Suffering and Justice

The texts from the Roman Catholic Lectionary today challenge us to contemplate extremes in human experience, poverty and plenty, and the least and the greatest.

Love the Least with Justice

The Reading from the Book of Job presents an interview between the Lord and “the Satan”, the First Trial, and Job’s Reaction.

* [1:6] Sons of God: members of the divine council; see Gn 6:1–4; Dt 32:8; Ps 82:1. The satan: lit., “adversary” (as in 1 Kgs 11:14). Here a member of the heavenly court, “the accuser” (Zec 3:1). In later biblical traditions this character will be developed as the devil (Gk. diabolos, “adversary”).

* [1:15] Sabeans: from southern Arabia.

* [1:17] Chaldeans: from southern Mesopotamia; in the mid-first millennium B.C., synonymous with “Babylonians.”

* [1:21] Go back there: to the earth; cf. Gn 2:7; see note on Sir 40:1.

a. [1:1] Jb 2:3.

b. [1:6–8] Jb 2:1–3.

c. [1:6] Gn 6:2, 4; Zec 3:1; Lk 22:31; Rev 12:9.

d. [1:7] 1 Pt 5:8.

e. [1:11] Jb 2:5.

f. [1:21] Eccl 5:14; 1 Tm 6:7.

g. [1:22] Jb 2:10; Jas 5:11. (Job, CHAPTER 1 | USCCB, n.d.)

Psalm 17 is a lament of an individual unjustly attacked.

* [Psalm 17] A lament of an individual unjustly attacked. Confident of being found innocent, the psalmist cries out for God’s just judgment (Ps 17:1–5) and requests divine help against enemies (Ps 17:6–9a). Those ravenous lions (Ps 17:9b–12) should be punished (Ps 17:13–14). The Psalm ends with a serene statement of praise (Ps 17:15). The Hebrew text of Ps 17:3–4, 14 is uncertain. (Psalms, PSALM 17 | USCCB, n.d.)

In the Gospel of Luke, Jesus proclaims the Greatest in the Kingdom and recognizes another exorcist.

* [9:46–50] These two incidents focus on attitudes that are opposed to Christian discipleship: rivalry and intolerance of outsiders. (Luke, CHAPTER 9 | USCCB, n.d.)

Sara Schulte-Bukowinski comments that faithful people have always struggled with questions of suffering, and that people of faith and goodwill come to different, sometimes contradictory, conclusions as we search to make sense of our experience.

Job, along with some other books and passages (notably the “suffering servant” theme in Isaiah), shows us a different take, one rooted in experiential wisdom: sometimes bad things happen to good people, and we don’t understand why. This is scary because it means no matter how righteous, holy, or good I am, I can’t insulate myself against suffering and loss. But the text reveals something else to temper this truth: God is with us (with me!) in all things.

The book of Job doesn’t explain or justify suffering, but the story does reveal something—we are not alone in it. The book ends with Job conversing with God. CONVERSING WITH GOD. In this astonishing encounter, Job accepts that there are things he cannot understand, and that God is with him even in the murkiness. This is resonant with my own prayer amid loss. I don’t hold God responsible for my losses, but I do surrender to a reality beyond my comprehension. No explanation or justification makes sense, but relationship does.

For me, this story of Job is tied closely to the paschal mystery. Like the voice of God in Job, Jesus does not explain or justify suffering (though he does challenge the idea that it is connected directly to sin). In a drastic upping of the stakes, God incarnate climbs right into it with us. He doesn’t redeem suffering and death, but he redeems us in the midst of it. I don’t have to understand; I just have to know, in the face of mystery, that I’m not alone. (Schulte-Bukowinski, 2026)

Don Schwager quotes Jesus, the Physician of souls, amputates vainglory, by Cyril of Alexandria (376-444 AD)

"The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple's mind, springing up, in the words of Scripture (Hebrews 12:15), like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root...

"In what way does the Physician of souls amputate pride’s passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? "He took a child," it says, "and set it by him." He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people".(excerpt from COMMENTARY ON LUKE, HOMILY 54.2) (Schwager, n.d.)

