Discerning Signs of Hope

The texts from the Roman Catholic Lectionary, today, alert us to the forces of oppression, consumption, and domination that have always denied peace and the power of the “Son of Man” to overcome the world.

A Sign of Hope

The Reading from the Book of Daniel is a vision of The Beasts and the Judgment.

* [7:1–27] This vision continues the motif of the four kingdoms from chap. 2; see note on 2:36–45. To the four succeeding world kingdoms, Babylonian, Median, Persian, and Greek, is opposed the heavenly kingdom of God and the kingdom of God’s people on earth. The beast imagery of this chapter has been used extensively in the Book of Revelation, where it is applied to the Roman empire, the persecutor of the Church.

* [7:2] The great sea: the primordial ocean beneath the earth, according to ancient Near Eastern cosmology (Gn 7:11; 49:25). It was thought to contain various monsters (Is 27:1; Jb 7:12), and in particular mythological monsters symbolizing the chaos which God had vanquished in primordial times (Jb 9:13; 26:12; Is 51:9–10; etc.).

* [7:4] In ancient times the Babylonian empire was commonly represented as a winged lion, in the rampant position (raised up on one side). The two wings that were plucked may represent Nebuchadnezzar and Belshazzar. On two feet like a human being…a human mind: contrasts with what is said in 4:13, 30.

* [7:5] A bear: represents the Median empire, its three tusks symbolizing its destructive nature; hence, the command: “Arise, devour much flesh.”

* [7:6] A leopard: used to symbolize the swiftness with which Cyrus the Persian established his kingdom. Four heads: corresponding to the four Persian kings of 11:2.

* [7:7–8] Alexander’s empire was different from all the others in that it was Western rather than Eastern in inspiration, and far exceeded the others in power. The ten horns represent the kings of the Seleucid dynasty, the only part of the Hellenistic empire that concerned the author. The little horn is Antiochus IV Epiphanes (175–164 B.C.), who usurped the throne and persecuted the Jews.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)

Daniel 3 continues to praise the Lord of the Natural Environment

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures. (Daniel, CHAPTER 3 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents the Lesson of the Fig Tree.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37. (Luke, CHAPTER 21 | USCCB, n.d.)

Vivian Amu comments that discernment is vital because it works as a spiritual compass that stretches beyond leadership— it asks us to speak up when the systems we inhabit are not aligned with our beliefs and values. Discernment invites us to peel back the surface of these systems and ask hard questions: Where is God in this? Does this cultivate dignity and justice for all? Does this leave people hopeful? Do these systems reflect the values of God’s kingdom? Or do they operate like the “beasts” of Daniel’s vision: self-serving, oppressive, consuming, dominating, and ultimately fleeting? The good news is that we are not left without guidance. By anchoring ourselves in Scripture, prayer, and the Spirit’s quiet leading, we can develop wisdom to navigate the complexities of our time with courage and faithfulness.

Nowadays, when the world feels like a stormy sea stirred up by forces of pride, greed, and fear, what would it look like to lead in a way that reflects the eternal kingdom of God rather than the fleeting “empires” of the world? Perhaps it starts with listening well, fostering humility, balancing mercy with justice, acting as ambassadors of the higher calling we have received, and participating in God’s kingdom work here and now, even as we wait with hope for its fullest realization.

Lord, grant us the wisdom to navigate what is frightening and fleeting in life and grant us the strength to embrace what is of lasting value. (Amu, n.d.)

Don Schwager quotes “My words will not pass away,” by an anonymous early author from the early Greek fathers.

"'This generation' refers both to those who suffer temptation and to those who cause it. It refers to sinners among men and to the demons who are at work in them. For neither group will cease being in the world until its consummation. For Christ said, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 25:41). Moreover, it is necessary that the source of temptation be preserved as long as there is faith which needs testing. It is also possible, however, that 'this generation' refers to those mortal Christians who would not pass over into eternal life and be made immortal and impassible 'until' all the events about which Christ was speaking had taken place.

