Restricted by Riches

 The texts from the Roman Catholic Lectionary today challenge us to examine how our material wealth concerns may be restricting our ability to know and live in the peace and security of the siblings of Jesus.

Weakness of Wealth

The Reading from the Prophet Ezekiel assesses the “wealth” of the Prince of Tyre.

* [28:1–10] Ezekiel mocks the arrogance of Tyre’s leader, who mistakes the city’s commercial success for evidence of his divinity. At the hands of a foreign army, commissioned by the only God worthy of the name, this leader dies a humiliating, unceremonious death.

* [28:3] Wiser than Daniel: see note on 14:14. (Ezekiel, CHAPTER 28 | USCCB, n.d.)

The response from the Book of Deuteronomy declares the Lord’s honor will be vindicated.

* [32:1–43] The whole song is a poetic sermon, having for its theme the Lord’s benefits to Israel (vv. 1–14) and Israel’s ingratitude and idolatry in turning to the gods of the nations; these sins will be punished by the nations themselves (vv. 15–29); in turn, the foolish pride of the nations will be punished, and the Lord’s honor will be vindicated (vv. 30–43).

* [32:28–35] The reference is to the nations, not to Israel.

* [32:36] Neither bond nor free: an all-inclusive expression; cf. 1 Kgs 14:10; 2 Kgs 9:8. (Deuteronomy, CHAPTER 32 | USCCB, n.d.)

The Gospel of Matthew declares all who respond to the call of Jesus will be the same in respect to inheriting the benefits of the kingdom.

* [19:23–24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.

* [19:25–26] See note on Mk 10:23–27.

* [19:28] This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

* [19:30] Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God. (Matthew, CHAPTER 19 | USCCB, n.d.)

Greg Dyche reflects on the question of a friend who asks him if Old Testament God and New Testament God are the same. They thought it seemed like the mean God went to therapy and came out the loving Jesus of the Gospels.

I believe that the loving Jesus is God, and He is the same loving God I read in the Old Testament; however, I struggle to see that love in practice at times. So, my logic forces me to question my interpretation. Where is the love for the prince of Tyre? It must be there; God is there.

Where is the love of God for the rich man, for the medium to high income American who is independent and believes they can go it alone? Right there in the story, “For men this is impossible, but for God all things are possible.”

Am I that far from the prince of Tyre? Do I break the first commandment in my heart and think, “I am” independent, worthy, important, somebody? It’s worth considering. (Dyche, 2026)

Don Schwager quotes “Who can enter the kingdom of heaven?” by John Chrysostom, 347-407 A.D.

"What then did Christ say? 'How difficult it will be for the rich to enter the kingdom of heaven.' He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one's own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else's. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 63.2) (Schwager, n.d.)

Friar Jude Winkler comments that the passage from Ezekiel is a hymn, a lamentation over the prince of Tyre who is a very rich and powerful tyrant. It is a taunt song that is declared before the tragedy befalls. He is not a god but he will be destroyed. One never knows one's fate and must surrender to the will of God. The difficulty for the rich or self-sufficient to enter the Kingdom is like the camel passing through the eye of a needle. Friar Jude recently discovered that no such gate existed in the wall of Jerusalem and that the Gospel refers to a real camel and real eye of a needle. This is an example of typical Aramaic exaggeration .They are their own gods not willing to give up their wealth and power. Those who preach the hospitality of Jesus, like Francis of Assisi, who gave up everything and consequently are able to embrace and celebrate everything. Friar Jude asks us to consider: What is the most important thing in my life? Do we hold on to it? and is it Jesus?

The Word Among Us Meditation on Matthew 19:23-30 comments that riches may cause us to be slower to thank the Lord for his blessings. We may begin to attribute our treasures solely to our own goodness and hard work and forget about God’s provision and his work in forming our character.

In the end, it’s when the “love of money” takes the place of the love of Christ that we get tripped up (1 Timothy 6:10). Money can be a good thing, but a good thing may become an idol, especially when we place our desire for it above our desire for God or when we trust it more than we trust the Lord.

So let’s thank God for all of our blessings. Let’s cast off any “idols” that we might turn to for comfort, hope, or peace. And let’s remember that what may seem impossible for us is always possible for him!

“Jesus, may I put my trust and hope only in you!” (Meditation on Matthew 19:23-30, n.d.)