Friar Jude Winker comments on the texts for today. In the Book of Job a good man suffers and we ask: “Why does God allow it?” Job is challenged by Satan as if Satan was an attorney who as a servant of God is assessing Job’s motives. This idea of legal challenge is continued in the Book of Revelation where Satan is the accuser of our brothers. God responds “I know, but I forgive”, even in the face of strict justice. Job accepts his fate. Friar Jude comments that in 2 of 38 chapters in the Book of Job he is patient and long suffering and in the remaining chapters he is challenging God. This plea is to help understand suffering that we feel is unfair. This is almost always a universal experience. In the Gospel of Luke, Jesus reminds us that to receive a child is to receive Him. Children can’t pay us back. We serve for the joy of serving. We give to those most in need like Mother Theresa in Calcutta but the apostles see the power being with Jesus, but anyone doing good is to be celebrated. When we declare the motive for generosity as “Only to be seen”, Friar Jude asks “Who are we to criticize?” Celebrate the good they are doing and learn from them. We celebrate the good and kind things our children and grandchildren do and hope to make this behaviour part of their life.

The Word Among Us Meditation on Luke 9:46-50 comments that the apostles in the Gospel are searching for a kind of worldly greatness similar to what Job had before his trials. They weren’t searching for a comfortable life with lots of land and abundant resources, but they wanted the kind of prestige that Job enjoyed. And knowing how human prestige works, they knew that they had to compete against each other for it. There could be only one winner—and eleven losers.

To be fair, the apostles followed Jesus for more than just attention. They loved him and were sincerely trying to live out his teachings. But they still didn’t grasp one of his most important teachings. So Jesus had a child stand beside him while he said, “The one who is least among all of you is the one who is the greatest” (Luke 9:48). Greatness in the kingdom of God is not about the number of our possessions or our reputation. It’s about having the humility, detachment, and simplicity of a child. It’s about becoming like Jesus, whose greatest joy was to do his Father’s will.

Remember, God doesn’t judge you the same way the world does. His model for greatness is his Son, who didn’t grasp for greatness but who humbly gave up his life. May we all strive to become the “least”!

“Jesus, show me the way to a truly ‘great’ life!” (Meditation on Luke 9:46-50, 2026)

Father Richard Rohr introduces James Finley who describes how Thérèse of Lisieux embraced ordinariness, the beauty of the little flower, as a path to God.

Thérèse sees herself in some way as a little flower growing in God’s garden, which is why she’s sometimes called the Little Flower. She says that there is glory in the rose and the orchid and all of that, but imagine a field filled with wildflowers in the springtime—thousands and thousands of flowers, and that God knows the littleness of each one and is personally loving each one into existence. Furthermore, God knows what that little flower is and the intricacy of its design, like the subtle scent of the violet. God eternally knows the violet to be hidden with Christ in God forever, so God is eternally contemplating the little flower in God. God is completely presencing Godself in the little flower…

I think Thérèse lived in this kind of luminosity, this gentle glow. She was not an ecstatic mystic having visions, but it’s like the divinity of the simplicity of herself that she so graciously shares with us invites us into the graciousness of our own simplicity. Thérèse is stunning by the radicality of her simplicity, which brings us to the radicality and the divinity of our simplicity and how we are to live by it and to walk in it day by day. [2] (Rohr, n.d.)

We may think that our plea is to help understand suffering that we feel is unfair is being ignored even as we implore the Spirit for consolation in our struggle.

References

Job, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2026, from https://bible.usccb.org/bible/job/1? 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 28, 2026, from https://bible.usccb.org/bible/luke/9?46 

Meditation on Luke 9:46-50. (2026, September 28). The Word Among Us. Retrieved September 28, 2026, from https://wau.org/meditations/2026/09/27/1678507/ 

Psalms, PSALM 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 28, 2026, from https://bible.usccb.org/bible/psalms/17?1 

Rohr, R. (n.d.). The Beauty of a Little Flower. Center for Action and Contemplation. Retrieved September 28, 2026, from https://cac.org/daily-meditations/the-beauty-of-a-little-flower/ 

Schulte-Bukowinski, S. (2026, September 28). Daily Reflection September 28, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 28, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-28-2026 

Schwager, D. (n.d.). Jesus Perceived the Thought of Their Hearts. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 28, 2026, from https://www.dailyscripture.net/daily-meditation/? 

Fullness in Family

The texts from the Roman Catholic Lectionary today, the Feast of the Holy Family of Jesus, Mary and Joseph, challenge us to celebrate and commit to support our family.

Fullness and Family

The Reading from the Book of Sirach recalls Responsibilities to Parents.

* [3:1–16] Besides the virtues that must characterize our conduct toward God, special duties are enjoined, such as honor and respect toward parents, with corresponding blessings (vv. 1–9). By showing such respect especially to old and infirm parents (vv. 10–13), the sins of children are pardoned (vv. 14–15). Failure to honor father and mother is blasphemy and merits a curse from God (v. 16). Cf. Ex 20:12; Eph 6:2–3. (Sirach, CHAPTER 3 | USCCB, n.d.)

