Sacred Solidarity

The texts from the Roman Catholic Lectionary today challenge us to act for love and acceptance in the face of issues and opinions that threaten the unity that Jesus seeks in prayer.

Solidarity and the Spirit

The Reading from the Acts of the Apostles presents Paul before the Sanhedrin.

* [23:11] The occurrence of the vision of Christ consoling Paul and assuring him that he will be his witness in Rome prepares the reader for the final section of Acts: the journey of Paul and the word he preaches to Rome under the protection of the Romans. (Acts of the Apostles, CHAPTER 23 | USCCB, n.d.)

Psalm 16 rejects the futile worship of false gods.

* [Psalm 16] In the first section, the psalmist rejects the futile worship of false gods (Ps 16:2–5), preferring Israel’s God (Ps 16:1), the giver of the land (Ps 16:6). The second section reflects on the wise and life-giving presence of God (Ps 16:7–11). (Psalms, PSALM 16, n.d.)

In the Gospel of John, Jesus prays for the believers ultimately to join him in heaven.

* [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).

* [17:24] Where I am: Jesus prays for the believers ultimately to join him in heaven. Then they will not see his glory as in a mirror but clearly (2 Cor 3:18; 1 Jn 3:2).

* [17:26] I will make it known: through the Advocate. (John, CHAPTER 17 | USCCB, n.d.)

Rashmi Fernando, S.J. comments that the central desire of Jesus’ prayer is unity: “that they may all be one, as you, Father, are in me and I in you.” This oneness is not about uniformity but communion—a deep connection grounded in love, truth, and divine presence.

At the heart of this prayer is an incredible truth: we are God’s gift to Jesus. This is how much we are loved. And this love is not distant or abstract—it desires to dwell in us: “that the love with which you loved me may be in them, and I in them.” Let this prayer of Jesus echo in your heart: I am loved, I am called, and I am one with Him.

As we reflect, let us examine ourselves:

Do I live with the awareness that I am deeply loved and united to God?

Am I an agent of love and unity in my family, community, or workplace?

What changes ought I make in my to-do list to bring about that love and unity in and around me? (Fernando, 2025)

Don Schwager quotes “Prayer of unity for all who believe,” by Cyprian of Carthage - first martyr bishop of Africa, 200-258 A.D.

"The Lord's loving-kindness, no less than his mercy, is great in respect of our salvation in that, not content to redeem us with his blood, he in addition prayed for us. See now what the desire of his petition was, that just as the Father and Son are one, so also we should abide in absolute unity. From this, it may be evident how greatly someone sins who divides unity and peace, since even the Lord himself petitioned for this same thing. He no doubt desired that his people should in this way be saved and live in peace since he knew that discord cannot come into the kingdom of God." (excerpt from THE LORD'S PRAYER 30.1) (Schwager, n.d.)

The Word Among Us Meditation on John 17:20-26 comments that Jesus knew that our love for one another could be so pure and so striking that it would draw other people to us. They would sense that there is something special—even divine—about our love for each other.

If Jesus’ final prayer for us tells us nothing else, it makes this one truth crystal clear: everything comes back to love. God loves his Son completely and fully. And he loves you completely and fully. May we all come to taste that love today, and may that love heal all our divisions—so that the world may believe!

“Jesus, teach me to live in love!” (Meditation on John 17:20-26, n.d.)

Friar Jude Winkler comments that in Acts, Paul is arrested and accused of bringing a Gentile into the Temple, a false accusation. The Roman troops bring Paul to the Sanhedrin. Paul, son of a Pharisee, studied under Gamaliel, a renowned Jewish rabbi and Pharisee. Sadducees accept the first five books and not resurrection of the dead. Friar Jude reminds us, in the Gospel of John, that Jesus prays for disciples now and in future imploring us to share the “glory” which is love manifested strongest on the Cross. 

Fr. Richard Rohr, OFM, introduces Dr. Yolanda Pierce who expresses her call to welcome those who come to the communion table. Theologian M. Shawn Copeland describes how the Eucharist calls us to solidarity with those who suffer.

Eucharistic solidarity orients us to the cross of the lynched Jesus of Nazareth, where we grasp the enormity of suffering, affliction, and oppression as well as apprehend our complicity in the suffering, affliction, and oppression of others.… Eucharistic solidarity teaches us to imagine, to hope for, and to create new possibilities. Because that solidarity enfolds us, rather than dismiss “others,” we act in love; rather than refuse “others,” we respond in acts of self-sacrifice—committing ourselves to the long labor of creation, to the enfleshment of freedom….  

At the table that Jesus prepares, all may assemble: In his body we are made anew, a community of faith—the living and the dead. In our presence, the Son of Man gathers up the remnants of our memories, the broken fragments of our histories, [and] judges, blesses, and transforms them. His Eucharistic banquet re-orders us, re-members us, restores us, and makes us one. [2] (Rohr, n.d.)