"'Heaven and earth will pass away, but my words will not pass away' because heaven and earth were created to serve you, but my words were uttered to govern you. Both heaven and earth are subject to vanity, as the apostle said, 'Creation is subject to vanity' (Romans 8:20). Truth, however, is by nature unable to deceive and can never die." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 49, the Greek fathers). (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:29-33 comments that we should never be afraid when we see “signs” of the kingdom—the coming of Jesus is something we long for! Jesus reassures us that, no matter what’s going on around us, he remains the Lord of creation. Despite the disturbing things that we have been reading about lately, even despite heaven and earth themselves passing away, his “words”—his promises—“will not pass away”

Remember: in the midst of the somber signs of Jesus’ return, you will still find hopeful signs of his kingdom coming to full flowering. Look for its fruit in the world, in the Church, and in your family, and take comfort when you see it. Because the coming of the kingdom is very good news!

“Jesus, help me to look forward to your coming with peace and joy.” (Meditation on Luke 21:29-33, n.d.)

Friar Jude Winkler comments that the Book of Daniel presents political empires presented as beasts to devour the earth. The “Age of Days” is filled with Wisdom symbolized by white hair. The Son of Man, interpreted as the Kingdom of Israel in the author’s time, is coming during the Seleucid persecution. By the time of Jesus, the title was used as an individual title by the Son of Man. He comes upon the clouds and returns upon the clouds. Jesus also included the reference, in Second Isaiah, to the Suffering Servant in his teaching. The fig tree predicts summer and in Luke’s Gospel it dawns on the earth in our relationship with Jesus. Friar Jude comments that these things are not only about the end of earth, but Jesus' resurrection brought us to a new era where time is not important.

Fr. Mike Schmitz begins by explaining the confusion experienced by the early Christians as they struggled to integrate the Gentiles into the Church. We also hear more about Barnabas, missionary companion of St. Paul, who was named by God as the "Son of Encouragement." Lastly, Fr. Mike delves into the history surrounding paganism and hedonism in pre-Christian Corinth and the need to encourage the Greeks to leave their old ways of worship. Today's readings are Acts 11, 1 Corinthians 3-4, Proverbs 27:23-27.

Father Richard Rohr, OFM, explores how our brains are wired to hold onto negativity, and how contemplative practice helps us choose positivity instead. The only way, then, to increase authentic spirituality is to deliberately practice actually enjoying a positive response and a grateful heart. And the benefits are very real. By following through on conscious choices, we can rewire our responses toward love, trust, and patience. Neuroscience calls this neuroplasticity. This is how we increase our bandwidth of freedom, and it is surely the heartbeat of any authentic spirituality. 

Most of us know that we can’t afford to walk around fearing, hating, dismissing, and denying all possible threats and all otherness. But few of us were given practical teaching in how to avoid this. It’s interesting that Jesus emphasized the absolute centrality of inner motivation and intention more than outer behavior, spending almost half of the Sermon on the Mount on this subject (see Matthew 5:20–6:18). We must—yes, must—make a daily and even hourly choice to focus on the good, the true, and the beautiful. A wonderful description of this act of the will is found in Philippians 4:4–9, where Paul writes, “Rejoice in the Lord always” [italics added]. If you’re tempted to write this off as idyllic “positive thinking,” remember that Paul wrote this letter while literally in chains (1:12–13). How did he pull this off? You might call it “mind control.” Many of us just call it “contemplation.” (Rohr, n.d.)

We implore the help of the Spirit to resist the negativity of many of the world leaders that distorts the faith and hope that we demonstrate in following the Way of Jesus Love and compassion for all. 

