Signs and Separation

The texts from the Roman Catholic Lectionary today challenge us to consider how we respond to events that challenge us to go beyond what our five senses accept as reality.

Signs and Faith

The reading from the Acts of the Apostles proclaims Signs and Wonders of the Apostles Mission.

* [5:12–16] This, the third summary portraying the Jerusalem community, underscores the Twelve as its bulwark, especially because of their charismatic power to heal the sick; cf. Acts 2:42–47; 4:32–37. (Acts of the Apostles, CHAPTER 5 | USCCB, n.d.)

Psalm 118 is a thanksgiving liturgy.

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). Finally, the priests impart their blessing (Ps 118:26–27), and the psalmist sings in gratitude (Ps 118:28–29).

* [118:22] The stone the builders rejected: a proverb: what is insignificant to human beings has become great through divine election. The “stone” may originally have meant the foundation stone or capstone of the Temple. The New Testament interpreted the verse as referring to the death and resurrection of Christ (Mt 21:42; Acts 4:11; cf. Is 28:16 and Rom 9:33; 1 Pt 2:7). (Psalms, PSALM 118 | USCCB, n.d.)

The reading from the Book of Revelation proclaims the First Vision.

* [1:9–20] In this first vision, the seer is commanded to write what he sees to the seven churches (Rev 1:9–11). He sees Christ in glory, whom he depicts in stock apocalyptic imagery (Rev 1:12–16), and hears him describe himself in terms meant to encourage Christians by emphasizing his victory over death (Rev 1:17–20). (Revelation, CHAPTER 1 | USCCB, n.d.)

The Gospel of John describes Jesus Appearance to the Disciples and later to Thomas.

* [20:22] This action recalls Gn 2:7, where God breathed on the first man and gave him life; just as Adam’s life came from God, so now the disciples’ new spiritual life comes from Jesus. Cf. also the revivification of the dry bones in Ez 37. This is the author’s version of Pentecost. Cf. also the note on Jn 19:30.

* [20:23] The Council of Trent defined that this power to forgive sins is exercised in the sacrament of penance. See Mt 16:19; Mt 18:18.

* [20:28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: “and the Word was God.”

* [20:29] This verse is a beatitude on future generations; faith, not sight, matters.

* [20:30–31] These verses are clearly a conclusion to the gospel and express its purpose. While many manuscripts read come to believe, possibly implying a missionary purpose for John’s gospel, a small number of quite early ones read “continue to believe,” suggesting that the audience consists of Christians whose faith is to be deepened by the book; cf. Jn 19:35. (John, CHAPTER 20 | USCCB, n.d.)

Jim Caime, S.J. is not surprised that Thomas doubted. Belief isn’t just accepting a story. It’s about living it. And that kind of life leaves marks.

The ache of grief, the fatigue of caring, the heartbreak of watching others suffer. The daily effort to stay tender in a world that rewards hardness. The vulnerability of forgiving, of staying, of showing up again and again. These are not signs of failure. They’re signs that love has taken root in us.

And yet…some days, I am weary. I could just weep. The struggle isn’t over—it may just be beginning. But even then, Jesus comes. Not after we’ve figured it all out, but right in the middle of the mess. He comes through locked doors. He breathes peace. He shows his wounds. And he invites us to believe—not because it all makes sense, but because love still lives. (Caime, 2025)

Don Schwager quotes “Touching the Flesh, He Invokes the Word,” by Augustine of Hippo, 354-430 A.D.

"But when Jesus showed Thomas the very places where he had his doubts, Thomas exclaimed, "My Lord and my God." He touched his flesh, he proclaimed his divinity. What did he touch? The body of Christ. Was the body of Christ the divinity of Christ? The divinity of Christ was the Word; the humanity of Christ was soul and flesh. Thomas could not touch the soul, but he could perceive it, because the body that had been dead was moving about alive. But that Word is subject neither to change nor to contact, it neither regresses nor progresses, neither fails nor flourishes, because in the beginning was the Word, and the Word was with God, and the Word was God. That is what Thomas proclaimed. He touched the flesh, he invoked the Word, because the Word became flesh and dwelt among us." (excerpt from Sermon 145A) (Schwager, n.d.)

The Word Among Us Meditation on Revelation 1:9-13, 17-19 Jesus’ response to John is perfect for today’s celebration of Divine Mercy Sunday: “Do not be afraid” (Revelation 1:17). He didn’t tell John that there was no reason to fear; he touched him, offered a word of encouragement, and raised him up. That expression of love and intimacy overcame John’s fears and enabled him to stand before his glorious Lord. That’s what mercy is all about! It’s the perfect love of God, which “drives out fear” (1 John 4:18).

