The Word of Healing

 The texts from the Roman Catholic Lectionary today challenge us to retrieve from our lamentation over our losses the call to be a word of hope to fellow travelers both grand and little.

Healing and Hope

The Reading from the Book of Lamentations presents The Lord’s Wrath and Zion’s Ruin.

* [2:11] My eyes are spent with tears, my stomach churns: the poet appropriates the emotional language used by Zion in 1:16 and 1:20 to express a progressively stronger commitment to her cause. After describing the systematic dismantling of the city in vv. 5–9, the poet turns to the plight of the inhabitants in vv. 10–12. It is the description of children dying in the streets that finally brings about the poet’s emotional breakdown, even as it did for Zion in 1:16.

* [2:13] To what can I compare you…?: the author calls attention to the poetic task: to find language that speaks adequately of the atrocities and incomparable suffering experienced by Zion, and thus to attempt to offer comfort. (Lamentations, CHAPTER 2 | USCCB, n.d.)

 Psalm 74 is a lament sung when the enemy invaded the Temple.

* [Psalm 74] A communal lament sung when the enemy invaded the Temple; it would be especially appropriate at the destruction of Jerusalem in 587 B.C. Israel’s God is urged to look upon the ruined sanctuary and remember the congregation who worshiped there (Ps 74:1–11). People and sanctuary are bound together; an attack on Zion is an attack on Israel. In the second half of the poem, the community brings before God the story of their origins—their creation (Ps 74:12–17)—in order to move God to reenact that deed of creation now. Will God allow a lesser power to destroy the divine project (Ps 74:18–23)? (Psalms, PSALM 74 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents Healing of a Centurion’s Servant and Cure of Peter’s Mother-in-Law.

* [8:5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see note on Mt 14:1.

* [8:8–9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus’ mere word.

* [8:10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Lk 7:9, “not even in Israel.” But that seems to be due to a harmonization of Matthew with Luke.

* [8:11–12] Matthew inserts into the story a Q saying (see Lk 13:28–29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (Mt 13:42, 50; 22:13; 24:51; 25:30). It is found elsewhere in the New Testament only in Lk 13:28.

* [8:14–15] Cf. Mk 1:29–31. Unlike Mark, Matthew has no implied request by others for the woman’s cure. Jesus acts on his own initiative, and the cured woman rises and waits not on “them” (Mk 1:31) but on him.

* [8:16] By a word: a Matthean addition to Mk 1:34; cf. 8:8.

* [8:17] This fulfillment citation from Is 53:4 follows the MT, not the LXX. The prophet speaks of the Servant of the Lord who suffers vicariously for the sins (“infirmities”) of others; Matthew takes the infirmities as physical afflictions. (Matthew, CHAPTER 8 | USCCB, n.d.)

Rev. Rashmi Fernando, SJ, comments that the Gospel today is a reminder that Christ’s mission is always to heal, restore, and give life. He enters our fears, our wounds, our anxieties, our disappointments, and our brokenness. He still bears our infirmities and carries our burdens.

Perhaps the Lord is inviting us today to become like the centurion: humble enough to admit our need, compassionate enough to care for others, and trusting enough to believe that one word from Christ can change everything.

 

Three questions to ponder:

1.    In what areas of my life have I limited God’s power to my own expectations, assumptions, or understanding?

2.    In what areas of my life do I feel called to approach Jesus with the humility, trust, and faith of the centurion, recognizing my deep need for His grace and healing?

3.    Who is the “servant” in my life today—a family member, friend, colleague, stranger, or even an enemy—for whom I am called to intercede, care, and pray with humility, compassion, and faith? (Fernando, n.d.)

Don Schwager quotes “Welcoming the Lord Jesus with expectant faith and humility,” by Augustine of Hippo, 354-430 A.D.

