Persistent Support

The texts from the Roman Catholic Lectionary today reassure us that God responds to our need for support that may differ from our desires.

Prayer and Support

The Reading from the Book of Wisdom cites the cooperation of creation in Israel’s deliverance.

* [18:14–16] These verses attribute to the personified “word” the actions of the Lord mentioned in Ex 12:13–17 (note the role of the “destroyer” in Ex 12:23 and compare Wis 18:22, 25). (Wisdom, CHAPTER 18 | USCCB, n.d.)

* [19:6] The cooperation of creation in Israel’s deliverance (vv. 7–12) under the direction of the Lord is a favorite theme; cf. 16:24–25. (Wisdom, CHAPTER 19|USCCB, n.d.)

Psalm 105 invites us to praise and seek the presence of God.

* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants. (Psalms, PSALM 105 | USCCB, n.d.)

The Gospel of Luke proclaims the Parable of the Persistent Widow.

* [18:1–14] The particularly Lucan material in the travel narrative concludes with two parables on prayer. The first (Lk 18:1–8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy (Lk 18:8). (Luke, CHAPTER 18 | USCCB, n.d.)

Jeremy Graney comments that God too reaches out to us all, expecting attention even if not outright demanding it. An ever-present whisper to reflect on, a pause before an action, or a feeling to decipher on living one’s life.

Too often do I identify with the judge, thinking that I know it all, trying to ignore and avoid that irksome voice from God, inviting me to a truer sense of my purpose. I do not want to have the fears of doubt on whether I am being my best self, asking myself if I am living my truest self - the self that was imagined by God. But God continues to show up, inviting us to look again and to have them be a part of our lives. (Graney, n.d.)

Don Schwager quotes “Persistent prayer transforms iniquity and wickedness into mercy,” by Ephrem the Syrian (306-373 AD).

"How was that unjust judge immoral and wicked? How was the upright judge gracious and just? The first in his iniquity was not willing to vindicate the widow, and in his wickedness, he was not willing to put her mind at rest. The justice of God knows how to vindicate, and his grace discerns how to give life. The iniquity of this wicked judge was contrary to the justice of God, and the wickedness of this rebel was in opposition to the grace of the gentle One. His wickedness therefore was stubbornness, for it dared to go against the fear of God. His boldness was stubborn, for it refused the lowly person."

"These two were stubborn, but persistent prayer was even more stubborn. The persistence of the widow humiliated both the iniquity that was rebelling against God and the boldness that was behaving arrogantly towards human beings. She subjected them to her will, so that they might provide her with a vindication over her adversary. Persistence transformed these two bitter branches, and they bore sweet fruit that was against their nature. The iniquity of the judge brought about a righteous judgment and a just retribution for the falsely accused woman. His wickedness gave peace to the afflicted one, although iniquity does not know how to judge, and wickedness does not know how to give refreshment. Persistence forced these two evil and bitter branches to give good fruit against their nature. If we persist in prayer, we should be even more able to prevail on the grace and justice of God to give us fruit that agrees with their nature. Let justice vindicate us, and let grace refresh us. Accordingly, the fruit of justice is the just reward of the oppressed, while the giving of refreshment to the afflicted is the fruit of grace." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 16.16.6) (Schwager, n.d.)

The Word Among Us Meditation on Luke 18:1-8 comments that we know that prayer is not supposed to be a task that we perform in order to get whatever result that we want. If that were the case, it would make sense for us to grow weary if our prayers don’t get answered in good time. But what if the persistence Jesus is looking for is the persistence of faith, not of saying enough prayers with just the right amount of intensity?

Maybe, in the end, it would be most helpful if we looked at God, our heavenly Father, as the truly persistent One! He’s the One who comes knocking on the door of our hearts every day, asking us to trust him. He’s the One who never gives up on us, even when we are praying extra hard but not saying, “Your will be done” (Matthew 6:10). And he’s the One who is always asking us to answer his deepest desire—his desire for us to trust him with our whole lives!

“Lord, help me to persist in humble trusting faith.” (Meditation on Luke 18:1-8, n.d.)