We ponder the challenge of Jesus' Prayer for solidarity in “all being one” in the Love of the Father as we seek guidance from the Spirit to incorporate love in our relationships with all the people in our environment.

References

Acts of the Apostles, CHAPTER 23 | USCCB. (n.d.). Daily Readings. Retrieved June 5, 2025, from https://bible.usccb.org/bible/acts/23 

Fernando, R. (2025, June 5). Creighton U. Daily Reflection. Online Ministries. Retrieved June 5, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/060525.html 

John, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved June 5, 2025, from https://bible.usccb.org/bible/john/17?20 

Meditation on John 17:20-26. (n.d.). The Word Among Us: Homepage. Retrieved June 5, 2025, from https://wau.org/meditations/2025/06/05/1298452/ 

Psalms, PSALM 16. (n.d.). USCCB. Retrieved June 5, 2025, from https://bible.usccb.org/bible/psalms/16?1 

Rohr, R. (n.d.). Eucharistic Solidarity. Center for Action and Contemplation. Retrieved June 5, 2025, from https://cac.org/daily-meditations/eucharistic-solidarity/ 

Schwager, D. (n.d.). May They Become Perfectly One. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 5, 2025, from https://cac.org/daily-meditations/eucharistic-solidarity/ 

Perception Change and Challenge

The texts from the Roman Catholic Lectionary today invite us to ponder how the change of attitude of peoples toward the Jews from Zechariah to Jesus may inform our experience of acceptance and rejection as we journey with Christ.

Acceptance and rejection

 

The reading from the Prophet Zechariah is a vision of many people drawn to Jerusalem.

“Let us go with you, for we have heard that God is with you.”1

 

Psalm 87 praises the joy of living in Zion.

* [Psalm 87] A song of Zion, like Ps 46; 48; 76; 132. * [87:2] The gates: the city itself, a common Hebrew idiom. * [87:5–6] The bond between the exile and the holy city was so strong as to override the exile’s citizenship of lesser cities.2

 

In the Gospel of Luke, a Samaritan village refuses to receive Jesus.

* [9:51–55] Just as the Galilean ministry began with a rejection of Jesus in his hometown, so too the travel narrative begins with the rejection of him by Samaritans. In this episode Jesus disassociates himself from the attitude expressed by his disciples that those who reject him are to be punished severely. The story alludes to 2 Kgs 1:10, 12 where the prophet Elijah takes the course of action Jesus rejects, and Jesus thereby rejects the identification of himself with Elijah.3 

Jeanne Schuler comments that often, we stick to our own kind and mistrust others. Then something big happens and the walls come down. Drenched in floods or fleeing burning forests, we are strangers no longer. The sight of refugees crammed into cargo ships clutching their children quiets our noisy hearts. Quarrels simmer down as we ask: what can we do? How can I help? Like blessings from above, what divides us fades for a while. To be one with others in trouble drives fear away. Why then do we isolate ourselves?

Faced with attack or insults, we often strike back.  The Samaritans closed their town to Jesus and the apostles wanted revenge.  “Call down fire from heaven.  Let them burn.  Let’s get even.  We’ll show them.”  And another cycle of destruction is unleashed. “Jesus rebuked them.”  To seek revenge is venom.  It does not secure justice or nurture peace.  What grips us in the moment can lead to years of violence.  God, show us the way forward.  Give us wisdom to escape the sinkhole of revenge. We share this planet with all creatures.  I can’t fix things on my own.  We are in this together.  God, heal old wounds.  Please send your spirit.  Gather us together in prayer and the work of salvation.  Show us where solidarity lies.4 

Don Schwager quotes “Jesus gave power and authority to his apostles,” by Cyril of Alexandria (376-444 AD).

"It would be false to affirm that our Savior did not know what was about to happen, because he knows all things. He knew, of course, that the Samaritans would not receive his messengers. There can be no doubt of this. Why then did he command them to go before him? It was his custom to benefit diligently the holy apostles in every possible way, and because of this, it was his practice sometimes to test them... What was the purpose of this occurrence? He was going up to Jerusalem, as the time of his passion was already drawing near. He was about to endure the scorn of the Jews. He was about to be destroyed by the scribes and Pharisees and to suffer those things that they inflicted upon him when they went to accomplish all of violence and wicked boldness. He did not want them to be offended when they saw him suffering. He also wanted them to be patient and not to complain greatly, although people would treat them rudely. He, so to speak, made the Samaritans' hatred a preparatory exercise in the matter. They had not received the messengers... For their benefit, he rebuked the disciples and gently restrained the sharpness of their wrath, not permitting them to grumble violently against those who sinned. He rather persuaded them to be patient and to cherish a mind that is unmovable by anything like this."(excerpt from COMMENTARY ON LUKE, HOMILY 56)5 

The Word Among Us Meditation on Zechariah 8:20-23 asks how can we overflow with God’s presence like that? Well, first we have to be filled. So isn’t it wonderful that God wants nothing more than to fill us with his grace and compassion? The filling is God’s work; it’s on us to come to him and receive it. And that’s not as hard as it may seem.