References

Amu, V. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 28, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-28-2025 

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/daniel/3?75 

Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/daniel/7?2 

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/luke/21?29 

Meditation on Luke 21:29-33. (n.d.). Retrieved November 28, 2025, from https://wau.org/meditations/2025/11/28/1436362/ 

Rohr, R. (n.d.). Minding Positivity. Center for Action and Contemplation. Retrieved November 28, 2025, from https://cac.org/daily-meditations/minding-positivity/ 

Schwager, D. (n.d.). My Words Will Not Pass Away. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 28, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Health Hope and Humility

 

The texts from the Roman Catholic Lectionary today resonate with the desire for people to interpret the signs of triumph or tragedy.

Hope in Truth with Humility

The Reading from the Book of Daniel is an interpretation of Nebuchadnezzar’s Dream.

* [2:36–45] The four successive kingdoms in this apocalyptic perspective are the Babylonian (gold), the Median (silver), the Persian (bronze), and the Hellenistic (iron). The last, after Alexander’s death, was divided among his generals (vv. 41–42). Of the kingdoms which emerged from this partitioning, the two that most affected the Jews were the dynasties of the Ptolemies in Egypt and the Seleucids in Syria. They tried in vain, by war and through intermarriage, to restore the unity of Alexander’s empire (v. 43). The stone hewn from the mountain is the kingdom of God awaited by the Jews (vv. 44–45). Compare the image of the stone applied to Jesus in Luke 20:17–18. (Daniel, CHAPTER 2 | USCCB, n.d.)

Daniel 3 presents some additions to the Aramaic text of Daniel.

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures. (Daniel, CHAPTER 3 | USCCB, n.d.)

The Gospel of Luke presents Signs of the End.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37. (Luke, CHAPTER 21 | USCCB, n.d.)

Larry Hopp comments that In Luke’s Gospel today, Jesus reinforces what we saw through Daniel. He provides further details of what we can expect. The temple will be completely destroyed, wars and insurrections will occur and powerful earthquakes, famines, and plagues will be present throughout the world. Worst of all, many false prophets will come to deceive. Jesus warns us not to follow them!

While all of these facts sound dreadful, upon reflection, they provide incredible hope. We know that our Lord and Savior is indeed in total control. We do not need to be anxious or to live in fear. No matter what we face in this life and no matter how hopeless the world looks, Jesus is with us and has promised us an eternal life with Him in heaven. A life with no more pain, sorrow, or suffering.

Dear Heavenly Father, you truly are a God so much more than anything we could ever imagine. Help us to never forget that our lives are in your hands and that we can confidently rest in your love. You have known each of us from the beginning of time and have a specific plan for each of our lives. That truth is so amazing. We are so thankful beyond words. In the name of our Lord and Savior, Jesus the Christ. Amen (Hopp, n.d.)

Don Schwager quotes “First signs of the end times,” by Maximus of Turin (died between 408-423 AD).

"Perhaps you are anxious, brothers and sisters, at the fact that we hear constantly of the tumult of wars and the onsets of battles. Perhaps your love is still more anxious since these are taking place in our times. The reason is the closer we are to the destruction of the world, the closer we are to the kingdom of the Savior. The Lord himself says, 'In the last days nation will rise against nation and kingdom against kingdom. When you see wars, earthquakes and famines, know that the kingdom of God is at hand.'This nearness of wars shows us that Christ is near." (excerpt from SERMON 85.1) (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:5-11 comments that like those early Christians, we may be struggling to trust God in troubling times or to understand a tragedy. It could be a personal loss or something upsetting on the news. But in every situation, in the face of every worry, Jesus wants to remind us: Don’t be afraid. I will never leave you or abandon you. You may experience pain and hardship, you may hear frightening news, but you don’t have to let it overwhelm you. I am with you, and I am still working!

So cry out to Jesus for whatever comfort and strength you may need today. Fix your eyes on God’s faithfulness. Believe that he still has you in the palm of his hand. Trust that he is already at work to bring good out of evil. Put your hope in the Lord, and “Do not be terrified” (Luke 21:9).

