Experience Shared for Change

 The texts from the Roman Catholic Lectionary today invite us to contemplate the action of Jesus in preparation of His Disciples to proclaim His Message in their mission to the world.

Experience and Example

The Reading from the Acts of the Apostles presents Paul’s Arrival at Antioch in Pisidia and Paul’s Address in the Synagogue.

* [13:4–14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14–52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and “God-fearers” (see note on Acts 8:26–40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44–50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1–2) and Beroea (Acts 17:11) being notable exceptions.

* [13:5] John: that is, John Mark (see Acts 12:12, 25).

* [13:6] A magician named Bar-Jesus who was a Jewish false prophet: that is, he posed as a prophet. Again Luke takes the opportunity to dissociate Christianity from the magical acts of the time (Acts 13:7–11); see also Acts 8:18–24.

* [13:9] Saul, also known as Paul: there is no reason to believe that his name was changed from Saul to Paul upon his conversion. The use of a double name, one Semitic (Saul), the other Greco-Roman (Paul), is well attested (cf. Acts 1:23, Joseph Justus; Acts 12:12, 25, John Mark).

* [13:16–41] This is the first of several speeches of Paul to Jews proclaiming that the Christian church is the logical development of Pharisaic Judaism (see also Acts 24:10–21; 26:2–23).

* [13:16] Who are God-fearing: see note on Acts 8:26–40.

* [13:18] Put up with: some manuscripts read “sustained.”

* [13:20] At the end of about four hundred and fifty years: the manuscript tradition makes it uncertain whether the mention of four hundred and fifty years refers to the sojourn in Egypt before the Exodus, the wilderness period and the time of the conquest (see Ex 12:40–41), as the translation here suggests, or to the time between the conquest and the time of Samuel, the period of the judges, if the text is read, “After these things, for about four hundred and fifty years, he provided judges.” (Acts of the Apostles, CHAPTER 13 | USCCB, n.d.)

Psalm 89 declares how the Davidic king became king of earthly kings.

* [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). (Psalms, PSALM 89 | USCCB, n.d.)

In the Gospel of John, today’s discourses precede the traditional narrative of the passion.

* [13:1–19:42] The Book of Glory. There is a major break here; the word “sign” is used again only in Jn 20:30. In this phase of Jesus’ return to the Father, the discourses (Jn 13–17) precede the traditional narrative of the passion (Jn 18–20) to interpret them for the Christian reader. This is the only extended example of esoteric teaching of disciples in John.

* [13:1–20] Washing of the disciples’ feet. This episode occurs in John at the place of the narration of the institution of the Eucharist in the synoptics. It may be a dramatization of Lk 22:27—“I am your servant.” It is presented as a “model” (“pattern”) of the crucifixion. It symbolizes cleansing from sin by sacrificial death.

* [13:16] Messenger: the Greek has apostolos, the only occurrence of the term in John. It is not used in the technical sense here. (John, CHAPTER 13 | USCCB, n.d.)

Rev. Elvin Cardoso, SJ, comments that, like the disciples, we often struggle to fully understand this call. We may hear the words, even participate in the rituals, yet fail to connect them to our daily lives. 

The washing of the feet is not meant to remain within the walls of the liturgy; it is an invitation that extends into every encounter, every relationship, every moment that calls for compassion, patience, and generosity. 

At the same time, in the first reading, we are reminded of another dimension of discipleship. With conviction and clarity, Paul speaks to the people, helping them see how God’s promises are fulfilled in Christ.

Today, we are invited to be attentive, to notice the quiet opportunities to “wash the feet” of others, and to recognize the moments when a word of encouragement, guidance, or truth is needed. May we be open to the Spirit, who works through both our actions and our words. And may we grow into disciples who serve with humility, speak with love, and lead others closer to God through the witness of our lives. (Cardoso, n.d.)

Don Schwager comments that “The Master wants his servants to reach their potential,” by Origen, 185-254 A.D.

"The Savior, who is Lord, does something that surpasses all other lords, who have no desire to see their servants rise up to their level. He is such a Son of the Father's goodness and love that, although he was Lord, he produced servants who could become like him, their Lord, not having the spirit of bondage, which comes from fear, but the spirit of adoption in which they too cry, 'Abba, Father.' So then, before becoming like their teacher and lord, they need to have their feet washed because they are still deficient disciples who possess the spirit of bondage to fear. But when they attain the stature of master and lord... then they will be able to imitate their master and wash the disciple's feet as the teacher. (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 32.120-22) (Schwager, n.d.)

The Word Among Us Meditation on John 13:16-20 comments that as Jesus’ self-emptying love softened and changed the apostles’ hearts, their own humility and self-emptying could do the same for the people around them. Though we are not apostles, we, too, are called to model Jesus’ sacrificial love. That might feel uncomfortable at times.

