Resist and Revive

 The texts from the Roman Catholic Lectionary today challenge us to rise to the challenge to be the “bread of life” in our environment as a sign and ministry of Jesus’ Way to fullness of Life.

Bread Shared for Life

In the reading from the Acts of the Apostles, Gamaliel offers examples of unsuccessful contemporary movements.

* [5:34] Gamaliel: in Acts 22:3, Paul identifies himself as a disciple of this Rabbi Gamaliel I who flourished in Jerusalem between A.D. 25 and 50.

* [5:36–37] Gamaliel offers examples of unsuccessful contemporary movements to argue that if God is not the origin of this movement preached by the apostles it will perish by itself. The movement initiated by Theudas actually occurred when C. Cuspius Fadus was governor, A.D. 44–46. Luke’s placing of Judas the Galilean after Theudas and at the time of the census (see note on Lk 2:1–2) is an indication of the vagueness of his knowledge of these events. (Acts of the Apostles, CHAPTER 5 | USCCB, n.d.)

Psalm 27 asserts “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).

* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3). (Psalms, PSALM 27 | USCCB, n.d.)

The Gospel of John presents the Sign of Jesus Multiplication of the Loaves.

* [6:1–15] This story of the multiplication of the loaves is the fourth sign (cf. note on Jn 5:1–47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See notes on Mt 14:13–21; 15:32–39. John differs on the roles of Philip and Andrew, the proximity of Passover (Jn 6:4), and the allusion to Elisha (see Jn 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.

* [6:1] [Of Tiberias]: the awkward apposition represents a later name of the Sea of Galilee. It was probably originally a marginal gloss.

* [6:5] Jesus takes the initiative (in the synoptics, the disciples do), possibly pictured as (cf. Jn 6:14) the new Moses (cf. Nm 11:13).

* [6:6] Probably the evangelist’s comment; in this gospel Jesus is never portrayed as ignorant of anything.

* [6:7] Days’ wages: literally, “denarii”; a Roman denarius is a day’s wage in Mt 20:2.

* [6:9] Barley loaves: the food of the poor. There seems an allusion to the story of Elisha multiplying the barley bread in 2 Kgs 4:42–44.

* [6:10] Grass: implies springtime, and therefore Passover. Five thousand: so Mk 6:39, 44 and parallels.

* [6:13] Baskets: the word describes the typically Palestinian wicker basket, as in Mk 6:43 and parallels.

* [6:14] The Prophet: probably the prophet like Moses (see note on Jn 1:21). The one who is to come into the world: probably Elijah; cf. Mal 3:1, 23. (John, CHAPTER 6 | USCCB, n.d.)

Candice Tucci, OSF, comments that so many people find themselves in harm’s way for many reasons. Life is precious. We rely on HOPE, seek peace, and the end to violence. The Resurrection of Jesus reminds us of our provident God, who wishes only life, and that life may be continued on earth and afterwards in the loving embrace of God.

As the apostles were flogged, there was pain. While there were many hungry people, and still are, we are fed by Jesus, the Bread of Life. Consider the many people who work to feed the hungry in Ukraine or Gaza. Good people provide in our neighborhoods, providing food pantries and kitchens, as well as tending to the food deserts of our country--world. God never leaves us. God is always Emmanuel; God is with us as we live in Jesus. The Cross tells us He is with us in our sufferings. The Resurrection reveals to us that there is Hope and Love in Christ, who is Life Everlasting. (Tucci, n.d.)

 

Theologian Elizabeth Johnson says it this way from her book, The Cross and Creation:

“…the living God, gracious and merciful, always was, is and will be accompanying the world with saving grace, including humans in their sinfulness, and humans and all creatures in their unique beauty, evolutionary struggle, and inevitable dying…”.

…“The cross of Jesus is a revelation of the depth of God’s love, entering into the suffering of the world… not to satisfy a debt, but to accompany and redeem.”

God provides all the time. We need to do our part. Challenge the “Sanhedrin” and never stop being, doing, teaching, witnessing, and proclaiming the Christ, Jesus, no matter what the cost. (Tucci, n.d.)

Don Schwager quotes “God enables us, by Leo the Great,” 400-461 A.D.

"In rendering service to the grace of God, we are not only made subject to our King through obedience but are even joined to him through the will. If we are of one mind with him (willing what he wills, disapproving of what he disapproves), he himself will bring us victory in all our battles. He who has given the 'will' will bestow also the ability. In this way can we 'cooperate' with his works, speaking that prophetic utterance in the exultation of faith: 'The Lord is my light and my salvation. Whom shall I fear? The Lord is the defender of my life. Of whom shall I be afraid?'" (excerpt from Sermon 26,4,2) (Schwager, n.d.)