Every time you turn to the Lord, he generously pours his grace into you. When you thank him and worship him, he fills you. When you call to him in your struggles, he fills you. When you go to him for wisdom, he fills you. When you pray for healing, confess your sin, and ask his forgiveness, he fills you. In other words, you can be filled with his grace at any time and in any place when you turn your heart toward him.6

 

Friar Jude Winkler comments that Zechariah declares that every Jew will have ten pagans eager to join them as they recognize God’s work of restoration in Jerusalem. The Transjordan route to Jerusalem was often chosen by Jews in Jesus' time to avoid Samaria. Friar Jude reminds us of Jesus' mission to reach out to all people including Samaritans and pagans.

 

Fr. Richard Rohr, OFM, shares that a compassionate presence is one of the fruits of contemplation. In his book Eager to Love, he writes about the great compassion of St. Francis of Assisi (1182–1226) for others, which is inspired by the great compassion of Jesus. St. Francis and St. Clare (1194–1253) led their communities. They led, not from above, and not even from below, but mostly from within, by walking with their brothers and sisters, or “smelling like the sheep,” as Pope Francis puts it. Catholic author Judy Cannato, who worked to integrate the Gospels with the new cosmology, believed this Great Compassion was Jesus’ primary objective.

The realm of God that Jesus preached and died for was one that was known for its kindness and generosity, its compassion and healing. There was no one deemed outside the love of the Holy One whom Jesus called “Father.” No one was excluded from fellowship, not the rich or poor, male or female, slave or free. Jesus went beyond superficial divisions and called for a culture of compassion. Compassion changes everything. Compassion heals. Compassion mends the broken and restores what has been lost. Compassion draws together those who have been estranged or never even dreamed they were connected. Compassion pulls us out of ourselves and into the heart of another, placing us on holy ground where we instinctively take off our shoes and walk in reverence. Compassion springs out of vulnerability and triumphs in unity. [1]7 

We are prompted by the Spirit to counter the separation of people caused by long standing discrimination and indifference through our compassion and solidarity with others suffering trials in life.

 

References

1	(n.d.). Zechariah, CHAPTER 8 | USCCB. Retrieved September 28, 2021, from https://bible.usccb.org/bible/zechariah/8
2	(n.d.). Psalms, PSALM 87 | USCCB. Retrieved September 28, 2021, from https://bible.usccb.org/bible/psalms/87
3	(n.d.). Luke, CHAPTER 9 | USCCB. Retrieved September 28, 2021, from https://bible.usccb.org/bible/luke/9
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved September 28, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/092821.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 28, 2021, from https://www.dailyscripture.net/daily-meditation/
6	(2021, September 28). Meditation: Zechariah 8:20-23 - The Word Among Us. Retrieved September 28, 2021, from https://wau.org/meditations/2021/09/28/203903/
7	(n.d.). Richard Rohr's Daily Meditations - Center for Action and .... Retrieved September 28, 2021, from https://cac.org/smelling-like-the-sheep-2021-09-28/

 

Priest and Physician

 

The texts from the Roman Catholic Lectionary today invite us to meditate on the power of the Word of God to provide direction and healing on our journey in life.

Healing action

 

The reading from the Letter to the Hebrews describes the power of the Word acting with Jesus the Great High Priest.

* [4:14–16] These verses, which return to the theme first sounded in Heb 2:16–3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Heb 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus’ superiority over the Jewish high priest. He has been tested in every way, yet without sin (Heb 4:15); this indicates an acquaintance with the tradition of Jesus’ temptations, not only at the beginning (as in Mk 1:13) but throughout his public life (cf. Lk 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus’ throne is mentioned in Heb 1:8, the throne of grace (Heb 4:16) refers to the throne of God. The similarity of Heb 4:16 to Heb 10:19–22 indicates that the author is thinking of our confident access to God, made possible by the priestly work of Jesus.1 

Psalm 19 praises God’s Glory in Creation and the Law.

* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem.2

 

In the Gospel of Mark, Jesus calls the tax collector, Levi.

* [2:17] Do not need a physician: this maxim of Jesus with its implied irony was uttered to silence his adversaries who objected that he ate with tax collectors and sinners (Mk 2:16). Because the scribes and Pharisees were self-righteous, they were not capable of responding to Jesus’ call to repentance and faith in the gospel.3

 

Kyle Lierk shares some experiences when a message is received loud and clear.