Chances are, if you’ve been deeply touched by another person’s love, it was when they cared for you in a personal way. When the love of Christ touched you through them, you might have resolved to pass it on to someone else. Their mercy led you to be more merciful; their generosity inspired your giving; their closeness to Jesus made you thirst for the same.

So begin today. Imitate Jesus by serving someone with humility and tenderness.

“Lord, help me to love as you love.” (Meditation on John 13:16-20, n.d.)

Friar Jude Winkler comments that, in Acts, Paul, Barnabas and Mark go to Pisidian Antioch and Paul takes as an insult Mark’s return to Jerusalem. Paul could hold grudges for a while. In Jerusalem, Paul offers a teaching and in the middle Saul is mentioned and the choosing of David. The chosen can be rejected if they turn away. Being chosen as People of God brings a responsibility. The Gospel of John begins the Last Supper Discourse. The disciples should follow His example of service and give their life for others. The betrayal of Judas was part of God’s plan and it has Jesus show them He is the “I Am”. Friar Jude notes that Jesus talks of a future community that will honor His name in a community of believers in future generations.

Father Richard Rohr, OFM, introduces spiritual director Therese Taylor-Stinson who offers Harriet Tubman as a model of spiritual courage. She describes how Tubman’s faith has inspired her own reliance on prayer in times of crisis.

Reflecting on the way Harriet faced uncertain times, times of need, even as she sought to help others, I think of a time in my own life—a time of great trial, a time I was unable to pray, a time I felt silenced by others; I fell silent myself, except for one name I repeated again and again: “Jesus.” I did not know what significance the name held, but it was all I had. As the saying and the song go, “There’s something about the name of Jesus!” I found that my silence was prayer. My willingness to trust the unknown was prayer. My desolation was prayer. My intention for a Presence surely greater than me was prayer. I would say, like Jacob, “I will not let go until you bless me.” Though uncertain about what the blessing might be or how the blessing would be delivered, I walked in trust. I trusted that something greater than myself lived in me and would see me through. [3] (Rohr, n.d.)

We seek the inspiration of the Spirit to see in our life experience the gift of a Way to share the life giving of Christ in our action in support of the people in our environment.

References

Acts of the Apostles, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved April 30, 2026, from https://bible.usccb.org/bible/acts/13? 

Cardoso, E. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 30, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-30-2026 

John, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved April 30, 2026, from https://bible.usccb.org/bible/john/13?16 

Meditation on John 13:16-20. (n.d.). Word Among Us. Retrieved April 30, 2026, from https://wau.org/meditations/2026/04/30/1553021/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved April 30, 2026, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 30, 2026, from https://cac.org/daily-meditations/holding-steady-in-prayer/ 

Schwager, D. (n.d.). The One Who Receives Me. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 30, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Worthy and Weeping

The texts from the Roman Catholic Lectionary today challenge us to contemplate the imagery of Christ as the Lamb of God and the consolation of our faith to our experience of sorrow on our journey.

Weeping over the City

The reading from the Book of Revelation presents images of The Scroll and the Lamb.

* [5:1–14] The seer now describes a papyrus roll in God’s right hand (Rev 5:1) with seven seals indicating the importance of the message. A mighty angel asks who is worthy to open the scroll, i.e., who can accomplish God’s salvific plan (Rev 5:2). There is despair at first when no one in creation can do it (Rev 5:3–4). But the seer is comforted by an elder who tells him that Christ, called the lion of the tribe of Judah, has won the right to open it (Rev 5:5). Christ then appears as a Lamb, coming to receive the scroll from God (Rev 5:6–7), for which he is acclaimed as at a coronation (Rev 5:8–10). This is followed by a doxology of the angels (Rev 5:11–12) and then finally by the heavenly church united with all of creation (Rev 5:13–14).

* [5:1] A scroll: a papyrus roll possibly containing a list of afflictions for sinners (cf. Ez 2:9–10) or God’s plan for the world. Sealed with seven seals: it is totally hidden from all but God. Only the Lamb (Rev 5:7–9) has the right to carry out the divine plan.

* [5:5] The lion of the tribe of Judah, the root of David: these are the messianic titles applied to Christ to symbolize his victory; cf. Rev 22:16; Gn 49:9; Is 11:1, 10; Mt 1:1.

* [5:6] Christ is the Paschal Lamb without blemish, whose blood saved the new Israel from sin and death; cf. Ex 12; Is 53:7; Jn 1:29, 36; Acts 8:32; 1 Pt 1:18–19. This is the main title for Christ in Revelation, used twenty-eight times. Seven horns and seven eyes: Christ has the fullness (see note on Rev 1:4) of power (horns) and knowledge (eyes); cf. Zec 4:7. [Seven] spirits: as in Rev 1:4; 3:1; 4:5. (Revelation, CHAPTER 5, n.d.)

Psalm 149 offers Praise for God’s Goodness to Israel.

* [Psalm 149] A hymn inviting the people of Israel to celebrate their God in song and festive dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9). (Psalms, PSALM 149, n.d.)