"When the Lord promised to go to the centurion's house to heal his servant, the centurion answered, 'Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed.' By viewing himself as unworthy, he showed himself worthy for Christ to come not merely into his house but also into his heart. He would not have said this with such great faith and humility if he had not already welcomed in his heart the One who came into his house. It would have been no great joy for the Lord Jesus to enter into his house and not to enter his heart. For the Master of humility both by word and example sat down also in the house of a certain proud Pharisee, Simon, and though he sat down in his house, there was no place in his heart. For in his heart the Son of Man could not lay his head" (Matthew 8:20). (excerpt from SERMON 62.1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 8:5-17 comments that the faith of this Gentile amazed Jesus! It was simple and sure, just the kind of faith that God was looking for. And it’s a great example for us. We don’t have to prove our worthiness in order to come to Jesus with our needs.

So let’s bring our needs before Jesus today with the kind of faith that the centurion showed—a faith that amazed and pleased Jesus. Let’s approach the Lord in humility, knowing that we can’t come to him on our own merit. But let’s also come with the confidence that a mere word from Jesus has the power to move mountains.

“Lord, though I am not worthy, I trust in your power and your love. Say the word, and heal me and those for whom I pray.” (Meditation on Matthew 8:5-17, n.d.)

Friar Jude Winkler comments on the texts for today In Lamentations, a section that laments the destruction of Jerusalem and the sufferings the people undergo. We don’t have to hide our emotions but like the Jews we want God to be part of our sufferings . Our devotion to the Sacred is God seeing that our hearts are broken. The centurion does not have to require Jesus to come to his home This is a gracious act as Jesus would be considered unclean. The Centurion knows the word will heal that servant. The passage from the Gospel of Matthew becomes a taunt and Matthew cites Isaiah to show how Jesus took away our infirmities and bore our diseases. The belief in One God means God has to be the God of all nations and Jesus fulfills this proclamation in His healing of the centurion’s servant.

Richard Rohr introduces Dr. Luther E. Smith Jr. who describes how singing as a spiritual practice can enable us to embody hope. Dr. Smith comments that Howard Thurman’s meditation “I Will Sing a New Song” builds on the Psalm 40 phrase “He [God] put a new song in my mouth,” which describes the creative response persons “must” make when previous understandings and efforts have proven deficient. In part it reads:

I will sing a new song

I must learn the new song for the new needs.

I must fashion new words born of all the new growth

            of my life—of my mind—of my spirit. [1]

The meditation names a faithful response to hope—a response that births faithful hopefulness. Singing a new song is both a means to and a sign of personal transformation. Transformation to God-centered hopefulness and beloved community is hope’s enlivening purpose…. (Rohr, n.d.)

We contemplate the richness of human culture through which the Spirit is invoked to join our lamentation in the songs and music that help carry us through hope to faith and love.

References

Fernando, R. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved June 27, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-27-2026 

Lamentations, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved June 27, 2026, from https://bible.usccb.org/bible/lamentations/2? 

Matthew, CHAPTER 8 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 27, 2026, from https://bible.usccb.org/bible/matthew/8?5 

Meditation on Matthew 8:5-17. (n.d.). Retrieved June 27, 2026, from https://wau.org/meditations/2026/06/27/1601158/ 

Psalms, PSALM 74 | USCCB. (n.d.). Daily Readings. Retrieved June 27, 2026, from https://bible.usccb.org/bible/psalms/74?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. CAC.org. Retrieved June 27, 2026, from https://cac.org/daily-meditations/hope-in-hard-times-weekly-summary/ 

Schwager, D. (n.d.). Say the Word and My Servant Will Be Healed. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 27, 2026, from https://www.dailyscripture.net/daily-meditation/ 

 

Breath of Life and evil intent

 

The texts from the Roman Catholic Lectionary today invite contemplation of our life and responsibility in Creation and our need to seek transformation from those inner motivations that lead to destruction.

Our role in Creation

 

The reading from the Book of Genesis is another account of the Creation from the Yawhist author.

* [2:4] This is the story: the distinctive Priestly formula introduces older traditions, belonging to the tradition called Yahwist, and gives them a new setting.1

 

Psalm 104 praises God as Creator and Provider.

