Choosing Imperfect Humility

 The texts from the Roman Catholic Lectionary on the Twenty-sixth Sunday in Ordinary Time challenge us to consider humility as the ground from which we make our choices.

Humble Walking with the Lord

The Reading from the Prophet Ezekiel rejects the idea that punishment is transferred from one generation to the next.

* [18:25] The LORD’s way is not fair: this chapter rejects the idea that punishment is transferred from one generation to the next and emphasizes individual responsibility and accountability. (Ezekiel, CHAPTER 18 | USCCB, n.d.)

Psalm 25 presents expressions of confidence in God who forgives and guides.

* [Psalm 25] A lament. Each verse begins with a successive letter of the Hebrew alphabet. Such acrostic Psalms are often a series of statements only loosely connected. The psalmist mixes ardent pleas (Ps 25:1–2, 16–22) with expressions of confidence in God who forgives and guides. (Psalms, PSALM 25 | USCCB, n.d.)

The Reading from the Letter of Paul to the Philippians is a Plea for Unity and Humility

* [2:1–11] The admonition to likemindedness and unity (Phil 2:2–5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit. The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6–11) and his humbling of self and obedience to the point of death (Phil 2:8). (Philippians, CHAPTER 2 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents the Parable of the Two Sons.

* [21:28–32] The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.

* [21:31] Entering…before you: this probably means “they enter; you do not.”

* [21:32] Cf. Lk 7:29–30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you…way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see note on Mt 3:14–15. (Matthew, CHAPTER 21 | USCCB, n.d.)

Anish Kochanichottil, SJ, comments that the “inordinate attachment” Saint Ignatius of Loyola talks about is what pulls him away from doing what is right and what is good in the sight of God.

This makes me ask myself, especially when I am unhappy, “What am I clinging to? What are my attachments? It could be a person, an idea, an expectation, power or possession.”

Today I am invited to change, to let go, to make the right decisions in order to be free and happy. The second reading reminds me that Jesus, even though was in the form of God, did not cling to equality with God. He did not cling to a good life or comfort. He emptied himself, became like one of us and died on the cross.

This self-emptying is what all of us are asked to ponder today. You and I need that trust and faith in our heavenly Father to let go, to change and to become better. (Kochanichottil, 2026)

Don Schwager quotes “The Father and his two sons,” author unknown, from the 5th century A.D.

"Who is this if not the God who created all people and loves them with a fatherly affection, the God who preferred to be loved as a father rather than feared as a lord, even though he was Lord by nature? On this account, at the beginning of the commandments of the law, he did not say, 'You shall fear the Lord with all your heart' but 'you shall love the Lord with all your heart' (Deuteronomy 6:5). To elicit love is not characteristic of a lord but of a father. Of the two sons in this parable, the older one represents the Gentiles, since they come from their father Noah. The younger son represents the Jews, who come from Abraham. 'And approaching the first, he said, "Son, go and work today in my vineyard." 'Today' refers to this present age. How did he speak to his sons? He didn't address them face to face like man, but he spoke to the heart, like God. Man only utters words to the ear, but God supplies understanding to the mind." (excerpt from an incomplete Commentary on the Gospel of Matthew, HOMILY 40) (Schwager, n.d.)

Friar Jude Winker comments on the texts for today. Ezekiel speaks about the bad one who turns to the good and the good one who turns to evil and punishment. The person is getting what he has chosen. The Philippians were liked by Paul and he teaches them to consider the other as more important than themselves and live a life of service. Jesus emptied Himself of his divinity and took the form of a slave and a human being. He is a Being in the form of God, yet he emptied Himself. Jesus took on our flesh. How much did he know? He was one like us except in sin. Friar Jude ponders if this is the exaltation, the reward, or is the cross the exaltation where we see who God truly is on the cross most clearly. In Hebrew literature citing two extremes means to include everything in between. ALL bow down to the Holy Name. Friar Jude notes this  requires us to treat It with reference too.

The Word Among Us Meditation on Philippians 2:1-11 comments that when we hear St. Paul calling us to be “of the same mind” and “united in heart,” it can seem almost impossible (Philippians 2:2). It’s hard enough staying civil and polite, but to actually be united in heart and mind? Can we even do that? Paul seems to think we can. So let’s consider how we can apply his words to our lives today.

So how can we embrace this calling? One way is to ask yourself if you should be spending less time taking in the news, political commentary, or celebrity gossip and more time serving God. The simple act of putting your energy toward listening to God and being among his people will bring down dividing walls and empower you to follow Jesus’ command to love all of your brothers and sisters.

So enjoy the benefits of our connected world, but remember to guard the true, lasting unity of your family in Christ.

“Jesus, help me to hear your call to unity and respond with love.” (Meditation on Philippians 2:1-11, 2026)

Father Richard Rohr reflects on his first encounter with the writings of Saint Thérèse of Lisieux (1873–1897) as a young man.