Friar Jude Winkler comments that a strange fierce warrior appears in the Wisdom passage when God intervened in Exodus and performed wonders. We should recognize God in all things around us. The Gospel of Luke urges us to persevere in prayer using a parable to show the widow who keeps nagging. God will hear when we pray, but as a loving parent, who gives what we need. We  persevere and God will give us an answer. We may not receive what we want but what we need. Friar Jude encourages a spirit of chutzpah that sees God as a friend who listens to us. Jewish tradition tells us to tell God exactly what we need.

Fr. Mike Schmitz compares the story of the rich young man to the story of Zacchaeus, highlighting the difference in their willingness to follow Christ with their whole hearts. Looking at the stories of these young men, Fr. Mike invites us to reflect on our willingness to follow Christ with all that we are and all that we have. Today we read Luke 17-19 and Proverbs 26:13-16.

Fr. Richard Rohr, OFM, introduces Randy and Edith Woodley who describe some of the different ways Native American tribes have traditionally honored the sacramental nature of reality.

Our tangible spirituality as Native Americans includes ceremonies and traditions. For instance, each year the Karuk people of northern California have an annual Earth renewal ceremony, in which they take seriously their role as humans to heal the Earth. Ceremony may be associated with personal worship and also practiced communally, such as through Earth renewal ceremonies. Ceremonies that began ages ago, as a way of recreating the seasons or renewing the Earth, have now taken on more personal meanings….

How might you think about ceremony in your own life? Have you looked into the meaning of symbols in your own ancestry? Is there a group with whom you talk about spiritual things? Could the group come up with a practice that connects you to the land or water—even something small? (Rohr, n.d.)

We seek the guidance of the Spirit as we navigate the tension between patience and perseverance in presenting our needs and wants in prayer to God.

References

Graney, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 15, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-15-2025 

Luke, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/luke/18?1 

Meditation on Luke 18:1-8. (n.d.). Word Among Us. Retrieved November 15, 2025, from https://wau.org/meditations/2025/11/15/1429817/ 

Psalms, PSALM 105 | USCCB. (n.d.). Daily Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/psalms/105 

Rohr, R. (n.d.). Sacramental Reality: Weekly Summary. Center for Action and Contemplation. Retrieved November 15, 2025, from https://cac.org/daily-meditations/sacramental-reality-weekly-summary/ 

Schwager, D. (n.d.). Always Pray and Do Not Lose Heart. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 15, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Wisdom, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/wisdom/18?14 

Wisdom, CHAPTER 19|USCCB. (n.d.). Daily Bible Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/wis/19?6#27019006 

Prayer and Mercy

The texts from the Roman Catholic Lectionary today invite us to contemplate our exercise of mercy especially as we are reminded in prayer of the mercy of God that we have known.

"A Thin Place"

 

The reading from the Prophet Jonah describes his anger at the mercy shown to Nineveh.

* [4:11] A selfish Jonah bemoans his personal loss of a gourd plant for shade without any concern over the threat of loss of life to the Ninevites through the destruction of their city. If a solicitous God provided the plant for a prophet without the latter’s effort or merit, how much more is God disposed to show love and mercy toward all people, Jew and Gentile, when they repent of their sins and implore divine pardon. God’s care goes beyond human beings to all creation, as in Job 38.1

 

Jonah is reproved by God. Psalm 86 is a supplication for help against enemies.

* [Psalm 86] An individual lament. The psalmist, “poor and oppressed” (Ps 86:1), “devoted” (Ps 86:2), “your servant” (Ps 86:2, 4, 16), “rescued…from the depths of Sheol” (Ps 86:13), attacked by the ruthless (Ps 86:14), desires only God’s protection (Ps 86:1–7, 11–17).2 

In the Gospel of Luke, Jesus prays The Lord’s Prayer.

* [11:1–4] The Matthean form of the “Our Father” occurs in the “Sermon on the Mount” (Mt 6:9–15); the shorter Lucan version is presented while Jesus is at prayer (see note on Lk 3:21) and his disciples ask him to teach them to pray just as John taught his disciples to pray. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Lk 11:3), forgiveness (Lk 11:4), and deliverance from the final trial (Lk 11:4). See also notes on Mt 6:9–13.3 

David Crawford comments that forgiveness and prayer bless and enrich our lives.  These are also tools that often are underutilized and perhaps even neglected.  The psalmist tells us that our God mercifully and graciously forgives, and Jesus teaches us to ask for that forgiveness.  He then reminds us that we are not just to receive forgiveness, but to extend it as well.

