Faith Flight and Fear

 The texts from the Roman Catholic Lectionary today resonate with our desire to run away from the situations in our life where our faith invites us to go and receive transformative grace to combat our fear.

Faith and Skyline

The Reading from the First Book of Kings presents Elijah’s Flight to Horeb.

* [19:11–13] To “stand before the Lord” is a literal translation of a Hebrew idiom meaning “to serve the Lord”; Elijah has used this idiom twice before to describe himself as the Lord’s servant (17:1; 18:15). The Lord’s command, then, means that Elijah is to take up once again the prophetic service to which he has been appointed. The Lord’s question, “Why are you here?” (v. 9, repeated in v. 13), could imply an accusation that he is abandoning his prophetic office. In v. 15, the Lord tells him to go back. (1 Kings, CHAPTER 19 | USCCB, n.d.)

Psalm 85 proclaims the people who wait humbly with open hearts.

* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9). (Psalms, PSALM 85 | USCCB, n.d.)

The Reading from the Letter to the Romans declares Paul’s Love for Israel.

* [9:1–5] The apostle speaks in strong terms of the depth of his grief over the unbelief of his own people. He would willingly undergo a curse himself for the sake of their coming to the knowledge of Christ (Rom 9:3; cf. Lv 27:28–29). His love for them derives from God’s continuing choice of them and from the spiritual benefits that God bestows on them and through them on all of humanity (Rom 9:4–5).

* [9:5] Some editors punctuate this verse differently and prefer the translation, “Of whom is Christ according to the flesh, who is God over all.” However, Paul’s point is that God who is over all aimed to use Israel, which had been entrusted with every privilege, in outreach to the entire world through the Messiah. (Romans, CHAPTER 9 | USCCB, n.d.)

In the Gospel of Matthew, Jesus, while Walking on the Water, assists Peter.

* [14:22–33] The disciples, laboring against the turbulent sea, are saved by Jesus. For his power over the waters, see note on Mt 8:26. Here that power is expressed also by his walking on the sea (Mt 14:25; cf. Ps 77:20; Jb 9:8). Matthew has inserted into the Marcan story (Mk 6:45–52) material that belongs to his special traditions on Peter (Mt 14:28–31).

* [14:25] The fourth watch of the night: between 3 a.m. and 6 a.m. The Romans divided the twelve hours between 6 p.m. and 6 a.m. into four equal parts called “watches.”

* [14:27] It is I: see note on Mk 6:50.

* [14:31] You of little faith: see note on Mt 6:30. Why did you doubt?: the verb is peculiar to Matthew and occurs elsewhere only in Mt 28:17.

* [14:33] This confession is in striking contrast to the Marcan parallel (Mk 6:51) where the disciples are “completely astounded.” (Matthew, CHAPTER 14 | USCCB, n.d.)

Rev. Rashmi Fernando, SJ, comments that we begin with confidence, but somewhere along the journey, we become preoccupied with the “winds” around us—the uncertainties, disappointments, criticism, financial burdens, fragile health, or fears about the future. Slowly, we begin to sink under the weight of what once seemed manageable.

Yet today’s Gospel is not ultimately about Peter’s failure. It is about Jesus’ immediacy. The most comforting word in the passage may be “immediately.” Peter cries, “Lord, save me!” and immediately Jesus stretches out his hand. There is no lecture before the rescue. No delay. No test to determine whether Peter deserves help. Grace always precedes correction. Jesus first saves him; only then does he gently ask, “Why did you doubt?” Perhaps, for this reason, the greatest miracle in today’s gospel is not that Jesus walked on water or that Peter briefly did the same. The greater miracle is that God’s hand is always closer than our fear. Even when our faith falters, his faithfulness never does. (Fernando, 2026)

Don Schwager quotes “Welcoming the Lord Jesus with expectant faith and humility,” by Augustine of Hippo, 354-430 A.D.