We can experience that mercy, too. Jesus knows that in the light of his glory, we are all frail and flawed. He knows that in the light of his truth, we often doubt and distrust. He knows we are not worthy to come to him on our own merits. Yet in his power and holiness and glory, he is patient with us. As he did for Thomas, he sees our weakness and shores up our faith. As he did for John, he calms our fearful hearts and assures us of his love.

So don’t be afraid to come to Jesus today. Don’t be afraid to let him see you as you truly are. Come and hear him say, “Do not be afraid.”

“Jesus, thank you for the depths of your mercy!” (Meditation on Revelation 1:9-13, 17-19, n.d.)

Friar Jude Winkler comments on the fame that comes to Peter through cure of sickness in the second book of Luke’s testimony, the Acts of the Apostles. The author identified as John in Revelation has a different theology and style from the author of John’s Gospel. Friar Jude reminds us that coming to faith from doubt is a powerful path.

Brian McLaren and guests explore how different ways of relating to nature can inspire new approaches to reality. He uses the language of friendship and respect to describe his own relationship with nature. We have a term for people who don’t respect boundaries: We call them narcissists. They’re always impeding and crossing boundaries to take advantage of us. We humans tend to have a narcissistic relationship with our fellow creatures, but there’s an option for generous friendship that creates a kind of reverence, respect, and enjoyment.

I think this is one of our real struggles with the natural world, of which we are a part. We’re so used to being in control of things that when the natural world demands legitimate respect from us, we think it’s being hostile. This is part of our current life curriculum as human beings—to learn appropriate respect after centuries and centuries of domination. It’s parallel to what people with privilege need to learn—whether it’s white privilege, male privilege, or the privilege of the rich. Privileged people are so used to acting in domineering ways that when you ask them to show proper respect, they feel they’re being deprived or persecuted. But this respect is something we need and it’s a matter of survival right now for us to learn it. [2] (McLaren, n.d.)

Our appreciation of the centrality of mercy to the work of Jesus followers is highlighted by the texts today and our contemplation of the life and ministry of Pope Francis.

References

Acts of the Apostles, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/acts/5?12 

Caime, J. (2025, April 27). Creighton U. Daily Reflection. Online Ministries. Retrieved April 27, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/042725.html 

John, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/john/2 0?19 

McLaren, B. (n.d.). Seeing Nature Differently. Center for Action and Contemplation. Retrieved April 27, 2025, from https://cac.org/daily-meditations/seeing-nature-differently/ 

Meditation on Revelation 1:9-13, 17-19. (n.d.). The Word Among Us: Homepage. Retrieved April 27, 2025, from https://wau.org/meditations/2025/04/27/1263066/ 

Psalms, PSALM 118 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/psalms/118?2 

Revelation, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved April 27, 2025, from https://bible.usccb.org/bible/revelation/1?9 

Schwager, D. (n.d.). Unless I See - I Will Not Believe. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 27, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr27 

One Flock One Shepherd

The texts from the Roman Catholic Lectionary today invite contemplation of how our surrender to the voice of the Spirit in our interior life may open us to the consolation and support of the Good Shepherd in our work to bring justice to the communities to which we are connected.

Community Action

The reading from the Book of Acts is Peter’s Report to the Church at Jerusalem concerning Gentiles being baptized.

 * [11:1–18] The Jewish Christians of Jerusalem were scandalized to learn of Peter’s sojourn in the house of the Gentile Cornelius. Nonetheless, they had to accept the divine directions given to both Peter and Cornelius. They concluded that the setting aside of the legal barriers between Jew and Gentile was an exceptional ordinance of God to indicate that the apostolic kerygma was also to be directed to the Gentiles. Only in Acts 15 at the “Council” in Jerusalem does the evangelization of the Gentiles become the official position of the church leadership in Jerusalem.1

Psalm 42 expresses a longing for God and for His help in distress. Psalm 43 is a prayer to God in time of trouble.

 * [Psalms 42–43] Ps 42–43 form a single lament of three sections, each section ending in an identical refrain (Ps 42:6, 12; 43:5). The psalmist is far from Jerusalem, and longs for the divine presence that Israel experienced in the Temple liturgy. Despite sadness, the psalmist hopes once again to join the worshiping crowds.2

In the Gospel of John, Jesus declares his Love to people as One Flock with One Shepherd.

 * [10:16] Other sheep: the Gentiles, possibly a reference to “God’s dispersed children” of Jn 11:52 destined to be gathered into one, or “apostolic Christians” at odds with the community of the beloved disciple3

Cindy Costanzo comments that Jesus as shepherd provides undeniable love, nourishment, shelter and protection... Jesus is not exclusive but inclusive and welcomes everyone …”I have other sheep that do not belong to this fold….these also I must lead, and they will hear my voice, and there will be one flock”. Jesus embraces us all, we belong and do not have to earn the love and protection provided. Contemplate the following questions, and listen for the response.

