Grace and Forgiveness

The texts from the Roman Catholic Lectionary today invite us to contemplate the message of the Lord’s Prayer trusting Providence to grace us with the “Daily Bread” of forgiveness and openness to deliverance from evil.

Word of Love

The Reading from the Book of the Prophet Isaiah is An Invitation to Grace.

* [55:10–11] The efficacy of the word of God recalls 40:5, 8. (Isaiah, CHAPTER 55 | USCCB, n.d.)

Psalm 34 proclaims God will make “the Poor” powerful.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22).

Psalm 34:14

Keep your tongue from evil,

your lips from speaking lies. (Psalms, PSALM 34 | USCCB, n.d.)

The Gospel of Matthew presents The Lord’s Prayer.

* [6:7–15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the “Our Father.” That prayer is found in Lk 11:2–4 in a different context and in a different form.

* [6:7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.

* [6:9–13] Matthew’s form of the “Our Father” follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus.

* [6:9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.

* [6:10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.

* [6:11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).

* [6:12] Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.

* [6:13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test.

* [6:14–15] These verses reflect a set pattern called “Principles of Holy Law.” Human action now will be met by a corresponding action of God at the final judgment. (Matthew, CHAPTER 6 | USCCB, n.d.)

Tamora Whitney comments that the prayer has become standardized and formal. We say it every day (or maybe we should say it every day). And when we do, we should think about what it means and what we are saying. In these or other words, we are talking to our father. We are acknowledging that we love and respect him.

We need to acknowledge the words and the importance of the words. The prayer is simple but meaningful, when we are deliberate and mean what we say. We are asking for our basic needs, asking for his forgiveness when necessary, and promising to love and care for each other like he loves and cares for us. (Whitney, 2026)

Don Schwager quotes “Pardon your brother and sister,” by Augustine, Bishop of Hippo, 354-430 A.D.

"Pardon, that you may be pardoned. In doing this, nothing is required of the body. It is the will that acts. You will experience no physical pain - you will have nothing less in your home. Now in truth, my brothers and sisters, you see what an evil it is that those who have been commanded to love even their enemy do not pardon a penitent brother or sister." (quote from Sermon 210,10) (Schwager, n.d.)

Friar Jude Winkler notes that in the ending verses of Second Isaiah, the Word of God is like the fertilizing rain. If we don’t listen we will be like a desert. The Our Father in Luke’s Gospel is a series of disjoined petitions. Friar Jude suggests Luke is closer to Jesus' actual prayer. Matthew gives us a well developed liturgical “Our Father” prayed in his day. God is our Father and we praise Divine goodness. We surrender with our whole heart and soul. We petition God for bread for life and in the Eucharist. We have to be willing to forgive to be able to open our hearts to accept forgiveness. Friar Jude comments that the bad behaviour we forgive in others has hurt them more than us. In Luke’s prayer, we ask for deliverance from the trial. God allows temptation to offer us an opportunity to grow in love. Everything is an opportunity to show love. When we mess up we can depend upon God all the more.

The Word Among Us Meditation on Matthew 6:7-15 comments that just as a child working with his father almost naturally learns how to think and act like his father. That’s why Jesus doesn’t just tell us to go and do God’s will; he tells us to do it prayerfully, with a heart open to him. He knows that we can’t fully grasp it on our own. We need to hear and learn from him.

So whenever you pray for God’s kingdom to come, picture yourself and the Father building that kingdom side by side. Be open to him working in your heart as he teaches you what his kingdom looks like. Pay attention to what he is already doing in the world. And then wholeheartedly declare, “I delight to do your will, my God!” (Psalm 40:9).

“Father, thy will be done through me!” (Meditation on Matthew 6:7-15, n.d.)

Fr Richard Rohr, OFM, introduces Estelle Frankel, a teacher of Jewish mysticism, who describes how the story of Exodus reveals our human preference for what is known, even if something new may be better for us.

The compulsion to repeat the past is apparent in the biblical myth of the Exodus. When Moses led the Israelites to freedom, they often yearned to return to Egypt. Though they were miraculously provided for throughout their forty years of wandering in the desert, the Israelites were often nostalgic for the “good old (bad) days” in Egypt: “We remember the fish we ate free in Mitzrayim—also the cucumber, melons, leeks, onions and garlic” (Numbers 11:5)…. They missed the predictability and sense of control they felt in Egypt—where everything was known. Though in actuality they were oppressed and enslaved by the Egyptians, the Israelites looked back on their time in Egypt with nostalgia because they could not bear the uncertainty they faced as a free people.

Freedom is, ultimately, uncertain and unpredictable. One of the first lessons we all must learn in order to be free is how to “bear” uncertainty and trust in the unknown. In the biblical myth of the Exodus, the manna was a vehicle for learning this lesson. Each day for forty years, the Israelites would have to go out and gather their daily supply of manna—just enough for that day….

The manna provided the necessary preparation for becoming a free people, for freedom requires an ability to bear uncertainty, to not know what is going to happen next, and to trust in the unfolding journey. (Rohr, 2025)

We let the closing petition of the Lord’s Prayer inspire us to reject evil and surrender to God’s desire for us to forgive those who trespass against us.