"While human praise does not tempt the Lord, people are often ruffled and nearly entranced by human praise and honors in the church. Peter was afraid on the sea, terrified by the great force of the storm. Indeed, who does not fear that voice: 'Those who say you are happy place you in error and disturb the path of your feet' (Isaiah 3:12 Vulgate translation)? And since the soul struggles against the desire for human praise, it is good for it to turn to prayer and petition amid such danger, lest one who is charmed by praise be overcome by criticism and reproach. Let Peter, about to sink in the waves, cry out and say, 'Lord, save me!' The Lord reached out his hand. He chided Peter, saying, 'O man of little faith, why did you doubt?' - that is, why did you not, gazing straight at the Lord as you approached, pride yourself only in him? Nevertheless he snatched Peter from the waves and did not allow him who was declaring his weakness and asking the Lord for help to perish." (excerpt from SERMON 75:10) (Schwager, n.d.)

Friar Jude Winkler comments that in 1 Kings we hear of the experience of God by Elijah on Mt Horeb, also known as  Mt Sinai, where the Law was received by the Jewish people. God is not  found in the traditional way. Most often we meet God in the simple events of our life where we  see the signs of God's goodness. The profound passage in Romans declares that if Paul going to hell would save Jews, he would accept hell. In this way he gets the right idea about heaven. We think of our gain but to surrender heaven so others might attain it is truly heaven. The Gospel of Matthew presents Jesus walking on the waters. In Matthew, Peter’s role is emphasized. He becomes the central character. He sinks because of shaken faith. We learn a bit about impetuous Peter who acts before thinking. Our character faults teach us about faith and our faults. Friar Jude notes that Jesus accepts Peter where he is and loves Him as much as he can. In the Hebrew Testament, the title “Son of God” is an honorific, then. in Matthew, it  becomes the proclamation of Jesus as truly the Son of God.

The Word Among Us Meditation on 1 Kings 19:9, 11-13 comments that God was not in the strong wind, in the earthquake, or in the fire, however. He was in “a tiny whispering sound” (19:12). In today’s Gospel, the disciples were in a boat that was being tossed by the wind and the waves when they saw Jesus coming “toward them walking on the sea” (Matthew 14:25). Of course they were terrified!

You might be afraid or you might have “little faith” (Matthew 14:31). Because it might feel as if the Lord is absent, as if he doesn’t care, or as if you’re beyond his help.

But God wants to reassure you. He is passing by! He’s inviting you to the “mountain”—a quiet place where you can pray and pour out your heart—to spend time with him. He wants you to remember that he comes to you, he stretches out his hand, and he holds you and keeps you steady. Then he says: “Take courage . . . ; do not be afraid” (Matthew 14:27).

“Lord, I know you come to my aid. Help me to trust in you.” (Meditation on 1 Kings 19:9, 11-13, n.d.)

Father Richard Rohr, OFM, describes how grace and connectivity are foundational to Franciscan mysticism. A mystic reveals that which is hidden to most of us, yet it is also invariably what we also hope and imagine to be true! True mystics seldom if ever bring bad news. It seems Reality, at its hidden and deepest levels, is always very good—better than most of us can imagine!

Franciscan mysticism is a subset of mysticism. Though it overlaps with aspects of non-Christian mysticism—such as nature mysticism, Islamic Sufi mysticism (ecstasy and joy), Hindu mysticism (unitive consciousness itself and asceticism), and Buddhism (nonviolence and simplicity)—Franciscan mysticism has a unique place in the world through its Christocentric lens.

It was the unique person of Jesus that Francis of Assisi (1182–1226) fell in love with, precisely in his incarnate and humble state, identifying with the excluded and little ones, whom Jesus calls “the least of these” (Matthew 25:40). The bias toward the edge and the bottom has always been at the heart of Franciscan mysticism, explaining its perennial identification with poverty and suffering.

The cosmic vision, personalized in Jesus, was an intuition that Francis and many of his followers lived and experienced, but most of them did not formulate it in theological words or academic concepts as much as in lifestyles. Usually they picked it up by osmosis, through the gospel and the Franciscan lineage. Followers of Francis bore “fruit that remained” and invariably believed in original blessing much more than original sin. (Rohr, n.d.)

We are grateful to the Spirit that inspires the great transforming events of our lives and supports our journey to be support and blessing to those we accompany in “troubled waters”.

References

Fernando, R. (2026, August 9). Daily Reflection August 9, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 9, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-9-2026 

Matthew, CHAPTER 14 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 9, 2026, from https://bible.usccb.org/bible/matthew/14?22 

Meditation on 1 Kings 19:9, 11-13. (n.d.). Word Among Us. Retrieved August 9, 2026, from https://wau.org/meditations/2026/08/09/1642346/ 

1 Kings, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved August 9, 2026, from https://bible.usccb.org/bible/1kings/19? 

Psalms, PSALM 85 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 9, 2026, from https://bible.usccb.org/

Rohr, R. (n.d.). Grace and Connectivity. Center for Action and Contemplation. Retrieved August 9, 2026, from https://bible.usccb.org/bible/psalms/85?9 

Romans, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved August 9, 2026, from https://bible.usccb.org/bible/romans/9? 

Schwager, D. (n.d.). It Is I - Have No Fear. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 9, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Fear Faith and Freedom

 The texts from the Roman Catholic Lectionary today challenge our concepts of fear and proclaim our faith is the path to freedom from beast-like behaviour.

Walk with Faith in Freedom

The Reading from the Prophet Hosea introduces an oracle of doom that surprisingly leads to hope.

* [2:18–19] Baal: the word means “lord, master.” It was commonly used by women of their husbands, but it is to be shunned as a title for the Lord because of its association with the fertility gods, the Baals. Many Israelites saw little if any difference between the worship of the Lord and the worship of the Baals, thereby dishonoring the true source of the land’s fertility. (Hosea, CHAPTER 2 | USCCB, n.d.)

Psalm 145 declares the “works of God” make God present and invite human praise

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

In the Gospel of Matthew, Jesus declares as saved a woman suffering hemorrhages and the Daughter of a Synagogue leader is healed.

* [9:18–34] In this third group of miracles, the first (Mt 9:18–26) is clearly dependent on Mark (Mk 5:21–43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official’s daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q, respectively, though there Matthew’s own editing is much more evident.

* [9:18] Official: literally, “ruler.” Mark calls him “one of the synagogue officials” (Mk 5:22). My daughter has just died: Matthew heightens the Marcan “my daughter is at the point of death” (Mk 5:23).

* [9:20] Tassel: possibly “fringe.” The Mosaic law prescribed that tassels be worn on the corners of one’s garment as a reminder to keep the commandments (see Nm 15:37–39; Dt 22:12).

* [9:24] Sleeping: sleep is a biblical metaphor for death (see Ps 87:6 LXX; Dn 12:2; 1 Thes 5:10). Jesus’ statement is not a denial of the child’s real death, but an assurance that she will be roused from her sleep of death. (Matthew, CHAPTER 9 | USCCB, n.d.)

Kimberly Grassmeyer comments that people of privilege, like an “Official”, can influence or buy positive outcomes.  We might wonder: Why did Jesus help “that guy”, when so many other children die?  Why was he more deserving? 

On deeper reflection, what became more meaningful to me was the reading’s illustration that the power and love of our God is always available, and available  to all of us.  “Ask and it shall be given.”  The more powerful Official asked for help, and witnessed a miracle.  The less powerful woman shyly acted in hope of a cure, and a cure was provided.  Who can say which of the two was more deserving?  Which of the two had greater faith?  The good news for all of us is that God’s love is abundant and unending: power, status, or any other socially constructed identifier doesn’t matter after all.  We all have equal access.  Ask.  It shall be given.  Amen.  (Grassmeyer, 2026)

Don Schwager quotes “Daughter, your faith has made you well,” by John Chrysostom (347-407 AD)

"So what did Messiah do? He did not let her go unnoticed but led her into the center of attention and made her visible. He had many reasons for doing this. Some might imagine that 'he did this merely for love of glory - otherwise why would he not allow her to remain concealed?' But what are they proposing who might say this? That he should keep her silent, that he should ignore her need, and thereby pass up miracles too numerous to mention, all because he is in love with glory? What an unholy thought, inspired by the most unholy one of all."

"What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 31.2) (Schwager, n.d.)

Friar Jude Winkler comments that Hosea married Gomer, an unfaithful wife who he forgave even as she kept turning away. Hosea presents this as a lesson to Israel continuing to return to false gods. Hosea proclaims Israel has been following her “baal”. Hosea will allure her, Gomer, as God will Israel into the desert to initiate a second opportunity to be espoused again. God wants the sinner to turn and return to His grace. By choosing sin we become cheap and beast-like. There are two healings in Matthew’s Gospel today. Touching the cloak of Jesus as an unclean person, was in opposition to Jewish culture that would have made Jesus unclean too. She touched and her faith has saved her, indicating Spirit and body were healed in an expression of faith. The mourners have begun to mark the death of the daughter of the Synagogue official and Jesus declares her sleeping and brings her back to life. Friar Jude notes there are two healings, smaller and larger. The daughter is not resurrected to eternal life, but reanimated because one day in the future she will die.