 What does it mean to be a sheep in Jesus flock? Do I trust the Good Shepherd to watch over me? Do I listen and know the voice of my Good Shepherd? Have I spent enough time in silence and alone to recognize my Good Shepherd’s voice? What is my response to the Good Shepherd?
Where have I been a Good Shepherd? Where have I walked away “like the hired hand” when I was needed? Where are the wolves in our lives? Busyness, achievement, needing approval, being in control, anger and resentment? Where have I not accepted others, discriminated against others, shunned others and not welcomed them to my fold? When have I resisted sharing my faith, my gifts from God with others?4

Don Schwager asks “Do you know the peace and security of the Good Shepherd who watches over his own?”

 The Old Testament often speaks of God as shepherd of his people, Israel. The Lord is my shepherd, I shall not want (Psalm 23:1). Give ear, O Shepherd of Israel, you who lead Joseph like a flock! (Psalm 80:1) We are his people, and the sheep of his pasture (Psalm 100:3). The Messiah is also pictured as the shepherd of God's people: He will feed his flock like a shepherd, he will gather the lambs in his arms (Isaiah 40:11). Jesus says he is the Good Shepherd who will risk his life to seek out and save the stray sheep (Matthew 18:12, Luke 15:4). He is the Shepherd and Guardian of our souls (1 Peter 2:25).5

The Word Among Us Meditation on Acts 11:1-18 comments that Peter walked them through all the steps that God took him through to make this monumental decision. Let’s see if we can apply Peter’s approach to any decisions we might be facing.

1. God shapes us in prayer
2. He introduces a new idea. 
3. He confirms his word. 
4. He gives us the opportunity to test it out. 
5. He shows us the fruit of our decision. 
Peter’s receptivity to the Holy Spirit opened the Church to millions of people, including us. Who knows what God has in store as each of us follows his leading?6

Friar Jude Winkler provides some background about Cornelius, “the god fearer” and the head of the family baptized by Peter. Two groups in Jerusalem had different requirements for Gentiles who were baptized. Friar Jude comments that Jesus extends the Hebrew tradition of Good Shepherd leadership to being willing to die for the flock.

StAnthonyCompanions · May 4, 2020

Fr. Richard Rohr, OFM, observes that without an interior life and a love of justice, most communities just serve themselves. “We who live in the United States have to look out for this in particular. We’re rather narcissistic as individuals and as a society, always looking out for “Number One,” whether it’s our self, our child, our church, our race, or our political party. But that is clearly not the kind of community Jesus created!” He was always moving beyond the boundaries of his own kinship circles.

 When we named the “Center for Action and Contemplation,” we deliberately put action first. We learn and are healed by committing ourselves to others, especially those at the margins. At one time this type of service was mostly an act of faith, but now we have evidence to back it up: serving others is a healing balm to our own souls. [1] Faith and science support each other on this, as does Step 12 of Alcoholics Anonymous. [2] We do not fully have it until we hand it on to others.7

Our motives to create communities of justice and cooperation point to good shepherd actions that may be energized by the inspiration and support of the Spirit.

References

1	(n.d.). Acts, chapter 11 - United States Conference. Retrieved May 4, 2020, from http://www.usccb.org/bible/acts/11
2	(n.d.). Psalms, chapter 42 - United States Conference. Retrieved May 4, 2020, from http://www.usccb.org/bible/psalms/42
3	(n.d.). John, chapter 10 - United States Conference. Retrieved May 4, 2020, from http://www.usccb.org/bible/john/10
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 4, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 4, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, May 4). 4th Week of Easter - Mass Readings and Catholic Daily .... Retrieved May 4, 2020, from https://wau.org/meditations/2020/05/04/171483/
7	(2020, May 4). Action and Community — Center for Action and Contemplation. Retrieved May 4, 2020, from https://cac.org/action-and-community-2020-05-04/

The Kingdom stands on self giving Love

The texts from the Roman Catholic Lectionary today gather thoughts on law, evil and contradiction.

“ I come so that you may have life and live it more abundantly.” John 10:10 pic.twitter.com/ujQLacl46X

— Mercedes G. Caesar (@mercedescaesar) January 14, 2018

The Second Book of Samuel tells of David’s consolidation of power as King of Israel and Judah.

* [5:6–12] David’s most important military exploit, the taking of Jerusalem, is here presented before his battles with the Philistines, vv. 17–25, which took place earlier. The sense of vv. 6 and 8 is in doubt. Perhaps the Jebusites boasted that Jerusalem was impregnable, using a metaphorical or proverbial expression that claimed the city was defensible even by people not suited for military action. The saying then received a different sense (v. 8), to the effect that “the blind and the lame” were David’s enemies. Mt 21:14 and Lk 14:13 seem to play off, and transform, this saying.