In Hebrews a powerful scalpel-like image is given to God’s word to emphasize just how much it can cut through our lives if we allow it.  If we read and understand it well it becomes a great revealer. Perhaps that is why Levi was so quick to respond to Jesus’ words in today’s Gospel, “Follow me.”  Imagine!  Two words spoken by this unknown teacher passing by were enough to move this man to react so positively and instantaneously.  If only I could be as responsive to God’s word in my life. My prayer today is that I clean out my ears, open up my eyes, clear out my heart and remain on the lookout for this living, breathing word of God that is spirit and life.4 

Don Schwager quotes “No physician can avoid the arena of sickness,” by Gregory of Nazianzus (330 - 390 AD).

 

"When Jesus is attacked for mixing with sinners, and taking as his disciple a despised tax collector, one might ask: What could he possibly gain by doing so? (Luke 15:2) Only the salvation of sinners. To blame Jesus for mingling with sinners would be like blaming a physician for stooping down over suffering and putting up with vile smells in order to heal the sick." (excerpt from ORATION 45, ON HOLY EASTER 26)5

The Word Among Us Meditation on Hebrews 4:12-16 asks who is this Person that we must answer to? The second half of the reading tells us: it’s Jesus, our high priest who really does “sympathize with our weaknesses” (Hebrews 4:15). It’s Jesus, who has been tested just as we have and understands how strong temptation can be. It’s Jesus, who opened the doors of heaven and has given us confidence to “approach the throne of grace to receive mercy and to find grace for timely help” (4:16). This is the One we must answer to: a Savior who sees our failings and patiently offers us mercy and grace.

This swordlike quality of God’s word is actually a gift for us. It’s one way that God can both show us our need for him and help us open ourselves to his power to save and to heal. For example, a verse from Scripture might prick your conscience as you read it and convict you of a pattern of sinful thoughts or actions. A podcast might help you realize that an objection you have to one of the teachings of the Church is closing you off to grace. A stray remark by a loved one might make you reconsider a long-held opinion. These are all ways God’s word might shed light into areas where you fall short. But they are also ways that God can show you how deeply he can change and transform your life. So every time you feel the tip of the blade, remember that Jesus has come to heal, not to wound. “Lord, I trust your compassion and mercy.”6 

Friar Jude Winkler shares ideas from the Letter to the Hebrews about the true presence in the Word of God and Jesus experience of human temptation. Jesus reaches out to sinners who need to be healed with acceptance and love. Friar Jude reminds us of the dangers of being self satisfied in our spiritual life.

 

Brian McLaren provides steps we can take toward living a New Story. If we disbelieve the dominant framing story and instead believe Jesus’ good news of the kingdom of God, we will suddenly find ourselves making new personal decisions—not because we have to, as a duty, but because we want to, because we are now liberated from the cramped possibilities of the old framing story. . . . “Saved by our faith,” we will pray differently. Prayer will cease to be a technique for enlisting God to help us “make it” in the dominant system; it will instead become a way of bathing our inner world in the transforming presence of God, a way we seek to be shaped by the new framing story, the new reality, the good news, so that we can be catalysts bringing transformation to the dominant system.

If we disbelieve the old framing story and believe the good news, we will also work differently. When we realize that the most powerful world-changing work we can do is simply to believe, as Jesus told his original disciples (John 6:29), we experience liberation from panicked, frantic, desperate, incoherent, and often fruitless or counterproductive action. We rediscover Sabbath and rest and even play, and we come to our work with a new sense of energy and purpose. We will no longer be “just” anything—just a homemaker, just a laborer, just an accountant, just a kindergarten teacher. No, whatever our work, we will do it as agents of the kingdom of God, builders of a new world.7

 

The Word that pierces our being reveals our need for acceptance and love and directs our choices to live as priest and healer to those we encounter.

 

References

1	(n.d.). Hebrews, CHAPTER 4 | USCCB. Retrieved January 16, 2021, from https://bible.usccb.org/bible/hebrews/4
2	(n.d.). Psalms, PSALM 19 | USCCB. Retrieved January 16, 2021, from https://bible.usccb.org/bible/psalms/19
3	(n.d.). Mark, CHAPTER 2 | USCCB. Retrieved January 16, 2021, from https://bible.usccb.org/bible/mark/2
4	(n.d.). Daily Reflections - Online Ministries .... Retrieved January 16, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/011521.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 16, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=jan16
6	(n.d.). The Word Among Us: Homepage. Retrieved January 16, 2021, from https://wau.org/meditations/2021/01/15/180566/
7	(n.d.). A New Story: Weekly Summary — Center for Action and .... Retrieved January 16, 2021, from https://cac.org/a-new-story-weekly-summary-2021-01-16/