected moments of epiphany, you will sense that you are connected to creation in ways that bypass your self-protective, preoccupied, rational mind. Your task? Be attentive. Allow your wonder to wander. (Rohr, n.d.)

We reflect on the promises we have made that still need action and implore the Spirit to increase our awareness of the fullness of life in doing “the Will of the Father”

References

Kelly, T. (2025, December 16). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 16, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-16-2025 

Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved December 16, 2025, from https://bible.usccb.org/bible/matthew/21?28 

Meditation on Matthew 21:28-32. (2025, December 16). Word Among Us. https://wau.org/meditations/2025/12/16/1446552/ 

Psalms, PSALM 34 | USCCB. (n.d.). Daily Readings. Retrieved December 16, 2025, from https://bible.usccb.org/bible/psalms/34?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 16, 2025, from https://cac.org/daily-meditations/allow-your-wonder-to-wander/ 

Schwager, D. (2025, December 16). Which Son Did the Father's Will? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 16, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Zephaniah, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 16, 2025, from https://bible.usccb.org/bible/zephaniah/3?1