Jesus is attacked by the religious authorities, in the Gospel from Mark, who fail to see the contradiction in their accusations.

* [3:22] By Beelzebul: see note on Mt 10:25. Two accusations are leveled against Jesus: (1) that he is possessed by an unclean spirit and (2) by the prince of demons he drives out demons. Jesus answers the second charge by a parable (Mk 3:24–27) and responds to the first charge in Mk 3:28–29.

The contradiction between the Pauline sense of the inadequacy of the Law and a Day of Prayer for the Legal Protection of Unborn Children adds to the vexing conundrum of abortion in our world that troubles Thomas Shanahan, S.J. as he considers Jesus rebuttal of the scribes.

The gospel today is part of a rebuttal of the scribes' condemnation of Jesus: "He is possessed by Beelzebul, and he drives out demons by the prince of demons."  Jesus calls them out for their lack of logic, "How can Satan drive out Satan?  If a house is divided against itself, that house will not be able to stand."

Mike Lux comments on the contradiction of self interest over charity to others that appears to drive some Christians.

Conservative Christians manage to ignore the literally many hundreds of Biblical quotes about social justice by making Christianity a religion solely focused on one very selfish goal: whether they get into heaven or not. That’s it, that is the entire goal and purpose and meaning of their faith.

The drive to get into heaven should draw attention to the comments of Don Schwager on Jesus speaking of blaspheming against the Holy Spirit as the unforgivable sin.

Jesus spoke about this sin immediately after the scribes and Pharisees had attributed his miracles to the work of the devil instead of to God. A sin can only be unforgivable if repentance is impossible. If people repeatedly closes their eyes to God, shuts their ears to his voice, and reject his word, they bring themselves to a point where they can no longer recognize God when he can be seen and heard. They become spiritually blind-sighted and speak of "evil as good and good as evil" (Isaiah 5:20).

Friar Jude Winkler provides some background to the situation in which David established Jerusalem as his city and a explanation of the term “Beelzebul“ declared by the scribes to be the source of Jesus power. A sin can only be unforgivable if repentance is impossible and Friar Jude suggests that we choose to reject the mercy and forgiveness of God.

The role of our ego and selfishness in rejection of Love and mercy is considered by Fr. Richard Rohr, OFM. He comments that free and un-earnable love is a humiliation for an egocentric or narcissistic personality.

We have no control over it. Only a radical experience of grace can move us beyond the self-defeating and tired story line of reward and punishment, in which almost all lose. Only a deeply personal experience of unearned love can move us beyond a worldview of arbitrary requirements to a worldview of abundance and availability. It is indeed the banquet that Jesus says no one wants to come to, and most even resent! (See Luke 14:7-24, Matthew 22:1-10.) God has a hard time giving away God, it seems.

The Wisdom Traditions warn us about being dominated by ego and a self centered lifestyle. This focus on ourselves may be cause of our rejection of God. Pope Francis speaks of a “Culture of Death” in society that is evidenced by an ‘economy of exclusion’ and,’ the ‘throw-away culture’.

“Specifically, this involves challenging all forms of injustice and resisting the ‘economy of exclusion,’ the ‘throw-away culture’ and the ‘culture of death’ which nowadays sadly risk becoming passively accepted,” he continued.

A political state in which all are satisfied by the permissions and prohibitions of a legal system is utopian dream that is contradicted by human history. Transformation of our self serving activities through our relationship in the Spirit with Jesus opens the possibility of our experiencing the freedom of self giving Love that motivates us to choose for the good of the other when we encounter the challenges of choosing life over death in contradiction to the “Culture of Death” theme in society.

References

(n.d.). 2 Samuel, chapter 5 - United States Conference of Catholic Bishops. Retrieved January 22, 2018, from http://www.usccb.org/bible/2samuel/5

(n.d.). Mark, chapter 3 - United States Conference of Catholic Bishops. Retrieved January 22, 2018, from http://www.usccb.org/bible/readings/bible/mark/3:22

(n.d.). Creighton U Daily Reflections .... Retrieved January 22, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html

(2010, May 15). The Ultimate Contradiction-in-Terms: Right-wing Christianity | HuffPost. Retrieved January 22, 2018, from https://www.huffingtonpost.com/mike-lux/the-ultimate-contradictio_b_499056.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved January 22, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved January 22, 2018, from https://cac.org/2018-daily-meditations/

(2014, May 9). Pope urges UN leadership to resist 'culture of death' :: Catholic News .... Retrieved January 22, 2018, from https://www.catholicnewsagency.com/news/pope-urges-un-leadership-to-resist-culture-of-death