In the Gospel of Luke, Jesus Weeps over Jerusalem.

* [19:41–44] The lament for Jerusalem is found only in Luke. By not accepting Jesus (the one who mediates peace), Jerusalem will not find peace but will become the victim of devastation.

* [19:43–44] Luke may be describing the actual disaster that befell Jerusalem in A.D. 70 when it was destroyed by the Romans during the First Revolt. (Luke, CHAPTER 19, n.d.)

The Daily Reflection Of Creighton University's Online Ministries was not available at publication time.

Don Schwager quotes “Jesus fulfills the beatitude for those who weep,” by Origen of Alexandria (185-254 AD).

"When our Lord and Savior approached Jerusalem, he saw the city and wept... By his example, Jesus confirms all the Beatitudes that he speaks in the Gospel. By his own witness, he confirms what he teaches. 'Blessed are the meek,' he says. He says something similar to this of himself: 'Learn from me, for I am meek.' 'Blessed are the peacemakers.' What other man brought as much peace as my Lord Jesus, who 'is our peace,' who 'dissolves hostility' and 'destroys it in his own flesh' (Ephesians 2:14-15). 'Blessed are those who suffer persecution because of justice.'

"No one suffered such persecution because of justice as did the Lord Jesus, who was crucified for our sins. The Lord therefore exhibited all the Beatitudes in himself. For the sake of this likeness, he wept, because of what he said, 'Blessed are those who weep,' to lay the foundations for this beatitude as well. He wept for Jerusalem and said,'If only you had known on that day what meant peace for you! But now it is hidden from your eyes,' and the rest, to the point where he says, 'Because you did not know the time of your visitation'" (excerpt from HOMILY ON THE GOSPEL OF LUKE 38.1-2) (Schwager, n.d.)

The Word Among Us Meditation on Luke 19:41-44 comments that we, too, are living in the time of our visitation. Can we recognize Jesus? Can we see that he is offering us everything we need that “makes for peace” (Luke 19:42)? By his cross, he offers us a right relationship with God. Through his blood, he offers us forgiveness for our sins. And through his teachings, he offers us the way to live at peace with the people around us.

So let’s accept Jesus, our Prince of Peace, today. Let’s ask him to open our eyes so that we can see him in our midst. And let’s join him in praying for those who have yet to recognize the time of their visitation. May they, too, come to know “what makes for peace”!

“Jesus, Lord and Prince of Peace, bring your peace into my life and, through me, into this world.” (Meditation on Luke 19:41-44, n.d.)

Friar Jude Winkler comments that the Book of Revelation moves from revelation of the Father yesterday to an encounter with Jesus as the Lamb that was slain with the numerology of “seven” in His perfect authority and spiritual ability. Friar Jude reminds us that Luke probably wrote about the actual destruction of Jerusalem by the Romans in 70 AD in his Gospel account.

Barbara Holmes explains the essential conditions that give rise to crisis contemplation. She reflects on the distinct nature of crisis contemplation.

When the ordinary isn’t ordinary anymore and the crisis is upon us, the self can center in this refuge that I am calling “crisis contemplation,” a space that is neither the result of spiritual seeking nor the voluntary entry into meditative spaces. It is a cracking open, the rupture and shattering of self, community, expectations, and presumptions about how the world works. It is the result of trauma, freefall, and wounding…. 

Contemplation after or during crisis is a stillness in the aftermath of a primal scream, the abyss of unknowing, and the necessity of surviving the trauma together. Perhaps our definitions of “contemplation” need adjustment to reflect our unique social locations and inward journeys. As it turns out, there are many entry points into these sacred reflective spaces.  

I can enter alone or with my community. We can journey inward, with or without music, with our bodies as engaged as our minds, but we must relinquish control and seek grounding within the mystical depths of inner spaces. [2] (Holmes, n.d.)

We ponder the power of weeping to connect us to circumstances that deepen our experience of all that it means to be human and seek the enlightenment of the Spirit to celebrate our invitation to live in relationship with Christ.

References

Holmes, B. (n.d.). Crisis Contemplation. Center for Action and Contemplation. Retrieved November 21, 2024, from https://cac.org/daily-meditations/crisis-contemplation/ 

Luke, CHAPTER 19. (n.d.). USCCB. Retrieved November 21, 2024, from https://bible.usccb.org/bible/luke/19?41 

Meditation on Luke 19:41-44. (n.d.). The Word Among Us: Homepage. Retrieved November 21, 2024, from https://wau.org/meditations/2024/11/21/1134156/ 

Psalms, PSALM 149. (n.d.). USCCB. Retrieved November 21, 2024, from https://bible.usccb.org/bible/psalms/149?1 

Revelation, CHAPTER 5. (n.d.). USCCB. Retrieved November 21, 2024, from https://bible.usccb.org/bible/revelation/5?1 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 21, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov21