Body Blood and Belief

The texts from the Roman Catholic Lectionary today challenge us to seek openness to extension of our experience of reality to a conversion that opens the gift of the Body and Blood to our daily existence.

Conversion and Concern

The Reading from the Acts of the Apostles is an account of Saul’s Conversion.

* [9:1–19] This is the first of three accounts of Paul’s conversion (with Acts 22:3–16 and Acts 26:2–18) with some differences of detail owing to Luke’s use of different sources. Paul’s experience was not visionary but was precipitated by the appearance of Jesus, as he insists in 1 Cor 15:8. The words of Jesus, “Saul, Saul, why are you persecuting me?” related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (Acts 9:15).

* [9:2] The Way: a name used by the early Christian community for itself (Acts 18:26; 19:9, 23; 22:4; 24:14, 22). The Essene community at Qumran used the same designation to describe its mode of life.

* [9:8] He could see nothing: a temporary blindness (Acts 9:18) symbolizing the religious blindness of Saul as persecutor (cf. Acts 26:18).

* [9:13] Your holy ones: literally, “your saints.” (Acts of the Apostles, CHAPTER 9 | USCCB, n.d.)

Psalm 117 calls on the nations to acknowledge God’s supremacy.

* [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity. (Psalms, PSALM 117 | USCCB, n.d.)

The Gospel of John, concludes the Bread of Life Discourse.

* [6:35–59] Up to Jn 6:50 “bread of life” is a figure for God’s revelation in Jesus; in Jn 6:51–58, the eucharistic theme comes to the fore. There may thus be a break between Jn 6:50–51.

* [6:43] Murmuring: the word may reflect the Greek of Ex 16:2, 7–8.

* [6:54–58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: “munch,” “gnaw.” This may be part of John’s emphasis on the reality of the flesh and blood of Jesus (cf. Jn 6:55), but the same verb eventually became the ordinary verb in Greek meaning “eat.” (John, CHAPTER 6 | USCCB, n.d.)

Vivian Amu comments that today’s readings allow us to consider the transformative power of God’s grace, the intentionality of divine intervention, and how encountering Christ reshapes our identity, beliefs, and actions.

During this week of Easter, let us remain open to God’s work within us, even when it disrupts our comfort zones or calls us to reconsider deeply held beliefs. Let us cultivate an active and consuming faith, like the bread Jesus offers, which sustains us through life trials and empowers us to serve others with compassion and grace. May we embody a spirituality that is dynamic, resilient, and deeply rooted in the life-giving truth of Christ. A spirituality that changes us and inspires us to be agents of change in the world around us. Tell everyone about your encounter with Christ this Easter.

Risen Lord, help me remain open to change when my path is disrupted. Guide me towards purpose and redemption, offering new beginnings rooted in grace and truth. (Amu, 2025)

Don Schwager quotes “Abiding in Christ,” by Augustine of Hippo, 354-430 A.D.

" Jesus recommended to us His Body and Blood in bread and wine, elements that are reduced into one out of many constituents. What is meant by eating that food and taking that drink is this: to remain in Christ and have Him remaining in us." (excerpt from Sermon on John 26,112) (Schwager, n.d.)

The Word Among Us Meditation on Acts 9:1-20 comments that Ananias took a great risk and obeyed the Lord. And the rest is history!

God is still changing people’s hearts, even those who seem to be the least deserving or the hardest to reach. So follow Ananias’ example and go! Pray for conversion for those who are far from the Lord. Pray for those who are actively persecuting the Church. Pray for those whose lives seem like an irreparably broken mess. And don’t be too surprised if you sense him telling you to share his good news or to offer to pray with someone you least expect!

“Lord, I trust in your power to change any heart!” (Meditation on Acts 9:1-20, n.d.)

Friar Jude Winkler comments that the Acts passage is one of three concerning the conversion of Paul. The authority of the High Priest in Damascus is in question. Friar Jude comments on the challenge of Jesus' proclamation about His Body and Blood as the Bread of Life Discourse extends the realized eschatology in John’s Gospel to the future eschatology of another world.

Fr. Richard Rohr, OFM, explains that a primary or foundational sense of order can sustain us in times of exile and disorder. 

Sincerely religious people, trained in forgiveness, exodus, exile, and crucifixion, should be the readiest and most prepared for this full journey into unconditional love, but up until now that has only been the case in a small remnant of every group. These are the evolved people whom we called “saints” and “prophets.” Like Moses, Jeremiah, Harriet Tubman, the suffragettes, and others, they always emerge before, during, and after any big societal event—be it a disaster or a major rearrangement of the historical reality. (Rohr, n.d.)

We ponder the transformation of Saul and reflect on how we have responded to “road to Damascus” events on our journey.

References

Acts of the Apostles, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved May 9, 2025, from https://bible.usccb.org/bible/acts/9?1 

Amu, V. (2025, May 9). Creighton U. Daily Reflection. Online Ministries. Retrieved May 9, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/050925.html 

John, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved May 9, 2025, from https://bible.usccb.org/bible/john/6? 

Meditation on Acts 9:1-20. (n.d.). The Word Among Us: Homepage. Retrieved May 9, 2025, from https://wau.org/meditations/2025/05/09/1269845/ 

Psalms, PSALM 117 | USCCB. (n.d.). Daily Readings. Retrieved May 9, 2025, from https://bible.usccb.org/bible/psalms/117?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved May 9, 2025, from https://cac.org/daily-meditations/restored-by-divine-love/ 

Schwager, D. (n.d.). He Who Eats This Bread Will Live Forever. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 9, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=may9 

Judgement and Guides

The texts from the Roman Catholic Lectionary today invite us to give thanks for our relationship with Christ and reflection on the distractions and self instruction that may be leading us away from His Guidance.

Impact on Judgement

The reading from Second Thessalonians expresses Thanksgiving and alludes to the Judgement at Christ’s Coming.

* [1:1–2] On the address, see note on Rom 1:1–7 and cf. 1 Thes 1:1.

* [1:3–12] On the thanksgiving, see note on Rom 1:8 and cf. 1 Thes 1:2–10. Paul’s gratitude to God for the faith and love of the Thessalonians (2 Thes 1:3) and his Christian pride in their faithful endurance (2 Thes 1:4–5) contrast with the condemnation announced for those who afflict them, a judgment to be carried out at the parousia (2 Thes 1:6–10), which is described in vivid language drawn from Old Testament apocalyptic. A prayer for the fulfillment of God’s purpose in the Thessalonians (2 Thes 1:11–12) completes the section, as is customary in a Pauline letter (cf. 1 Thes 1:2–3).

* [1:10] Among his holy ones: in the Old Testament, this term can refer to an angelic throng (cf. also Jude 14), but here, in parallel with among all who have believed, it can refer to the triumphant people of God.

* [1:12] The grace of our God and Lord Jesus Christ: the Greek can also be translated, “the grace of our God and of the Lord Jesus Christ.” (2 Thessalonians, CHAPTER 1 | USCCB, n.d.)

Psalm 96 offers praise to God Who Comes in Judgement.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96 | USCCB, n.d.)

In the Gospel of Matthew, Jesus calls out the Blind Guides

* [23:13–36] This series of seven “woes,” directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see note on Mt 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action (Mt 23:3) and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Mt 23:5).

* [23:13] You lock the kingdom of heaven: cf. Mt 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf. Lk 11:52 where the accusation against the “scholars of the law” (Matthew’s scribes) is that they “have taken away the key of knowledge.”

* [23:14] Some manuscripts add a verse here or after Mt 23:12, “Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation.” Cf. Mk 12:40; Lk 20:47. This “woe” is almost identical with Mk 12:40 and seems to be an interpolation derived from that text.

* [23:15] In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66–70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally, “proselyte,” a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see note on Mt 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him.

* [23:16–22] An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf. Mt 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Mt 5:33–37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms. (Matthew, CHAPTER 23 | USCCB, n.d.)

Michael Kavan asks himself – Like the scribes and Pharisees, “have I set up impediments in my life that keep me from accepting Jesus as the Christ and from entering the Kingdom of heaven?”

Is it arrogancy, hypocrisy, showmanship, or flat out not abiding by my sacramental oath to love God and to do so with all my heart. I pray that through humility and reflection that I may better understand my faults and better prepare to honor God in the manner that Jesus taught us. (Kavan, n.d.)

Don Schwager quotes “Shutting the Kingdom of Heaven,” by Origen of Alexandria (185-254 AD)

"There are those who dare to say that God is not good because of the curses in his law that he places against their sin. And yet the one who is truly the Son of God who gave that same law is also the same one who put blessings into the law. The same God who provides blessings for those who are saved in a similar way applies curses which he placed in the law against sinners. 'Woe,' he says. Woe to you and to those hearing these things who plead the God of the law and yet do not understand that these words were spoken by God in a kindly way. So we understand why Jesus said, 'Woe to you, scribes and Pharisees.' They believe that it is in fact a good thing to pronounce these curses against sinners. They consider the arrangement of the law's curses to be a part of God's design. The chiding father frequently urges his advice on his son for his improvement - advice that may seem to be a curse. He does not wish the curses to be actualized, however, but rather he desires to avert him from even more such curses." (excerpt from COMMENTARY ON MATTHEW 13) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 23:13-22 comments that one way we can “lock” ourselves out of God’s kingdom is to get so caught up in worldly pleasures and concerns that this world becomes the kingdom we inhabit most of the time. That could lead us to neglect our daily time with the Lord or even to skip Mass at times. As a result, we end up missing the opportunity to receive the mercy, grace, and nourishment that we need to live as citizens of heaven.

Many of the Pharisees and scribes missed out on the invitation that Jesus was offering them to enter into the new kingdom he was inaugurating. But you don’t have to. Every day you face the choice of whether you will embrace God’s kingdom and its values. Let’s make sure we “unlock” any doors of our hearts that we may have closed and say yes to the Lord!

“Lord, I want to live in your heavenly kingdom, now and forever.” (Meditation on Matthew 23:13-22, n.d.)

Friar Jude Winkler comments that the thoughts on the end of the world in 2 Thessalonians suggest an author other than Paul. The theme that the Church is doing very well underlines our responsibility to see the good in each other and praise them for it. Friar Jude reminds us that Jesus' condemnation of the Pharisees is based on the legalism and scrupulosity in their interpretations of the Law.

Fr. Richard Rohr, OFM, describes his own life’s journey from Order, through Disorder, to Reorder. He describes his experience of Reorder.

As time passed, I became simultaneously very traditional and very progressive, and I have probably continued to be so to this day. I found a much larger and even happier garden (note the new garden described at the end of the Bible in Revelation 22:1–2). I fully believe in Adam and Eve now, but on about ten more levels. (Literalism is usually the lowest and least level of meaning.) I no longer fit in with either staunch liberals or strict conservatives. This was my first strong introduction to paradox, and it honed my ability to hold two seemingly opposite positions at the same time. It took most of midlife to figure out what had happened—and how and why it had to happen. (Rohr, n.d.)

We seek the guidance of the Spirit to illuminate for us the attitudes and practices in our lives that are driven by our desires and rules rather than the Way that Jesus invites us to follow.

References

Kavan, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 26, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/082624.html 

Matthew, CHAPTER 23 | USCCB. (n.d.). USCCB. Retrieved August 26, 2024, from https://bible.usccb.org/bible/matthew/23?13 

Meditation on Matthew 23:13-22. (n.d.). The Word Among Us: Homepage. Retrieved August 26, 2024, from https://wau.org/meditations/2024/08/26/1060846/ 

Psalms, PSALM 96 | USCCB. (n.d.). USCCB. Retrieved August 26, 2024, from https://bible.usccb.org/bible/psalms/96?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 26, 2024, from https://cac.org/daily-meditations/growing-in-faith/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 26, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug26 

2 Thessalonians, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 26, 2024, from https://bible.usccb.org/bible/2thessalonians/1?