References

Isaiah, CHAPTER 55 | USCCB. (n.d.). Daily Readings. Retrieved February 24, 2026, from https://bible.usccb.org/bible/isaiah/55?10 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 24, 2026, from https://bible.usccb.org/bible/matthew/6?7 

Meditation on Matthew 6:7-15. (n.d.). Word Among Us. Retrieved February 24, 2026, from https://wau.org/meditations/2026/02/24/1508049/ 

Psalms, PSALM 34 | USCCB. (n.d.). Daily Readings. Retrieved February 24, 2026, from https://bible.usccb.org/bible/psalms/34?4 

Rohr, R. (2025, March 13). Manna: An Invitation to Something New. Center for Action and Contemplation. Retrieved February 24, 2026, from https://cac.org/daily-meditations/manna-an-invitation-to-something-new/ 

Schwager, D. (n.d.). Your Heavenly Father Knows What You Need. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 24, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Whitney, T. (2026, February 24). Daily Reflection February 24, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved February 24, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-24-2026 

Narcissism and Need

The texts from the Roman Catholic Lectionary today challenge us to examine the situations where greed and self centered acts deny our brothers and sisters the love and support they need and further separate the privileged goats from the poor sheep.

Being Sheep or Goats

The Reading from the Book of Leviticus prescribes Various Rules of Conduct.

* [19:2] Be holy, for I…am holy: in the writings commonly attributed to the Priestly collection, Israel is called to be holy through obeying God’s precepts (11:44–45; 20:7–8, 24–26; Nm 15:40–41). Cf. Dt 14:2, 21; 26:19; and Ex 19:6.

 

* [19:11–13] Cf. the Decalogue commandments against stealing (Ex 20:15; Dt 5:19), wrongly using God’s name (Ex 20:7; Dt 5:11), and swearing falsely against another (Ex 20:16; Dt 5:20).

* [19:14] In Dt 27:18 a curse falls on the head of the one who misleads the blind.

* [19:17–18] These verses form a unit and describe different attitudes and actions towards one’s fellow Israelites. A separate passage is necessary to advise a similar attitude toward aliens (vv. 33–34). Cf. 25:39–46. The admonition at the end of v. 18 came to be viewed in Judaism and Christianity as one of the central commandments. (See Mt 22:34–40; Mk 12:28–34; Lk 10:25–28; cf. Mt 19:19; Rom 13:8–10; Gal 5:14). The New Testament urges love for enemies as well as neighbors (Mt 5:43–48; Lk 6:27–36; cf. Prv 25:21–22). (Leviticus, CHAPTER 19, n.d.)

Psalm 19 proclaims the Creator’s wisdom is available to human beings in the law.

* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem. (Psalms, PSALM 19, n.d.)

The Gospel of Matthew compares the sheep and goats at The Judgment of the Nations.

* [25:31–46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a “parable,” it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats respectively (Mt 25:32–33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus’ brothers (Mt 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Mt 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist’s sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf. Mt 10:40, “Whoever receives you, receives me.” See note on Mt 16:27.

* [25:32] All the nations: before the end the gospel will have been preached throughout the world (Mt 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment “the Son of Man…will repay everyone according to his conduct” (Mt 16:27).

* [25:37–40] The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf. Mt 10:42.

* [25:41] Fire prepared…his angels: cf. 1 Enoch 10:13 where it is said of the evil angels and Semyaza, their leader, “In those days they will lead them into the bottom of the fire—and in torment—in the prison (where) they will be locked up forever.”

* [25:44–45] The accursed (Mt 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer. (Matthew, CHAPTER 25, n.d.)

Eileen Wirth is focusing on the exhortations of our Catholic bishops opposing violence and assaults on the human dignity of ALL people. She is especially haunted by Cardinal Joseph Tobin’s powerful video repeatedly asking, “How will you say no?” to such cruelty to the least of our brothers and sisters.

How am I saying no? How are YOU saying no?

‘Depart from me, you accursed, into the eternal fire prepared for the Devil and his angels. For I was hungry and you gave me no food, I was thirsty, and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’

As the crowd fell silent, some people walked out, asking how Jesus dared to address them like this. Didn’t he know how much money they had spent building complexes in his honor? And how could this be Jesus? He was supposed to be a white guy with long brown hair like the pictures in their complexes, not an olive-skinned man with an accent. Some began planning to turn their complexes into gated malls.

Not all of Jesus’ wealthy fans had abandoned him. Many contributed heavily to the collection for local homeless shelters. They joined the poor people in the bleachers in applauding enthusiastically when Jesus said:

‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?’ And the king will say to them in reply, ‘ Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’ (Wirth, n.d.)

Don Schwager quotes “Gathering and Separating,” by an anonymous early author from the Greek church.