Father Richard Rohr, OFM, remembers the late Dr. Barbara Holmes (1943–2024), a beloved member of the CAC faculty, who acknowledges the complicated feelings that prophets evoke in their listeners. One of the most important characteristics of prophets is that they are dangerous to the system.

There is a neglected but important aspect of the prophetic call. In Numbers 11:24–29, Moses is exhausted with the people. Basically, God says “Okay, okay, assemble the elders. Look to the community. You were never supposed to do this alone. I told you to do it; I didn’t tell you to do it alone.” How many of us are carrying burdens that are not ours, and are feeling pretty righteous about it? The work of living and dying, raising children, and leading congregations, was never meant to be solitary work. After the elders assemble, Joshua tells Moses that the elders are prophesying, and he says, “Moses, make this stop!” Moses’s reply in Numbers 11:29 is, “Are you jealous for my sake? Would that all the Lord’s people were prophets, and that God would put God’s Spirit on them!”

Let’s just sit with that for a minute. Have you ever felt as if God’s Spirit was on you? Although many of the prophets in the Bible are presented as single carriers of God’s word, often there was a community of other prophets that they came from or were associated with. Who is your community?… If you’re called to the prophetic task, and I think in some aspects all of us are—where is your prophetic community that will feed you and support you and guide you and help you? (Rohr, n.d.)

We implore the Spirit to deepen our knowledge and understanding of our Baptismal anointing as priest, prophet, and leader through leading our experience of working in community with the example of the Poverello of Assisi.

References

Deuteronomy, CHAPTER 32 | USCCB. (n.d.). Daily Readings. Retrieved August 18, 2026, from https://bible.usccb.org/bible/deuteronomy/32? 

Dyche, G. (2026, August 18). Daily Reflection August 18, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-18-2026 

Ezekiel, CHAPTER 28 | USCCB. (n.d.). Daily Readings. Retrieved August 18, 2026, from https://bible.usccb.org/bible/ezekiel/28?1 

Matthew, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved August 18, 2026, from https://bible.usccb.org/bible/matthew/19? 

Meditation on Matthew 19:23-30. (n.d.). Word Among Us. Retrieved August 18, 2026, from https://wau.org/meditations/2026/08/18/1649608/ 

Rohr, R. (n.d.). Prophets Work in Community. Center for Action and Contemplation. Retrieved August 18, 2026, from https://cac.org/daily-meditations/prophets-work-in-community/ 

Schwager, D. (n.d.). Who Can Enter the Kingdom of Heaven? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Providence and Prudence

 The texts from the Roman Catholic Lectionary today challenge us to live in the tension between faith in Providence and our mission to be active workers for good in our environment.

Providence and Power

The  Reading from the Second Book of Chronicles presents Joash’s Apostasy and His Punishment.

e. [24:18] Ex 34:13.

f. [24:20] Jgs 6:34.

g. [24:23] 2 Kgs 12:17–18.

h. [24:24] Dt 32:30.

i. [24:25–26] 2 Kgs 12:21–22. (2 Chronicles, CHAPTER 24 | USCCB, n.d.)

Psalm 89 laments the defeat of the Davidic king .

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).

* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30. (Psalms, PSALM 89 | USCCB, n.d.)

In the Gospel of Matthew, Jesus asserts the disciple can serve only one master and must choose between God and wealth.

* [6:19–34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Mt 6:24: the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Lk 16:9.

* [6:22–23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus’ teaching on the transitory nature of earthly riches.

* [6:24] Mammon: an Aramaic word meaning wealth or property.

* [6:25–34] Jesus does not deny the reality of human needs (Mt 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.

* [6:27] Life-span: the Greek word can also mean “stature.” If it is taken in that sense, the word here translated moment (literally, “cubit”) must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.

* [6:30] Of little faith: except for the parallel in Lk 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Mt 8:26; 14:31; 16:8 and the cognate noun in Mt 17:20).

* [6:33] Righteousness: see note on Mt 3:14–15. (Matthew, CHAPTER 6 | USCCB, n.d.)

Carol Zuegner comments that her outlook is mostly positive, but her imagination can run away with the what-ifs. We all wish for a little more control over the events and people in our lives. We don’t have that control and worrying will not change any outcome. 