The Word Among Us Meditation on John 6:1-15 comments that when we consider the magnitude of the needs that we see in the world, the Church, our neighborhoods, and our families. “What good” can we do about them? Our resources aren’t enough to meet all the needs, and we might feel overwhelmed. But remember, Jesus already knows what he is going to do in each of these situations.

 He is inviting you to participate in his work, not do it all yourself. Like Andrew, you can give what you have and watch Jesus use it. How?

Start small; do what you can do. Like Andrew, offer Jesus a concrete, practical step that you can take to work toward healing, reconciliation, or relief. Remember, Jesus knows what he’s doing, and he is perfectly capable of multiplying whatever you offer him.

“Jesus, I lay all these tragedies at your feet. Show me today how I can cooperate with you.” (Meditation on John 6:1-15, n.d.)

Friar Jude Winkler comments that in the passage Acts, from yesterday, the Sanhedrin was furious. Rabbi Gamaliel gives examples of people who had their movements fall apart and notes that if it is from God they cannot act against it, if not it will fall apart. Gamaliel, was a wise teacher of Paul at this time. The multiplication, in John’s Gospel, occurs once. Matthew and Mark proclaim the multiplication twice for Jews and Gentiles. In John, the three Passovers are mentioned, and this identifies Jesus' ministry of three years. (Two years and a weekend are recognized in Jewish tradition of the part as representing the whole as three years) In John’s Gospel, the followers really don’t get it that Jesus has a knowledge beyond their understanding. There are 5 loaves and 2 wishes resonating with the perfect number, 7. Jesus takes the perfect and makes it better. Jesus and makes up for our lack. The resonance of green grass to Psalm 23 in verdant passage and beside restful waters and the instruction to “Gather up the fragments “ is repeated in early liturgical tests. The breaking of the bread as a prefiguring of the Eucharist. This is a prefiguring word in Greek for “Eucharist”. Friar Jude comments that they want to make him a king but this “sign” points to a greater reality of Jesus to heal the greatest hunger of our hearts.

Fr. Richard Rohr, OFM, introduces Brian McLaren who reflects on how contemplation and community enable him to live according to the values of the kingdom of God. The journey to sovereignty of mind requires an inward migration, where we in a sense become refugees from our external nation, culture, economy, and civilization, even though we still live within its borders. We withdraw inwardly… Alexis Wright speaks of this inward migration. Jesus described the innermost room of your consciousness (Matthew 6:6), where you go to think differently, to sort out your desires and hopes authentically. When you learn how to do that inward migration, that spiritual migration, you find yourself looking for others who have also gone there, who have discovered freedom and sovereignty of mind.

[Jesus said,] “Wherever two or three of you gather in my name, there I am,” and [we] might understand him to say, “Listen, I understand that you are outnumbered. I understand that so many people around you have been sucked into the story of ugliness. I understand that you are learning to live by a different story where beauty abounds. You don’t need me physically present to tell the beautiful story. You can tell it yourselves. Even just two or three of you can gather together, embodying my way of being in the world. You can be cells of resistance, outposts of transformation, seedbeds of beauty.”

That is the best future I can imagine for organized religion in these dangerous times. Instead of helping nostalgic people inhabit bubbles of the past, religious communities can help people go forward on this inward migration toward sovereignty of mind, where in defiance of a rising level of ugliness, people cultivate beauty… seeing it, creating it, savoring it. Savoring beauty within will lead to beautiful outward action. (Rohr, n.d.)

We seek the guidance of the Spirit as we work to resist the negativity and division of contemporary culture and invite all we encounter to sit in the green grass of Psalm 23 and accept the food we need from the Good Shepherd.

References

Acts of the Apostles, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved April 17, 2026, from https://bible.usccb.org/bible/acts/5? 

John, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved April 17, 2026, from https://bible.usccb.org/bible/john/6?1 

Meditation on John 6:1-15. (n.d.). Word Among Us. Retrieved April 17, 2026, from https://wau.org/meditations/2026/04/17/1545322/ 

Psalms, PSALM 27 | USCCB. (n.d.). Daily Readings. Retrieved April 17, 2026, from https://bible.usccb.org/bible/psalms/27? 