* [Psalm 104] A hymn praising God who easily and skillfully made rampaging waters and primordial night into a world vibrant with life. The psalmist describes God’s splendor in the heavens (Ps 104:1–4), how the chaotic waters were tamed to fertilize and feed the world (Ps 104:5–18), and how primordial night was made into a gentle time of refreshment (Ps 104:19–23). The picture is like Gn 1:1–2: a dark and watery chaos is made dry and lighted so that creatures might live. The psalmist reacts to the beauty of creation with awe (Ps 104:24–34). May sin not deface God’s work (Ps 104:35)!2 

In the Gospel of Mark, Jesus teaches moral defilement as the only cause of uncleanness.

* [7:17] Away from the crowd…the parable: in this context of privacy the term parable refers to something hidden, about to be revealed to the disciples; cf. Mk 4:10–11, 34. Jesus sets the Mosaic food laws in the context of the kingdom of God where they are abrogated, and he declares moral defilement the only cause of uncleanness.3

 

Barbara Dilly remembers as a young child that her parents would often say, "don't even think about it" when they sensed the potential for greed, deceit, or envy in any of their children. Later they worried about the potential for unchastity and blasphemy in us when they recognized it in other youth.

I don't think it is folly for any of us, no matter what our age, to think about sins in terms of thoughts as well as words and deeds.  How often do we say to ourselves, "don't even think about it?"  I suppose that thought patrol is the Lutheran upbringing in me, it was a big part of our understanding of honoring the Ten Commandments.  We were taught to be on guard that we do not violate those rules in thought, word, and deed.  But instead of reciting all those rules,  I think the best way for me to remember to honor the word of the Lord is to think about Psalm 104.  Several times a day I make a habit of saying as a prayer, "O bless the Lord, O my Soul!"  I pray today that this simple prayer will be a good mantra to consecrate the truth of the greatness, goodness, and glory of the Lord in my heart.  May it be useful to others as well.4

  

Don Schwager quotes “The cycle of bitterness broken by forbearance,” by Tertullian, 160-225 A.D.

 

"Let us, then, his servants, follow our Lord and patiently submit to denunciations that we may be blessed! If, with slight forbearance, I hear some bitter or evil remark directed against me, I may return it, and then I shall inevitably become bitter myself. Either that, or I shall be tormented by unexpressed resentment. If I retaliate when cursed, how shall I be found to have followed the teaching of our Lord? For his saying has been handed down that one is defiled not by unclean dishes but by the words which proceed from his mouth ( Mark 7:15)."(excerpt from ON PATIENCE 8)5

The Word Among Us Meditation on Genesis 2:4-9, 15-17 invites us to take a moment to thank God that he has put us on this beautiful planet, right now, right where we are. Not only has he created the sun, the stars, the seas, and the mountains, but he brought us into existence! We are unique, wonderfully made in his image, and deeply beloved by him.

 

But with these great blessings come responsibilities. God entrusted Adam to “cultivate and care” for the Garden of Eden (Genesis 2:15). That’s a task for all of us. He wants us to tend to this world and its many creatures so that it can continue to sustain us and reflect his glory. When you do what you can to care for creation, you are treasuring this gift and preserving it for future generations. Not only that, but when you carefully attend to the creation God loves and cares about, you become an expression of his own love for the world. “Thank you, Lord, for the gift of life—my own and the life that surrounds me. Help me to think of you every time I enjoy your creation.”6

Friar Jude Winkler positions the Yahwist account at about 950 BCE in Jerusalem perhaps inspired by a summer in the desert. Hebrew literature often uses two extremes, like good and evil, to indicate everything in between. Friar Jude reminds us that penitential practice is only good when it leads to transformation of our heart and soul.

 

Fr. Richard Rohr, OFM, shares that Dr. Bernice Johnson Reagon founded the iconic African American a cappella group, Sweet Honey in the Rock, which has been performing for over forty years. In her book If You Don’t Go, Don’t Hinder Me, Dr. Reagon recounts how many of the songs of the Civil Rights Movement had their origins in the spirituals of the nineteenth century.

During the nineteenth century, being on your way out of slavery usually meant leaving a place to go to another place, covering geographical territory. You actually had to put distance between where you were and where you were headed. During the twentieth-century Civil Rights Movement, being on your way often meant staying where you were and wreaking havoc in your local community, insisting on its transformation so that a new construction could be possible. Black people were determined to rearrange space for themselves and their future. We knew that as tax-paying citizens we deserved access to opportunities and resources provided by our organized governing bodies. It really was well overdue, this standing up and taking up new space—we had to move! . . .7 

Reflection on the intimacy we are offered by the God of Creation, stirs our desire to be open to the Spirit of transformation that brings fullness of life.

 

References

1	(n.d.). Genesis, CHAPTER 2 | USCCB. Retrieved February 10, 2021, from https://bible.usccb.org/bible/genesis/2
2	(n.d.). Psalms, PSALM 104 | USCCB. Retrieved February 10, 2021, from https://bible.usccb.org/bible/psalms/104
3	(n.d.). Mark, CHAPTER 7 | USCCB. Retrieved February 10, 2021, from https://bible.usccb.org/bible/mark/7
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved February 10, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/021021.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 10, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=feb10
6	(n.d.). The Word Among Us: Homepage. Retrieved February 10, 2021, from https://wau.org/meditations/2021/02/10/180754/
7	(2021, February 10). I'm On My Way — Center for Action and Contemplation. Retrieved February 10, 2021, from https://cac.org/im-on-my-way-2021-02-10/

 

Creating and Restoring

 

The texts from the Roman Catholic Lectionary today invite us to contemplate the creative and restorative events of our lives that generate gratitude to God.

Restored in Creation

 

The reading from the Book of Genesis describes God’s action in Creation.

Until modern times the first line was always translated, “In the beginning God created the heavens and the earth.” Several comparable ancient cosmogonies, discovered in recent times, have a “when…then” construction, confirming the translation “when…then” here as well. “When” introduces the pre-creation state and “then” introduces the creative act affecting that state. The traditional translation, “In the beginning,” does not reflect the Hebrew syntax of the clause.1 

Psalm 104 praises God the Creator and Provider.

* [Psalm 104] A hymn praising God who easily and skillfully made rampaging waters and primordial night into a world vibrant with life. The psalmist describes God’s splendor in the heavens (Ps 104:1–4), how the chaotic waters were tamed to fertilize and feed the world (Ps 104:5–18), and how primordial night was made into a gentle time of refreshment (Ps 104:19–23). The picture is like Gn 1:1–2: a dark and watery chaos is made dry and lighted so that creatures might live. The psalmist reacts to the beauty of creation with awe (Ps 104:24–34). May sin not deface God’s work (Ps 104:35)!2 

In the Gospel of Mark, Jesus is healing the sick in Gennesaret.

They came to him in their numbers because they wanted something from him, a cure for themselves or their sick. We come to prayer often with our needs. We can come to prayer also to know what we might do for Jesus, or what he might do through us. Discipleship brings us into both friendship and partnership. We are grateful for both these callings, knowing that every time we meet the Lord, we are healed and strengthened.3 

Carol Zuegner notes that the Gospel shows us God on earth in Jesus. What faith the people had to bring their sick and hope that they could just touch the tassel on Jesus’ cloak and be made well.

What I have to remember is that I, too, am loved by Jesus. When I get discouraged or feel the world is overwhelming, my faith may waver. That’s the time when I need to remember that tassel on Jesus’ cloak. I can remember that God is with me and cares for me. I can ask for grace for patience and peace. And I can find both, at least for a time, if I reach for that tassel and open my heart to God’s grace. I can pray, along with today’s psalm, “May the Lord be glad in his works” and know that those works include me.4 

Don Schwager quotes “Christ's wounds bring healing and life,” by Ambrose of Milan, 339-397 A.D.