The Word Among Us Meditation on Matthew 9:18-26 comments that each of us faces struggles or fears that can drown out the truths of faith. The noise of our doubts, the lies of the evil one, and maybe even the words of other people can confuse us about Jesus’ love and presence with us in our struggles. They can shake our faith and provoke panic in our hearts.

At moments like that, imagine Jesus beside you. Bring your swirling thoughts to him. Imagine him telling your doubts and fears to go away as he marches them to the door. Stay with Jesus. It can take time for these voices to calm down and the turmoil to dispel. Believe that he is with you and that he knows what he’s going to do. Trust in him no matter how long it takes. Let him remind you that you are his, and he will never leave you. He is your Lord; you can surrender every part of your life to him. Peace really is possible as you persist in bringing your “commotion” to Jesus and letting him deal with it.

Not only is Jesus with you, but he lives in you. So turn to him in the uproar, and let the peace and quiet of his presence strengthen your faith.

“Jesus, you are faithful. I fix my eyes on you as you take me by the hand.” (Meditation on Matthew 9:18-26, n.d.)

Father Richard Rohr, OFM, explores the first beatitude as a call to interior freedom, a key to participating in the kingdom of God. Christian Scripture scholars point out that the Greek word usually used for the peasant class is “tapeinoi”, but that is not the word Matthew and Luke use here. They use the word “ptochoi”, which literally means “the very empty ones, those who are crouching.” They are the beggars, the nobodies of this world who have nothing left. Jesus is saying, “Happy are you, you’re the freest of them all.”

The higher up we are in the system, the more trapped we are. The more we are outside the system, the freer we are. When we are high up in anything, we are expected to represent it, hold it together, and affirm it. The price of the truth can be very great, so we say what is needed to survive and to be liked inside the group, and to hold the group in unity.

“How blessed are the poor in spirit” (Matthew 5:3), the ones who don’t have to play any of these games. Jesus is recommending a social reordering here, quite different from common practice. Notice how he also uses present tense: “The kingdom of God is theirs” (Matthew 5:3). He doesn’t say “will be theirs.” That tells us that the kingdom of God isn’t later. It’s present tense: We are the free ones now, if we remain without anything to protect or anything we need to prove or defend. (Rohr, n.d.)

As we contemplate the interaction of fear with our faith and freedom we implore the Spirit to guide our action as we live out our Baptismal anointing as priest, prophet, and leader.

References

Grassmeyer, K. (2026, July 6). Daily Reflection July 6, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 6, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-6-2026 

Hosea, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved July 6, 2026, from https://bible.usccb.org/bible/hosea/2? 

Matthew, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 6, 2026, from https://bible.usccb.org/bible/matthew/9?18 

Meditation on Matthew 9:18-26. (n.d.). Word Among Us. Retrieved July 6, 2026, from https://wau.org/meditations/2026/07/06/1609483/ 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Readings. Retrieved July 6, 2026, from https://bible.usccb.org/bible/psalms/145? 

Rohr, R. (n.d.). How Do We Become Poor in Spirit? Center for Action and Contemplation. Retrieved July 6, 2026, from https://cac.org/daily-meditations/how-do-we-become-poor-in-spirit/ 

Schwager, D. (n.d.). Take Heart, Your Faith Has Made You Well. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 6, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Reflect on Relationship

 The texts from the Roman Catholic Lectionary today, The Ascension of the Lord, invite us to take up the mission of building relationships with disciples throughout our environment.

A reflection of Love

The Reading from the Acts of the Apostles proclaims The Promise of the Spirit and The Ascension of Jesus.

* [1:1–26] This introductory material (Acts 1:1–2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3–5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6–11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12–26).

* [1:3] Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf. Dt 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Lk 24:50–53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit—the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke’s understanding of salvation history, the ascension also marks the end of the time of Jesus (Lk 24:50–53) and signals the beginning of the time of the church.

* [1:4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Lk 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.

* [1:6] The question of the disciples implies that in believing Jesus to be the Christ (see note on Lk 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church.