Jesus does not mean to make light of our concerns. People’s lives can be difficult and faced with heavy decisions and problems. It’s easy to get caught up in the spiral of worry. What are we missing if we are always worrying about what might happen? The gospel ends with the admonition that God knows we need food and clothing. We should start with God in the here and now. This doesn’t mean bad things won’t happen. Jesus says: “Do not worry about tomorrow; tomorrow will take care of itself.”

 

My prayer: To do what I can to make the world a better place. To work hard for the dignity of all in my own way. To take a deep breath and trust in God. To pray for those who are facing hardships, difficult decisions or life events beyond their control. I pray to be present, really present in the here and now and to trust that God loves me. (Zuegner, 2026)

Don Schwager quotes “The value of life,” by John Chrysostom, 347-407 A.D.

"Note the acceleration of images: just when the lilies are decked out, he no longer calls them lilies but 'grass of the field' (Matthew 6:30 ). He then points further to their vulnerable condition by saying 'which are here today.' Then he does not merely say 'and not tomorrow' but rather more callously 'cast into the oven.' These creatures are not merely 'clothed but 'so clothed' in this way as to be later brought to nothing. Do you see how Jesus everywhere abounds in amplifications and intensifications? And he does so in order to press his points home. So then he adds, 'Will he not much more clothe you?' The force of the emphasis is on 'you' to indicate covertly how great is the value set upon your personal existence and the concern God shows for you in particular. It is as though he were saying, 'You, to whom he gave a soul, for whom he fashioned a body, for whose sake he made everything in creation, for whose sake he sent prophets, and gave the law, and wrought those innumerable good works, and for whose sake he gave up his only begotten Son.'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 22.1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:24-34 comments that we have needs—for food or clothing or shelter—that we can’t ignore. We also have wants—for recognition, influence, or respect—that weigh on our minds and hearts. Jesus knows that.

Putting aside worry may still feel easier said than done. That’s where remembering comes in. Consider God’s work in your own life or the lives of the saints. Even when a worrisome difficulty comes your way, God is with you. Each time you offer trying situations to God, your relationship with him deepens. The grip that fear and anxiety have on your heart starts to loosen. The key is to remember how much God loves you and to find the strength to surrender your worries to him. You mean so much more to him than the birds of the air or flowers of the field, and you can trust him to take care of you.

So how can you let go of just a little bit of your worry today?

“Heavenly Father, I believe that I am precious to you. I trust that you will take care of me and stay close to me.” (Meditation on Matthew 6:24-34, n.d.)

Friar Jude Winkler comments that the passage from 2 Chronicles presents how the young heir, Joash, was saved and made king. The king and his nobles abandoned the Temple “King Joash was unmindful of the devotion shown him by Jehoiada, Zechariah’s father, and killed the son.”(2 Chronicles 22 ). Zachariah was stoned to death even as his Father had saved Joash from murder. This becomes an example of a lack of protection due to infidelity. In the Gospel of Matthew Jesus asserts our choice to serve Mammon or God. If we trust, God’s Providence will shower down. God will take care of us.  Friar Jude suggests we balance prudence with charity and trust in God’s goodness. We need to keep in mind the goodness and generosity of God to us.

Fr. Richard Rohr, OFM, introduces Episcopal priest Stephanie Spellers who highlights the church’s call to meet the human longing for community. 

You don’t have to be religious to seek “beloved community”. I believe we humans are created with a homing device that begins to hum and light up when we see individuals and communities driven not by ego but by self-giving love.

But if you are religious, and certainly if you are a follower of Jesus Christ, then beloved community should be one of the basic tenets of faith. That’s what Jesus told the young seeker who asked him the greatest commandment. Jesus told him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” and “You shall love your neighbor as yourself” (Matthew 22: 37–39). Jesus welcomed people into a countercultural, self-giving community of love with God at the center.

True, the ideal gets watered down…. [But] hold out for the robust and uncompromising vision of God’s kingdom of love. For us, it’s a dream. For God, it’s reality.

Even if we have failed a thousand times before, don’t let this hour pass without calling on Jesus and the prophets one more time. Notice how God’s reign is already breaking in and how the Spirit empowers us to join up with that movement. Especially now, even as the powers of empire and established order are busy reassembling the cracked pieces of our national and church life with the same self-centric powers and goals at their core, we should be striving and praying that God will reshape us in the image of God’s beloved community. If not now, when? (Rohr, n.d.)

We seek the Spirit as guide in our travel in the tension between trust in God and our tendency to take on matters informed by our own limited experience.