Rohr, R. (n.d.). An Inward Migration. Center for Action and Contemplation. Retrieved April 17, 2026, from https://cac.org/daily-meditations/an-inward-migration/ 

Schwager, D. (n.d.). The Miraculous Sign of Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 17, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tucci, C. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 17, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-17-2026 

Continuing Testament

The Texts from the Roman Catholic Lectionary today invite us to contemplate and share the message of the Transfiguration for our journey as followers of Christ.

Testament and Transformation

The Reading from the Book of Genesis presents Abram’s Call and Migration.

* [12:1–3] Go forth…find blessing in you: the syntax of the Hebrew suggests that the blessings promised to Abraham are contingent on his going to Canaan.

* [12:2] The call of Abraham begins a new history of blessing (18:18; 22:15–18), which is passed on in each instance to the chosen successor (26:2–4; 28:14). This call evokes the last story in the primeval history (11:1–9) by reversing its themes: Abraham goes forth rather than settle down; it is God rather than Abraham who will make a name for him; the families of the earth will find blessing in him.

* [12:3] Will find blessing in you: the Hebrew conjugation of the verb here and in 18:18 and 28:14 can be either reflexive (“shall bless themselves by you” = people will invoke Abraham as an example of someone blessed by God) or passive (“by you all the families of earth will be blessed” = the religious privileges of Abraham and his descendants ultimately will be extended to the nations). In 22:18 and 26:4, another conjugation of the same verb is used in a similar context that is undoubtedly reflexive (“bless themselves”). Many scholars suggest that the two passages in which the sense is clear should determine the interpretation of the three ambiguous passages: the privileged blessing enjoyed by Abraham and his descendants will awaken in all peoples the desire to enjoy those same blessings. Since the term is understood in a passive sense in the New Testament (Acts 3:25; Gal 3:8), it is rendered here by a neutral expression that admits of both meanings. (Genesis, CHAPTER 12 | USCCB, n.d.)

Psalm 33 praises God who created the three-tiered universe of the heavens.

* [Psalm 33] A hymn in which the just are invited (Ps 33:1–3) to praise God, who by a mere word (Ps 33:4–5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Ps 33:6–9). Human words, in contrast, effect nothing (Ps 33:10–11). The greatness of human beings consists in God’s choosing them as a special people and their faithful response (Ps 33:12–22). (Psalms, PSALM 33 | USCCB, n.d.)

The Reading from the First Letter of Timothy declares that Christians value the Old Testament as the first stage in God’s revelation of his saving plan.

* [1:8–11] Those responsible for the speculations that are to be suppressed by Timothy do not present the Old Testament from the Christian viewpoint. The Christian values the Old Testament not as a system of law but as the first stage in God’s revelation of his saving plan, which is brought to fulfillment in the good news of salvation through faith in Jesus Christ.

* [1:10] Sodomites: see 1 Cor 6:9 and the note there. (1 Timothy, CHAPTER 1 | USCCB, n.d.)

The Gospel of Matthew presents The Transfiguration of Jesus.

* [17:1–8] The account of the transfiguration confirms that Jesus is the Son of God (Mt 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (Mt 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus’ ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.

* [17:1] These three disciples are also taken apart from the others by Jesus in Gethsemane (Mt 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Mk 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Ex 24:12–18) and to Elijah at the same place (1 Kgs 19:8–18; Horeb = Sinai).

* [17:2] His face shone like the sun: this is a Matthean addition; cf. Dn 10:6. His clothes became white as light: cf. Dn 7:9, where the clothing of God appears “snow bright.” For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.

* [17:3] See note on Mk 9:5.

* [17:4] Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf. Jn 7:2) were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (Lv 23:39–42). The same Greek word, skēnē, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.

* [17:5] Cloud cast a shadow over them: see note on Mk 9:7. This is my beloved Son…listen to him: cf. Mt 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Dt 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Mt 16:21) and of his coming (Mt 16:27, 28).

* [17:6–7] A Matthean addition; cf. Dn 10:9–10, 18–19. (Matthew, CHAPTER 17, n.d.)

Rev. Andy Alexander, SJ, comments that Lent is a journey.  Like Abram, we are called to leave our “home” – the unhealthy, deadly, unloving patterns we call home – and to make our home in Jesus. In these words, or with our own words - let us pray.

Dear Lord, I really need your help these days of Lent. Accompany me, guide me, comfort me to receive the gifts and graces you want to offer me, so that I might grow in freedom, in courage and in hope. Make my heart more like yours.  Don’t let me be afraid or discouraged.  Let me be a source of healing and reconciliation. Let me put my trust in you, as we grow close each day on this journey. (Alexander, n.d.)