* [1:7] This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf. Mk 13:32; 1 Thes 5:1–3.

* [1:8] Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to “the ends of the earth,” the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome. (Acts of the Apostles, n.d.)

Psalm 47 calls on the nations to acknowledge the universal rule of Israel’s God.

 

* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9).

* [47:5] Our heritage…the glory: the land of Israel (cf. Is 58:14), which God has given Israel in an act of sovereignty.

* [47:6] God has gone up: Christian liturgical tradition has applied the verse to the Ascension of Christ. (Psalm 27, n.d.)

The Reading from the Letter of Paul to the Ephesians presents The Church as Christ’s Body.

* [1:15–23] See note on Rom 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3–20. The prayer moves from God and Christ (Eph 1:17, 20–21) to the Ephesians (Eph 1:17–19) and the church (Eph 1:22–23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17–19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19–21) and in appointing him head of the church (Eph 1:22–23). For the allusion to angelic spirits in Eph 1:21, see Rom 8:38 and Col 1:16. Here, as in 1 Cor 15:24–25 and Col 2:15, every such principality and power is made subject to Christ. (Ephesians, CHAPTER 1 | USCCB, n.d.)

The Gospel of Matthew presents The Commissioning of the Disciples.

* [28:16–20] This climactic scene has been called a “proleptic parousia,” for it gives a foretaste of the final glorious coming of the Son of Man (Mt 26:64). Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to belief in Jesus and obedience to his commandments.

* [28:16] The eleven: the number recalls the tragic defection of Judas Iscariot. To the mountain…ordered them: since the message to the disciples was simply that they were to go to Galilee (Mt 28:10), some think that the mountain comes from a tradition of the message known to Matthew and alluded to here. For the significance of the mountain, see note on Mt 17:1.

* [28:17] But they doubted: the Greek can also be translated, “but some doubted.” The verb occurs elsewhere in the New Testament only in Mt 14:31 where it is associated with Peter’s being of “little faith.” For the meaning of that designation, see note on Mt 6:30.

* [28:18] All power…me: the Greek word here translated power is the same as that found in the LXX translation of Dn 7:13–14 where one “like a son of man” is given power and an everlasting kingdom by God. The risen Jesus here claims universal power, i.e., in heaven and on earth.

* [28:19] Therefore: since universal power belongs to the risen Jesus (Mt 28:18), he gives the eleven a mission that is universal. They are to make disciples of all nations. While all nations is understood by some scholars as referring only to all Gentiles, it is probable that it included the Jews as well. Baptizing them: baptism is the means of entrance into the community of the risen one, the Church. In the name of the Father…holy Spirit: this is perhaps the clearest expression in the New Testament of trinitarian belief. It may have been the baptismal formula of Matthew’s church, but primarily it designates the effect of baptism, the union of the one baptized with the Father, Son, and holy Spirit.

* [28:20] All that I have commanded you: the moral teaching found in this gospel, preeminently that of the Sermon on the Mount (Mt 5–7). The commandments of Jesus are the standard of Christian conduct, not the Mosaic law as such, even though some of the Mosaic commandments have now been invested with the authority of Jesus. Behold, I am with you always: the promise of Jesus’ real though invisible presence echoes the name Emmanuel given to him in the infancy narrative; see note on Mt 1:23. End of the age: see notes on Mt 13:39 and Mt 24:3. (Matthew Chapter 28, n.d.)

Rev. Andy Alexander, SJ, (in 2008) comments that we are called to take His place in this world and to share the Good News with others - to make a real difference in bringing others to the Lord. Another simple, quick examination of my conscience can help. This involves a quick “self-grading.” 1) What grade would I give my fundamental relationship with the Lord in my everyday life? A? B? C? D? 2) Now, grade what do I give my efforts at self-sacrificing love for the people closest to me, for those people with whom I struggle, and for the poor of the earth? A? B? C? D?

The point of these moments of self-awareness is not to make us feel guilty, ashamed, or discouraged. They help us, in the same way the disciples were helped, to head up the road back to Jerusalem and await the coming of the Holy Spirit. “You will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.” The Greek word Luke uses here is dunamis, which is translated “power.” We get our words “dynamic” and “dynamite” from this word. The Spirit gives us something that can give a new dynamism to our lives, a new ability to do more than we could imagine, to be Jesus’ witnesses.