The Gospel reading today is quite familiar, with Luke’s take on the prayer Jesus taught.  As simple as this wonderful prayer is, it has a rich wisdom to it, especially with regards to forgiveness.  Forgiveness is good for us, both in the giving and the receiving.  Different translations of this beautiful prayer use different words for what needs forgiving.  I have heard debts, trespasses and sins used (Luke mixes sins and debts), and each can be useful as I contemplate what, who and how to forgive.4 

Don Schwager quotes “The privilege and responsibility of calling God Father,” by Cyril of Alexandria (376-444 AD).

"For the Savior said, 'When you pray, say, 'Our Father.' And another of the holy Evangelists adds, 'who art in heaven' (Matthew 6:9)... He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: 'I said, you are gods, and all of you children of the Most High' (Psalm 82:6). He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God 'Father,' as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons. He commands us, therefore, to take boldness and say in our prayers, 'Our Father.'"(excerpt from COMMENTARY ON LUKE, HOMILY 71)5 

The Word Among Us Meditation on Jonah 4:1-11 comments that we can probably all think of times when we’ve been angry with God. But unlike Jonah, we may not have been so free to tell him how we were feeling. Maybe it’s because we think it’s a sin to be upset with the Lord. But anger is an emotion, and as such it is neither good nor bad. It’s what we do with it that matters. And the best thing we can do is to talk to the Lord about our feelings. When our anger flares up, we can look at it as we would look at the warning light on the dashboard of a car: maybe God wants to reveal to us what’s going on “under the hood”—what’s behind our feelings.

But the truth is, God does care. He cares for every hair on our head, every beat of our heart. He especially cares about how we are feeling, and he wants us to be honest and talk to him about it. Only then can he begin to lead us through a process of healing and restoration. That’s what he did for Jonah through the lesson of the gourd plant (Jonah 4:5-11). He will do the same for us, as long as we trust in him and believe that even when we are angry with him, he will never be angry with us. “Lord, when I am feeling angry with you, give me the courage to express it so that I can receive your healing touch.”6 

Friar Jude Winkler explains how Jonah learns that even the cruel Ninevites are brothers and sisters to God. In Lukes’s Gospel, Jesus shares the petitions that are central to the Lord’s Prayer. Friar Jude reminds us of the counter cultural message in addressing God as “Abba” and being people who forgive as God forgives.

 

Fr. Richard Rohr, OFM, shares how St Francis of Assisi responded to the rising tide of “consumer” culture, in which Francis’ father was fully engaged as a wealthy merchant. Francis refused to be a “user” of reality—buying and selling it to personal advantage (the I-it relationship). In fact, that is what he vigorously reacted against, and why he granted personal subjectivity to sun, moon, wind, animals, and even death, by addressing them as brother, sister, friend, and mother.

With the exception of Indigenous peoples, the sacramental meaning of the world was largely lost until its more recent rediscovery by seers and seekers like Teilhard de Chardin, Thomas Berry, Wendell Berry, Sallie McFague, Ilia Delio, Bill Plotkin, Mary Oliver, and Brian Swimme, to name a few luminaries. We Catholics ended up limiting “sacramentals” to things like religious medals, blessed candles, and holy water, instead of honoring the inherent holiness of the earth’s ores, beeswax, and H2O that actually formed them.7 

As we pray, we extend forgiveness and seek mercy for our neglect of the cry of the poor and the cry of the earth.

 

References

1	(n.d.). Jonah, CHAPTER 4 | USCCB. Retrieved October 6, 2021, from https://bible.usccb.org/bible/jonah/4
2	(n.d.). Psalms, PSALM 86 | USCCB. Retrieved October 6, 2021, from https://bible.usccb.org/bible/psalms/86
3	(n.d.). Luke, CHAPTER 11 | USCCB. Retrieved October 6, 2021, from https://bible.usccb.org/bible/luke/11
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved October 6, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/100621.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved October 6, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=oct6
6	(n.d.). Mass Readings and Catholic Daily Meditations for October 6, 2021. Retrieved October 6, 2021, from https://wau.org/meditations/2021/10/06/213358/
7	(n.d.). Richard Rohr's Daily Meditations - Center for Action and .... Retrieved October 6, 2021, from https://cac.org/a-sacramental-universe-2021-10-06/