It was her underlying spirituality, complemented by Francis of Assisi and Franciscanism, that got me through the seminary. It wasn’t the academic teaching I was being given by the professors, which was still tainted with legalism, and where the unspoken premise was basically, “If you’re perfect, if you do it right, God will love you.” That was the underlying assumption, and it was—and still is—utterly false. I guess I trusted Thérèse because what she wrote felt like common sense to me. Most of my confessors were legalists, and I would just quietly think to myself, “Okay, they’re going to say that, but I know it’s not true.”

It was an important antidote to my own inclination to perfectionism as a “one” on the Enneagram (although I didn’t have the language for it at the time). We “one’s” set a standard of perfection by our own self-centered definition, and so we’re always defeated. We define the rules and then we can’t live up to them. Thérèse is the best counterweight to any theology or spirituality of perfectionism. She was my liberation. I just didn’t believe in it anymore. It simply wasn’t true. (Rohr, n.d.)

We seek the Wisdom of the Spirit to be open to those events in life which can be opportunities to affirm our “Yes” to work in the vineyard of the Lord even if our initial response was non committal or “No”.

References

Ezekiel, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved September 27, 2026, from https://bible.usccb.org/bible/ezekiel/18? 

Kochanichottil, A. (2026, September 27). Daily Reflection September 27, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 27, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-27-2026 

Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved September 27, 2026, from https://bible.usccb.org/bible/matthew/21?28 

Meditation on Philippians 2:1-11. (2026, September 27). The Word Among Us. Retrieved September 27, 2026, from https://wau.org/meditations/2026/09/27/1678507/ 

Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 27, 2026, from https://bible.usccb.org/bible/philippians/2? 

Psalms, PSALM 25 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 27, 2026, from https://bible.usccb.org/bible/psalms/25?4

Rohr, R. (n.d.). An Influential Teacher. Center for Action and Contemplation. Retrieved September 27, 2026, from https://cac.org/daily-meditations/an-influential-teacher/ 

Schwager, D. (n.d.). Which Son Did the Father's Will? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 27, 2026, from https://www.dailyscripture.net/daily-meditation/? 

Suffering With Healing

The texts from the Roman Catholic Lectionary today resonate with the isolation that we may maintain from people on our journey who are ostracized and need the touch of Jesus followers.

Healing our Suffering

The reading from the Book of Leviticus offers advice concerning skin diseases like leprosy describing varieties and symptoms.

* [13:1–14:57] These chapters deal with scaly or fungal infections (Hebrew ṣāra‘at). The older translation “leprosy” is misleading because ṣāra‘at refers to not just one but several chronic and enduring skin diseases in human beings. The disease known as “leprosy” (Hansen’s disease) is probably not included among the conditions described in the chapter. Also the term ṣāra‘at refers to fungal growths in fabrics and on the walls of houses. The reason why these conditions, and not other diseases, were considered unclean may be that they were quite visible, associated with death (cf. Nm 12:9–12), and traditionally connected with punishment by the deity (Lv 14:34; Dt 28:27, 35; 2 Sm 3:29; 2 Kgs 5:26–27; 2 Chr 26:16–21). (Leviticus, CHAPTER 13, n.d.)

Psalm 32 praises the Joy of Forgiveness.

* [Psalm 32] An individual thanksgiving and the second of the seven Penitential Psalms (cf. Ps 6). The opening declaration—the forgiven are blessed (Ps 32:1–2)—arises from the psalmist’s own experience. At one time the psalmist was stubborn and closed, a victim of sin’s power (Ps 32:3–4), and then became open to the forgiving God (Ps 32:5–7). Sin here, as often in the Bible, is not only the personal act of rebellion against God but also the consequences of that act—frustration and waning of vitality. Having been rescued, the psalmist can teach others the joys of justice and the folly of sin (Ps 32:8–11). (Psalms, PSALM 32, n.d.)

In the reading from the First Letter of Paul to the Corinthians we are instructed to seek the good of others.

* [10:32–11:1] In summary, the general rule of mutually responsible use of their Christian freedom is enjoined first negatively (1 Cor 10:32), then positively, as exemplified in Paul (1 Cor 10:33), and finally grounded in Christ, the pattern for Paul’s behavior and theirs (1 Cor 11:1; cf. Rom 15:1–3). (1 Corinthians, CHAPTER 10, n.d.)

In the Gospel of Mark, Jesus cleanses a Leper.

* [1:40] A leper: for the various forms of skin disease, see Lv 13:1–50 and the note on Lv 13:2–4. There are only two instances in the Old Testament in which God is shown to have cured a leper (Nm 12:10–15; 2 Kgs 5:1–14). The law of Moses provided for the ritual purification of a leper. In curing the leper, Jesus assumes that the priests will reinstate the cured man into the religious community. See also note on Lk 5:14. (Mark, CHAPTER 1, n.d.)

Mary Lee Brock comments that Jesus is living in that tension of wanting to be available to all who express their faith while also feeling the human limits of exhaustion. It is no wonder he asked the man he healed of leprosy to stay quiet.