References

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2026, from https://bible.usccb.org/bible/matthew/6? 

Meditation on Matthew 6:24-34. (n.d.). Word Among Us. Retrieved June 20, 2026, from https://wau.org/meditations/2026/06/20/1595479/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2026, from https://bible.usccb.org/bible/psalms/89? 

Rohr, R. (n.d.). The Way of the Early Church: Weekly Summary. Center for Action and Contemplation. Retrieved June 20, 2026, from https://cac.org/daily-meditations/the-way-of-the-early-church-weekly-summary/ 

Schwager, D. (n.d.). Why Are You Anxious - Seek First His Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 20, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Chronicles, CHAPTER 24 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 20, 2026, from https://bible.usccb.org/bible/2chronicles/24?17 

Zuegner, C. (2026, June 20). Daily Reflection June 20, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 20, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-20-2026 

Mark the Word

 The texts from the Roman Catholic Lectionary, today, the Feast of Saint Mark, evangelist, is an opportunity to reflect on the events in our lives that have re-focused our experience of love and devotion through encounter with people and Nature.

In the Name of St. Mark

The Reading from the First Letter of Peter proclaims Advice to the Community.

* [5:5–11] The community is to be subject to the presbyters and to show humility toward one another and trust in God’s love and care (1 Pt 5:5–7). With sobriety, alertness, and steadfast faith they must resist the evil one; their sufferings are shared with Christians everywhere (1 Pt 5:8–9). They will be strengthened and called to eternal glory (1 Pt 5:10–11).

* [5:5] Younger members: this may be a designation for office-holders of lesser rank.

* [5:12] Silvanus: the companion of Paul (see 2 Cor 1:19; 1 Thes 1:1; 2 Thes 1:1). Jews and Jewish Christians, like Paul, often had a Hebrew name (Saoul, Silas) and a Greek or Latin name (Paul, Silvanus). On Silvanus’s possible role as amanuensis, see Introduction.

* [5:13] The chosen one: feminine, referring to the Christian community (ekklēsia) at Babylon, the code name for Rome in Rev 14:8; 17:5; 18:2. Mark, my son: traditionally a prominent disciple of Peter and co-worker at the church in Rome, perhaps the John Mark referred to in Acts 12:12, 25; 13:5, 13; and in Acts 15:37–39, a companion of Barnabas. Perhaps this is the same Mark mentioned as Barnabas’s cousin in Col 4:10, a co-worker with Paul in Phlm 24 (see also 2 Tm 4:11). (1 Peter, CHAPTER 5 | USCCB, n.d.)

Psalm 89 laments the defeat of the Davidic king.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).

* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30.

* [89:7] The sons of the gods: “the holy ones” and “courtiers” of Ps 89:6, 8. These heavenly spirits are members of God’s court.

* [89:11] Rahab: a mythological sea monster whose name is used in the Bible mainly as a personification of primeval chaos, cf. Jb 9:13; 26:12; Ps 74:13–14; Is 51:9.

* [89:13] Zaphon and Amanus: two sacred mountains in northern Syria which came to designate the directions of north and south. Tabor: a high hill in the valley of Jezreel in northern Israel. Hermon: a mountain in Lebanon, forming the southern spur of the Anti-Lebanon range. (Psalms, PSALM 89 | USCCB, n.d.)

The Longer Ending to the Gospel of Mark presents The Commissioning of the Eleven.

* [16:9–20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20. (Mark, CHAPTER 16 | USCCB, n.d.)

Jay Carney comments that Mark’s gospel is marked (no pun intended) by nothing if not breathless urgency. As I tell my undergraduate students, the Greek term “euthus”, typically translated in English as “immediately,” dominates Mark’s gospel. Mark’s Jesus is a man of action, healings, exorcisms, and confrontation with the powers of his day, the agent of the reign of God that is now “at hand” (Mark 1:14). Jesus’ coming demands an immediate and personal response of discipleship. The dramatic nature of Mark’s proclamation of Jesus Christ continues in today’s gospel, thought by many scholars to be a later addition.