"And he will separate them one from another as a shepherd separates the sheep from the goats." So then, people on earth are intermingled, and not only intermingled in that the righteous live side by side with the wicked, but they are also indistinguishable. Between the righteous and the wicked there is no apparent difference. Even as in wintertime you cannot tell the healthy trees apart from the withered trees but in beautiful springtime you can tell the difference, so too each person according to his faith and his works will be exposed. The wicked will not have any leaves or show any fruit, but the righteous will be clothed with the leaves of eternal life and adorned with the fruit of glory. In this way they will be separated by the heavenly shepherd and Lord. The earthly shepherd separates animals by their type of body, whereas Christ separates people by their type of soul. The sheep signify righteous people by reason of their gentleness, because they harm no one, and by reason of their patience, because when they are harmed by others, they bear it without resistance. He refers to sinners as goats, however, because these vices characterize goats - capriciousness toward other animals, pride and belligerence." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 54, the Greek fathers). (Schwager, n.d.)

Friar Jude Winkler notes that Leviticus was written by the Priestly authors. We hear the commandment given to Moses. This is one of 613 commandments in the Hebrew Testament to teach us how to walk in the ways of the Lord. Matthew 25 adds in an unexpected way a comparison of the generous vs the selfish. Jesus tells us to be compassionate and reach out and address the needs of others. Friar Jude comments on the appropriateness of the metaphor comparing the two grazing species.  Sheep leave the roots of plants to permit regrowth but goats eat roots and all. Sheep don’t muddy the water in streams but goats muddy the water for animals downstream. Narcissistic goats are selfish and arrogant and think only of themselves.

The Word Among Us Meditation on Matthew 25:31-46 comments that the Church teaches that when Jesus took on human flesh, he “united himself in some fashion with every person” (Gaudium et Spes, 22). That means that somehow, Jesus is actually present in every single person. It means that everyone is his brother or sister—our brother or sister. And it means that the way we treat each person is the way we treat Jesus (Matthew 25:40).

Jesus wants us to know that our ordinary interactions and relationships—especially with our neighbors who are poor or suffering—provide us with opportunities to see, touch, and offer love to Jesus himself! As you obey Jesus’ command to love as he has loved you, you will encounter Christ himself in the very people you are seeking to care for.

So if you want to be ready to meet the Lord, love. Love your Lord and love your neighbor with the reverence and joy of a heart that finds its Beloved present in every person it meets.

“Jesus, open my eyes to see you and love you in all my neighbors.” (Meditation on Matthew 25:31-46, n.d.)

Fr Richard Rohr, OFM, describes how Moses gradually learned to trust in God’s love. It is common for mystics, from Moses to Bonaventure, from Hildegard of Bingen to the Quaker Thomas Kelly, to describe the experience of God as fire, a furnace, or pure light. But during this early experience, “Moses covered his face, afraid to look back at God” (Exodus 3:6). He has to be slowly taught how to look at God. At first Moses continues to live like most of us, in his shame, insecurity, and doubt. 

God gradually convinces Moses of God’s respect, which Moses calls “favor,” but not without some serious objections from Moses’s side: 1) “Who am I?” 2) “Who are you?” 3) “What if they do not believe me?” 4) “I stutter.” 5) “Why not send someone else?” In each case, God stays in the dialogue, answering Moses respectfully and even intimately, offering a promise of personal Presence and an ever-sustaining glimpse into who God is—Being Itself, Existence Itself, a nameless God beyond all names, a formless God previous to all forms, a liberator God who is utterly liberated. God asserts God’s ultimate freedom from human attempts to capture God in concepts and words by saying, “I am who I am” or “I will be who I will be” (Exodus 3:14). Over the course of his story, we see that Moses slowly absorbs this same daring freedom.

But for Moses to learn foundational freedom in his true self, God has to assign Moses a specific task: create freedom for people who don’t want it very badly and freedom from an oppressor who thinks he is totally in control. It’s often in working for outer freedom, peace, and justice in the world that we discover an even deeper inner freedom. We must discover this freedom to survive in the presence of so much death. Otherwise, we can become cynical and angry and retreat from God and from other people over time. (Rohr, 2025)

We contemplate the situation described in Matthew 25 that describes the distinction of people who experience Christ in interaction with the poor, hungry, imprisoned, and exposed to the elements and seek the help of the Spirit to live as sheep and not as goats.

References

Leviticus, CHAPTER 19. (n.d.). USCCB. Retrieved February 23, 2026, from https://bible.usccb.org/bible/leviticus/19?1 

Matthew, CHAPTER 25. (n.d.). USCCB. Retrieved February 23, 2026, from https://bible.usccb.org/bible/matthew/25?31 

Meditation on Matthew 25:31-46. (n.d.). Word Among Us. Retrieved February 23, 2026, from https://wau.org/meditations/2026/02/23/1507509/ 

Psalms, PSALM 19. (n.d.). USCCB. Retrieved February 23, 2026, from https://bible.usccb.org/bible/psalms/19?8 

Rohr, R. (2025, March 13). Learning to Choose Freedom. Center for Action and Contemplation. Retrieved February 23, 2026, from https://cac.org/daily-meditations/learning-to-choose-freedom/ 

Schwager, D. (n.d.). Eternal Life Versus Eternal Punishment. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wirth, E. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved February 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-23-2026