“Jesus, all my hope is in you!” (Meditation on Luke 21:5-11, n.d.)

Friar Jude Winkler comments that Daniel 2 continues the idea of what occurs in exile in Babylon as a man who interprets dreams and he explains it in terms of history and  the sequence of empires. The stone unhewn will crumble the statue. The stone in the Temple was never to have been touched by iron. The holy people will make the empire unstable. Jesus is cagey about the destruction of the Temple. He warns people to be careful even as every economic or political revolution calls to predict the end. Friar Jude reminds us to be aware of our own end time and the possibility of it being unpredictable.

Fr. Mike Schmitz focuses on the story of Philip and the Ethiopian Eunuch and how it demonstrates the importance of having guidance when reading Scripture. Although God's Word is infallible, we can easily misunderstand it without proper interpretation, which is why we have the Magisterium of the Church. Lastly, Fr. Mike also touches on the role of persecution in the life of the Church, and St. Paul's encouragement to abide by the law of love. Today we read Acts 8, Romans 13-14, and Proverbs 27:15-17.

Father Richard Rohr, OFM, introduces Brian McLaren who highlights how gratefulness is a recurring theme in the Gospels. With these counterintuitive sayings and others like them, Jesus enrolls us in advanced classes in the school of gratitude. He shows us the disadvantages of advantages, and the advantages of disadvantages. He will make this paradox most dramatic through his own death; his suffering and crucifixion will eventually bring hope and freedom to all humanity, hope and freedom that could come no other way. Here is the deepest lesson of gratitude, then. We are to be grateful not just in the good times, but also in the bad times; to be grateful not just in plenty, but also in need; to maintain thankfulness not just in laughter, but also through tears and sorrow.

One of Jesus’s followers says that we should even rejoice in trials, because through trials come patience, character, wisdom (James 1:2–3). And another says, “I have learned to be content with whatever I have” (Philippians 4:11), so he can instruct, “Give thanks in all circumstances” (1 Thessalonians 5:18). 

The words “in all circumstances” shouldn’t be confused with “for all circumstances,” of course. But neither should they be thinned to mean “in easy circumstances.” Even in pain, we can find a place of gratitude, a place where alongside the agony of loss we still count and appreciate what remains…. 

You may lose a loved one, or facet after facet of your physical health, but you can still be grateful for what you have left. And what if you lose more, and more, and more, if bad goes to worse? Perhaps at some point, all of us are reduced to despair, but my hunch is—and I hope I never need to prove this in my own life, but I may, any of us may—having lost everything, one may still be able to hold on to one’s attitude, one’s practiced habit of gratitude, of turning to God in Job-like agony and saying, “For this breath, thanks. For this tear, thanks. For this memory of something I used to enjoy but now have lost, thanks. For this ability not simply to rage over what has been taken, but to celebrate what was once given, thanks.” (McLaren, n.d.)

Perhaps we have experienced situations where our ability to “read the signs” has improved a potentially troublesome event but, for the most part, hope and humility and Spirit are key to the resolution of life events.

References

Daniel, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2025, from https://bible.usccb.org/bible/daniel/2?31 

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2025, from https://bible.usccb.org/bible/daniel/3?57 

Hopp, L. (n.d.). Daily Reflection. On line ministries. Retrieved November 25, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-25-2025 

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2025, from https://bible.usccb.org/bible/luke/21?5 

McLaren, B. (n.d.). In All Circumstances. Center for Action and Contemplation. Retrieved November 25, 2025, from https://cac.org/daily-meditations/ 

Meditation on Luke 21:5-11. (n.d.). Word Among Us. Retrieved November 25, 2025, from https://wau.org/meditations/2025/11/25/1434854/ 

Schwager, D. (n.d.). Take Heed That You Are Not Led Astray. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 25, 2025, from https://www.dailyscripture.net/daily-meditation/