I write this reflection from Kenya where I have been moved by the faith of lay-led Small Christian Communities (SCCs) which provide the grassroots foundation of the Catholic Church in eastern Africa. Meeting in homes, these communities share on the upcoming Sunday gospel, pray the Rosary, reflect on their social context, and provide charitable support for each other. What strikes me are the faith and trust members express in God’s saving power, often expressed in what today’s psalm calls a “joyful shout,” even as these “brothers and sisters throughout the world undergo the same sufferings” (1 Peter 5:9). As one woman in a rural SCC proclaimed, “by showing love to one another, we create peace where there is no peace.” This is surely a message our church and world need to hear today. (Carney, n.d.)

Don Schwager quotes The Gospel proclaimed to all creation, by Augustine of Hippo, 354-430 A.D.

"The command to the apostles to be witnesses to him in Jerusalem, Judea, Samaria, and even to the uttermost parts of the earth (Acts 1:8) was not addressed exclusively to those to whom it was immediately spoken. They alone would not be the only ones who would carry such an enormous task to completion. Similarly he seems to be speaking to the apostles very personally when he says: 'Behold I am with you even to the end of the world' (Matthew 28:20), yet who does not know that he made this promise to the universal church which will last from now even to the consummation of the world by successive births and deaths?" (excerpt from LETTER 199,TO HESYCHIUS 49) (Schwager, n.d.)

The Word Among Us Meditation on 1 Peter 5:5-14 notes about Mark: “What a journey!” Mark could have given up after his embarrassment with Paul and Barnabas. He could have returned home to Jerusalem and settled in with his mother and the believers who gathered in her home (Acts 12:12). But the message of the gospel was too compelling; Mark had to keep sharing it. 

So he went from being a failed missionary to the adopted “son” of the first pope, to the author of the first Gospel, to the founder of Christianity in one of the greatest cities in the world.

Jesus didn’t give up on Mark, and he won’t give up on you. So don’t let your past mistakes define you. Keep trusting in the Lord and his perfect plan for your life.

“Jesus, thank you for being as faithful to me as you were to St. Mark!” (Meditation on 1 Peter 5:5-14, n.d.)

Friar Jude Winkler comments that Peter ends the first letter with a paranesis, a series of instructions for a good life. Live in humility, be sober and vigilant in his final greeting from “Babylon” a pseudonym for Rome. He sends a greeting from Mark “my son” who was travelling with Peter. Most of Mark’s Gospel is from Peter. Ironically in Ch 16 the longer ending of Mark’s Gospel is proclaimed today. This was likely not written by Mark himself. The “shorter ending” concludes the Gospel with the women leaving the tomb. This first ending was not satisfactory. The passage for today was inspired by Matthew. Friar Jude notes we consider it to be inspired, written in the name of Mark.

Father Richard Rohr, OFM, introduces co-founder of the Wild Church Network and Seminary of the Wild, Victoria Loorz, who writes of love as intimacy with another, whether with a person or part of the created world.

To quote farmer and poet Wendell Berry, “People exploit what they have merely concluded to be of value, but they defend what they love….” [1]

This is a courtship of the particular. Of the many others in the world, some—or maybe just one—will choose you. Pursue you, even. We love all by authentically loving the one or the few who are near us: those who give themselves to us to whom we open our hearts and love back. To regard a wild one as a sacred other, one who has her own wisdom and relationships and concerns beyond our encounters with her—this is entering into conversation as a practice of love, which is participation in the presence of the sacred, of Christ. (Rohr, n.d.)

We are inspired by the Spirit, in the tradition of Mark, to be humble and brave as we share the fullness of life as followers of Jesus Way.

References

Carney, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-25-2026 

Mark, CHAPTER 16 | USCCB. (n.d.). Daily Bible Readings. Retrieved April 25, 2026, from https://bible.usccb.org/bible/mark/16?15 

Meditation on 1 Peter 5:5-14. (n.d.). Word Among Us. Retrieved April 25, 2026, from https://wau.org/meditations/2026/04/25/1549976/ 

1 Peter, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved April 25, 2026, from https://bible.usccb.org/bible/1peter/5?5 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved April 25, 2026, from https://bible.usccb.org/bible/psalms/89? 

Rohr, R. (n.d.). For Love of the Earth: Weekly Summary. Center for Action and Contemplation. Retrieved April 25, 2026, from https://cac.org/daily-meditations/for-love-of-the-earth-weekly-summary/ 

Schwager, D. (n.d.). Go and Preach the Gospel to the Whole Creation. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 25, 2026, from https://www.dailyscripture.net/daily-meditation/