Psalm 128 offers thanksgiving for a fertile spouse and abundant children.

* [Psalm 128] A statement that the ever-reliable God will bless the reverent (Ps 128:1). God’s blessing is concrete: satisfaction and prosperity, a fertile spouse and abundant children (Ps 128:2–4). The perspective is that of the adult male, ordinarily the ruler and representative of the household to the community. The last verses extend the blessing to all the people for generations to come (Ps 128:5–6). (Psalms, PSALM 128 | USCCB, n.d.)

The Reading from the Letter to the Colossians exhorts us to Renunciation of Vice and support for The Christian Family.

* [3:5–17] In lieu of false asceticism and superstitious festivals, the apostle reminds the Colossians of the moral life that is to characterize their response to God through Christ. He urges their participation in the liturgical hymns and prayers that center upon God’s plan of salvation in Christ (Col 3:16). (Colossians, CHAPTER 3 | USCCB, n.d.)

The Gospel of Matthew presents the Flight of the Holy Family to Egypt and their Return from Egypt.

* [2:13–23] Biblical and nonbiblical traditions about Moses are here applied to the child Jesus, though the dominant Old Testament type is not Moses but Israel (Mt 2:15).

* [2:13] Flee to Egypt: Egypt was a traditional place of refuge for those fleeing from danger in Palestine (see 1 Kgs 11:40; Jer 26:21), but the main reason why the child is to be taken to Egypt is that he may relive the Exodus experience of Israel.

* [2:15] The fulfillment citation is taken from Hos 11:1. Israel, God’s son, was called out of Egypt at the time of the Exodus; Jesus, the Son of God, will similarly be called out of that land in a new exodus. The father-son relationship between God and the nation is set in a higher key. Here the son is not a group adopted as “son of God,” but the child who, as conceived by the holy Spirit, stands in unique relation to God. He is son of David and of Abraham, of Mary and of Joseph, but, above all, of God.

* [2:18] Jer 31:15 portrays Rachel, wife of the patriarch Jacob, weeping for her children taken into exile at the time of the Assyrian invasion of the northern kingdom (722–21 B.C.). Bethlehem was traditionally identified with Ephrath, the place near which Rachel was buried (see Gn 35:19; 48:7), and the mourning of Rachel is here applied to her lost children of a later age. Ramah: about six miles north of Jerusalem. The lamentation of Rachel is so great as to be heard at a far distance.

* [2:20] For those who sought the child’s life are dead: Moses, who had fled from Egypt because the Pharaoh sought to kill him (see Ex 2:15), was told to return there, “for all the men who sought your life are dead” (Ex 4:19).

* [2:22] With the agreement of the emperor Augustus, Archelaus received half of his father’s kingdom, including Judea, after Herod’s death. He had the title “ethnarch” (i.e., “ruler of a nation”) and reigned from 4 B.C. to A.D. 6.

* [2:23] Nazareth…he shall be called a Nazorean: the tradition of Jesus’ residence in Nazareth was firmly established, and Matthew sees it as being in accordance with the foreannounced plan of God. The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression “through the prophets” may be due to Matthew’s seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are Is 11:1 where the Davidic king of the future is called “a bud” (nēser) that shall blossom from the roots of Jesse, and Jgs 13:5, 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nāzîr) to God. (Matthew, CHAPTER 2 | USCCB, n.d.)

Jay Carney recalls his family’s difficult road trip that cannot compare to the deprivations the Holy Family faced.

This Sunday’s gospel reminds us that Jesus, Mary, and Joseph were refugees fleeing the imminent threat of political violence. The Messiah may have been a descendant of King David, but the Holy Family was not part of the ruling class. They were not among the powerful, the wealthy, or the influencers. Rather, they were poor, working-class immigrants walking by the light of faith, following their dreams, and seeking to survive in a violent, dangerous world. Like so many of our brothers and sisters on the move today.

I pray this Sunday that our church and world can, in the words of Colossians, turn a face of “compassion, kindness, humility, and gentleness” to migrants and refugees who walk in the footsteps of Jesus, Mary, and Joseph. And may we strive to “put on love” with our own families, with whom we are privileged to share life’s journey. (Carney, n.d.)

Don Schwager quotes The holy family flees to Egypt, by John Chrysostom, 547-407 A.D.

"But why was the Christ child sent into Egypt? The text makes this clear: he was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt have I called my son' (Hosea 11:1). From that point onward we see that the hope of salvation would be proclaimed to the whole world. Babylon and Egypt represent the whole world. Even when they were engulfed in ungodliness, God signified that he intended to correct and amend both Babylon and Egypt. God wanted humanity to expect his bounteous gifts the world over. So he called from Babylon the wise men and sent to Egypt the holy family.