Come, Holy Spirit, gift of Jesus and the Father. Come into my heart and give me peace. Please come and open the eyes of my heart. Give me more joy and more hope. Heal what needs to be healed. Warm what is cold in me. Set my heart free to forgive. Enkindle within me the fire of your own love. Let me heal and warm other hearts to know Jesus’ healing love. Let me hear the cry of the poor. Let me join you in renewing the face of the earth! (Alexander, 2026)

 

The reflection of Don Schwager for the Ascension was retrieved May 14, 2026 and is available at https://davmacit.blogspot.com/2026/05/chosen-for-love-and-hope.html 

The Word Among Us Meditation on Ephesians 1:17-23 comments that we lift our hearts to imagine Jesus as he “mounts his throne amid shouts of joy” and takes his seat at his Father’s right hand in glory (Psalm 47:6). And what better way to lift up our hearts than by recalling the truths proclaimed in today’s first reading!

What do we do with this glorious knowledge? We can imitate the disciples, who stood gazing at the heavens as they saw Jesus lifted up (Acts 1:11). And we can follow his command in today’s Gospel: “Go . . . and make disciples of all nations” (Matthew 28:19).

“Jesus help me to see your ascended glory. May it move me to proclaim you to the world!” (Meditation on Ephesians 1:17-23, n.d.)

Friar Jude Winkler comments that the reading from Acts of the Apostles is a Prologue written to  Theophilus, a name for Christians, the lovers of God. As Jesus went to the heavens two men in white appeared like the angels that is reminiscent of the angels at the Tomb. Could Jesus have just disappeared? Instead He gave a mandate to preach to the ends of the earth as far as Rome. The mission starts in the spiritual center Jerusalem and arrives in the political centre, Rome. The passage from Ephesians is a blessing to receive knowledge and wisdom. Jesus is declared superior to the angels to contradict the Greek philosophy that spiritual things were better than material things. Jesus is proclaimed as above all things. In the end of the Gospel of Matthew, the disciples receive the mandate to go to all the nations to baptize them. Friar Jude notes ten different themes including power and direction in Matthew are divided into five sections representing a new Torah for the New Israel. He identifies a repetition technique to instill in students a mandate and a promise that Christ will be with them until the end of time.

In his book Just This, Father Richard Rohr considers how contemplative prayer allows us to release our thoughts, finding deeper wisdom and guidance. Through regular practice of contemplation, we become less and less interested in protecting this self-created, relative identity. We don’t have to attack it; it calmly falls away of its own accord, and we experience a kind of natural humility. 

If our prayer goes deep, “invading” our unconscious, as it were, our whole view of the world will change from fear to connection. We won’t live inside our fragile and encapsulated self anymore, nor will we feel any need to protect it. In meditation, we move from ego consciousness to soul awareness, from being fear-driven to being love-drawn. That’s it in a few words! 

Of course, we only have the courage to do this if Someone Else is holding us, taking away our fear, doing the knowing, and satisfying our desire for a Great Lover. If we can allow that Someone Else to lead us in this dance, we will live with new vitality, a natural gracefulness, and inside of a Flow that we did not create. It is the life of the Trinity, spinning through us. [2] (Rohr, n.d.)

We contemplate the possible irony of the Ascension in our mission to make disciples in all aspects of human endeavour, even as we present Jesus' return to a Spiritual Presence connected to us through the love which is the Holy Spirit.

References

Acts of the Apostles. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 17, 2026, from https://bible.usccb.org/bible/acts/1?11 

Alexander, A. (2026, May 17). Daily Reflection May 17, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved May 17, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-17-2026 

Ephesians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved May 17, 2026, from https://bible.usccb.org/bible/ephesians/1?17 

Matthew Chapter 28. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 17, 2026, from https://bible.usccb.org/bible/matthew/28?16 

Meditation on Ephesians 1:17-23. (n.d.). Word Among Us. Retrieved May 17, 2026, from https://wau.org/meditations/2026/05/17/1569192/ 

Psalm 27. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 17, 2026, from https://bible.usccb.org/bible/psalms/47?2 

Rohr, R. (n.d.). From Fear-Driven to Love-Drawn. Center for Action and Contemplation. Retrieved May 17, 2026, from https://cac.org/daily-meditations/from-fear-driven-to-love-drawn/