Don Schwager quotes “Listen to Him,” by Leo the Great, 400?-461 A.D.

"A voice from the cloud said, This is my beloved Son, with whom I am well pleased; listen to him. I am manifested through his preaching. I am glorified through his humility. So listen to him without hesitation. He is the truth and the life. He is my strength and wisdom. "Listen to him" whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. "Listen to him" who by his blood redeemed the world, who binds the devil and seizes his vessels, who breaks the debt of sin and the bondage of iniquity. "Listen to him" who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into his kingdom." (excerpt from Sermon 38,7) (Schwager, n.d.)

Friar Jude Winkler comments that the imagery of the early chapters of Genesis changes in Chapter 12 to the real history. Abram is called to lead his land. He trusts and wades into the unknown. Timothy exhorts us to live as Christ calls us to live until His return. The Transfiguration involves the Big Three Peter, James, and John traditionally on Mt Tabor. We see a theophany the divinity of Jesus. Moses and Elijah represent the Law and Prophets Along with Enoch they are associated with apocalyptic books that represent the revelation of the secrets of heaven. And they offer to build three tents for the holiness of God. Friar Jude comments that even in the moment of glory the event is associated with His passion by the Suffering Servant words used by Jesus to declare manifestation of the glory of Jesus in His love on the Cross.

The Word Among Us Meditation on Matthew 17:1-9 comments that Jesus revealed his glory to them to give them a glimpse of where he was headed—and a glimpse of their own target. He gave them a foretaste of their own future glory, and that revelation strengthened them for the difficult path ahead.

Let today’s Gospel do that for you, too! We are at the start of Lent, but we know that the time will come when we will see Jesus, beaten and bloodied, stripped of all dignity, raised up on a cross between two criminals. That’s the time to remember the transfiguration, when his glory shone brightly on the mountain. Even in his suffering, Jesus knew what his destination was: resurrection. And in our struggles, we can look toward our destination—heavenly glory, in union with Jesus!

“Jesus, help me hold onto this glorious vision as I aim toward heaven.” (Meditation on Matthew 17:1-9, n.d.)

Fr. Richard Rohr, OFM, emphasizes how God’s justice in the Bible is fundamentally loving and restorative rather than punitive. God wins by making sure we win—just as any loving human parent does. 

Love is the only thing that transforms the human heart. In the Gospels, we see Jesus fully revealing this divine wisdom. Love takes the shape and symbolism of healing and radical forgiveness—which is just about all that Jesus does. Jesus, who represents God, usually transforms people at the moments when they most hate themselves, when they most feel shame or guilt, or want to punish themselves. Look at Jesus’s interaction with the tax collector Zacchaeus (Luke 19:1–10). He doesn’t belittle or punish Zacchaeus; instead, Jesus goes to his home, shares a meal with him, and treats him like a friend. Zacchaeus’s heart is opened and transformed. Only then does Zacchaeus commit to making reparations for the harm he has done.

As Isaiah says of God, “My thoughts are not your thoughts, nor are your ways my ways” (Isaiah 55:8). Yet I am afraid we largely pulled God down into “our thoughts.” We think fear, anger, divine intimidation, threat, and punishment are going to lead people to love. We cannot lead people to the highest level of motivation by teaching them the lowest. God always and forever models the highest, and our task is merely to “imitate God” (Ephesians 5:1). (Rohr, n.d.)

We petition the Spirit for inspiration in the Transfiguration of Jesus to be agents of the care, love and mercy that reveal the love of Christ for all people.

References

Alexander, A. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 1, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-1-2026 

Genesis, CHAPTER 12 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 1, 2026, from https://bible.usccb.org/bible/genesis/12?1 

Matthew, CHAPTER 17. (n.d.). USCCB. Retrieved March 1, 2026, from https://bible.usccb.org/bible/matthew/17?1 

Meditation on Matthew 17:1-9. (n.d.). Word Among Us. Retrieved March 1, 2026, from https://wau.org/meditations/2026/03/01/1510533/ 

1 Timothy, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2026, from https://bible.usccb.org/bible/1timothy/1?8 

Psalms, PSALM 33 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2026, from https://bible.usccb.org/bible/psalms/33?4 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 1, 2026, from https://cac.org/daily-meditations/just-love/ 

Schwager, D. (n.d.). Listen to My Beloved Son. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 1, 2026, from https://www.dailyscripture.net/daily-meditation/