As I anticipate the beginning of my Lenten journey this week, I pray with these questions: How can I support those who are excluded based on rules and laws? When have I been too afraid to ask for and accept God’s mercy? How can I help disrupt systems of oppression in the way of Jesus? And I pray for the grace to know how best to give glory to God.

I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation. (Brock, 2024)

Don Schwager quotes “Why did Jesus touch the leper,” by Origen of Alexandria (185-254 AD)

"And why did [Jesus] touch him, since the law forbade the touching of a leper? He touched him to show that 'all things are clean to the clean' (Titus 1:15). Because the filth that is in one person does not adhere to others, nor does external uncleanness defile the clean of heart. So he touches him in his untouchability, that he might instruct us in humility; that he might teach us that we should despise no one, or abhor them, or regard them as pitiable, because of some wound of their body or some blemish for which they might be called to render an account... So, stretching forth his hand to touch, the leprosy immediately departs. The hand of the Lord is found to have touched not a leper, but a body made clean! Let us consider here, beloved, if there be anyone here that has the taint of leprosy in his soul, or the contamination of guilt in his heart? If he has, instantly adoring God, let him say: 'Lord, if you will, you can make me clean.'" (excerpt from FRAGMENTS ON MATTHEW 2.2-3) (Schwager, n.d.)

The Word Among Us Meditation on Mark 1:40-45 comments that while we might not be afflicted with leprosy, there is something that can cut us off from God and isolate us from other people: our sin. But on the cross, Jesus took on himself our sins and those of the whole world. By his resurrection, he destroyed the power of sin and death. Sin has no hold on him, and he does not fear it. Each time we come to him in repentance, seeking healing and restoration, he replies to us as he did to the man with leprosy: “I do will it. Be made clean” (Mark 1:41).

So come to Jesus with your sins. Bring to him your isolation and suffering. He won’t pull away from you. He is the pure One who removes all of your impurity. He is the holy One who takes on your sin and strips it of its power over you. Like the man suffering from leprosy, don’t be afraid to approach Jesus. Let him bring you restoration and healing!

“Jesus, in my weakness and need, I come to you! Cleanse me and make me whole.” (Meditation on Mark 1:40-45, n.d.)

Friar Jude Winkler notes the cultic liturgical instructions in Leviticus for dealing with contagious skin disease. Leprosy was identified later as a serious skin contagion. Paul emphasizes that we need to act in a way that gives no offense but offers respect to others and their customs. Friar Jude notes that the proclamation of healing by the leper results in Jesus seeking isolation in a deserted place.

Fr. Richard Rohr, OFM, shares how studying the mystics can transform us and help us meet the needs of our times.

Mystics have plumbed the depths of both suffering and love, and emerged with depths of compassion for the world, and a learned capacity to recognize God within themselves, in others, and in all things. If we can read the mystics with an attitude of simple mindfulness, the insights and practices they share can equip us with a deep and embracing peace, even in the presence of the many kinds of limitations and suffering that life offers us. From such contact with the deep rivers of grace, we can live our lives from a place of nonjudgment, forgiveness, love, and a quiet contentment with the ordinariness of our lives—knowing now that it is not ordinary at all!

By applying the wisdom of the mystics to our daily and even momentary outlooks, we will be able to bring open-heartedness into the lives we lead and the work we do. Then we might just be able to recognize that the ordinary path can also be the way of the mystic. It is all a matter of the eyes and the heart.

Studying the mystics, and hopefully identifying with them in at least some small way, allows us into the seemingly simple yet always profound realm of those who have found their way close to God and all of creation. The path of the mystic is within our reach. [2] (Rohr, 2024)

We are nudged by the Spirit to contemplate the lives of people who are outcast and shunned and to seek openness to their needs in our actions.

References

Brock, M. L. (2024, February 11). Creighton U. Daily Reflection. Online Ministries. Retrieved February 11, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/021124.html 

Leviticus, CHAPTER 13. (n.d.). USCCB. Retrieved February 11, 2024, from https://bible.usccb.org/bible/leviticus/13?1 

Mark, CHAPTER 1. (n.d.). USCCB. Retrieved February 11, 2024, from https://bible.usccb.org/bible/mark/1?40 

Meditation on Mark 1:40-45. (n.d.). The Word Among Us: Homepage. Retrieved February 11, 2024, from https://wau.org/meditations/2024/02/11/893042/ 

1 Corinthians, CHAPTER 10. (n.d.). USCCB. Retrieved February 11, 2024, from https://bible.usccb.org/bible/1corinthians/10?31 

Psalms, PSALM 32. (n.d.). USCCB. Retrieved February 11, 2024, from https://bible.usccb.org/bible/psalms/32?1 

Rohr, R. (2024, February 11). The Wisdom of the Mystics — Center for Action and Contemplation. CAC Daily Meditations. Retrieved February 11, 2024, from https://cac.org/daily-meditations/the-wisdom-of-the-mystics/ 

Schwager, D. (n.d.). The Lord Jesus Can Make Me Clean. Daily Scripture net. Retrieved February 11, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=feb11