"Besides what I have said, there is another lesson also to be learned, which tends powerfully toward true self-constraint in us. We are warned from the beginning to look out for temptations and plots. And we see this even when he came in swaddling clothes. Thus you see even at his birth a tyrant raging, a flight ensuing and a departure beyond the border. For it was because of no crime that his family was exiled into the land of Egypt.

"Similarly, you yourself need not be troubled if you are suffering countless dangers. Do not expect to be celebrated or crowned promptly for your troubles. Instead you may keep in mind the long-suffering example of the mother of the Child, bearing all things nobly, knowing that such a fugitive life is consistent with the ordering of spiritual things. You are sharing the kind of labor Mary herself shared. So did the magi. They both were willing to retire secretly in the humiliating role of fugitive." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 8.2) (Schwager, n.d.)

The Word Among Us Meditation on Colossians 3:12-21 asserts it is a matter of receiving the grace and mercy God offers so that we can love in ways that we can’t do on our own. It’s a matter of giving away what we’ve received.

Practically, this means treating our family members with the heartfelt compassion and patience that we have received from Christ. It means bearing with our fellow sinners because we know how much Jesus bears with us.

What a relief this is! We don’t have to pretend to be perfect. We could never do it on our own anyway. But we do have to receive from Jesus the forgiveness that can move us to extend the same mercy to our loved ones. And that will make for a holy family!

“Heavenly Father, thank you for your mercy that moves me to show mercy to my loved ones!” (Meditation on Colossians 3:12-21, n.d.)

Friar Jude Winkler comments that Sirach speaks about respect to be shown within families without resentment and frustration even when the elders begin to have failure. We need to keep trying and view it as a vocation rather than a task. The passage from Colossians presents the virtues we need in family life including compassion, gentleness, and patience. A true family requires supernatural virtues. The wife is presented subordinate to the husband in accord with the norms in the day of the author. It is not so much who is in charge but that we live an ordered life. The Holy Family escapes Herod by going to Egypt. During his reign family and thousands had been killed. They fled to Egypt where more Jews were living than in Israel. Joseph planned to return to Judea but he is warned of an evil governor and the family goes to Nazareth. Friar Jude reminds us of the differing account of the early residences of the Holy Family in Luke and Matthew after their Exile in Egypt.

Fr. Mike Schmitz continues to interpret the symbols within Revelation. He compares the story of Our Lady of Guadalupe to the woman in Revelation. Fr. Mike provides context to the letter to the Hebrews, a letter that makes the case for Jesus, explaining who he is and the beauty of what he did for us. Today’s readings are Revelation 12-14, Hebrews 1-4, and Proverbs 31:16-18.

Father Richard Rohr writes on what “being salt and light” means for Christians and all people of good will. Christ is the light that allows people to see things in their fullness. The precise and intended effect of such a light is to see Christ everywhere else. In fact, that is his definition of a true Christian. A mature Christian sees Christ in everything and everyone else. That is a definition that will never fail us, always demand more of us, and give us no reasons to fight, exclude, or reject anyone.

If we pay attention to the text, we’ll see that John’s Gospel offers a very evolutionary notion of the Christ message. Note the active verb that is used here: “The true light that enlightens every person was coming (erxomenon) into the world” (John 1:9). In other words, we’re not talking about a one-time Big Bang in nature or a one-time incarnation in Jesus, but an ongoing, progressive movement continuing in the ever-unfolding creation. Incarnation did not just happen two thousand years ago. It has been working throughout the entire arc of time and will continue. This is expressed in the common phrase the “second coming of Christ,” which was unfortunately read as a threat (“Wait till your dad gets home!”), whereas it should more accurately be spoken of as the “forever coming of Christ,” which is anything but a threat. In fact, it is the ongoing promise of eternal resurrection. (Rohr, n.d.)

We invoke the help of the Spirit as we commit to honour our family connections with care, compassion, and commitment. 

References

Carney, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 28, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-28-2025 

Colossians, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/colossians/3?12 

Matthew, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/matthew/2?13 

Meditation on Colossians 3:12-21. (n.d.). Word Among Us. Retrieved December 28, 2025, from https://wau.org/meditations/2025/12/28/1460730/ 

Psalms, PSALM 128 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/psalms/128?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 28, 2025, from https://cac.org/daily-meditations/that-by-which-we-see/ 

Schwager, D. (n.d.). An Angel of the Lord Appeared to Joseph in a Dream. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 28, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/sirach/3?2