"The Lord of hosts was not signaling weakness as he gave sight to the blind, made the crooked to stand upright, raised the dead to life (Matthew 11:5), anticipated the effects of medicine at our prayers, and cured those who sought after him. Those who merely touched the fringe of his robe were healed (Mark 6:56). Surely you did not think it was some divine weakness, you speculators, when you saw him wounded. Indeed there were wounds that pierced his body (Matthew 27:35; Mark 15:24; Luke 23:33; John 19:18, 31-37), but they did not demonstrate weakness but strength. For from these wounds flowed life to all, from the One who was the life of all." (excerpt from ON THE CHRISTIAN FAITH 4.5.54-55.16)5

 

The Word Among Us Meditation on Genesis 1:1-19 comments that we are surrounded by words. There are our own words; the conversations going on around us; and the words spoken on television, radio talk shows, commercials, and podcasts. But God’s words are different. They have divine power, and they make things happen.

How does God speak? Look at the Scriptures for some examples. He called childless Abraham and promised him countless descendants (Genesis 17), and it happened. He called Elijah to be a prophet and bring King Ahab back to God (1 Kings 18), and it happened. Jesus spoke over the loaves and fish to feed the multitude (Mark 6:41-44), and it happened. Jesus spoke healing and forgiveness to people in need, and it happened. And don’t forget that God spoke your name, and you happened. In every sacrament, God speaks words that bring you grace for the journey. Count on it: regardless of how you might feel, what you might perceive, or even what you want, God’s word is still making things happen. In Confession, when you hear I absolve you of your sins, your guilt is actually removed, and you receive freedom and grace. At Mass, when the priest says, This is my body, given for you, the bread actually becomes the Body of Christ. When you go to receive Communion and hear The Body of Christ, you are hearing the divine, powerful truth that Jesus is right there before you in the Host, waiting to fill your heart with his presence.6 

Friar Jude Winkler connects the text of the Priestly version of Creation to the environment of the exiles in Babylon. The tassels on traditional Jewish clothes were a least significant garment touched on Jesus for healing. Friar Jude notes the Priestly story of creation has a different style and theological message from the earlier Yahwistic story.7 

 

Fr. Richard Rohr, OFM, introduces Thea Bowman (1937–1990), a Franciscan Sister of Perpetual Adoration She was a powerful communicator, deeply passionate about Jesus, the Catholic Church, and her African American heritage. Fr. Richard shares her words on the history and significance of what she celebrates as Black sacred song.

Black sacred song is soulful song—

1. holistic: challenging the full engagement of mind, imagination, memory, feeling, emotion, voice, and body;

2. participatory: inviting the worshipping community to join in contemplation, in celebration and in prayer;

3. real: celebrating the immediate concrete reality of the worshipping community—grief or separation, struggle or oppression, determination or joy—bringing that reality to prayer within the community of believers;

4. spirit-filled: energetic, engrossing, intense;

5. life-giving: refreshing, encouraging, consoling, invigorating, sustaining. . . .

Black sacred song celebrates our God, [God’s] goodness, [God’s] promise, our faith and hope, our journey toward the promise. Black sacred song carries melodies and tonalities, rhythms and harmonies; metaphors, symbols and stories of faith that speak to our hearts; words, phrases and images that touch and move us.8

 

The transcendent God of the Priestly account of Genesis stimulates meditation on Divine Authority as we recall spiritual songs that lift us up in praise of God.

 

References

1	(n.d.). Genesis, CHAPTER 1 | USCCB. Retrieved February 8, 2021, from https://bible.usccb.org/bible/genesis/1
2	(n.d.). Psalms, PSALM 104 | USCCB. Retrieved February 8, 2021, from https://bible.usccb.org/bible/psalms/104
3	(n.d.). Mark 6:53-56 | Sacred Space. Retrieved February 8, 2021, from https://www.sacredspace.ie/scripture/mark-653-56
4	(n.d.). Creighton U Daily Reflections - Online .... Retrieved February 8, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/020821.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 8, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=feb8
6	(n.d.). The Word Among Us: Homepage. Retrieved February 8, 2021, from https://wau.org/meditations/2021/02/08/180747/
7	(n.d.). Two Creation Stories in Genesis - Eco-Justice Ministries. Retrieved February 8, 2021, from http://www.eco-justice.org/Gen1a.asp
8	(2021, February 8). Black Song Is Sacred Song — Center for Action and Contemplation. Retrieved February 8, 2021, from https://cac.org/black-song-is-sacred-song-2021-02-08/