Humility and Authority

 The texts from the Roman Catholic Lectionary today, Memorial of the Queenship of the Blessed Virgin Mary, challenge us to patience and humility as we strive to understand how we respond to the inequalities and injustice in our environment.

Saint Mary's Cathedral Basilica

The Reading from the Prophet Ezekiel proclaims The Glory of the Lord Returns

a. [43:1] 1 Chr 9:18.

b. [43:4] cf. Ez 10:19.

c. [43:5] cf. Ez 11:24.

d. [43:7] 1 Chr 28:2; Ps 132:7; Is 6:1; Jer 3:17. (Ezekiel, CHAPTER 43 | USCCB, n.d.)

Psalm 85 presents the people who wait humbly with open hearts. God will be active on their behalf.

* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9). (Psalms, PSALM 85 | USCCB, n.d.)

The Gospel of Matthew presents the Denunciation of the Scribes and Pharisees.

* [23:1–39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see note on Mt 3:7). It depends in part on Mark and Q (cf. Mk 12:38–39; Lk 11:37–52; 13:34–35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings-material either as one of the structural discourses of this gospel or as part of the one that follows in Mt 24–25, see note on Mt 19:1–23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus’ ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed.

* [23:2–3] Have taken their seat…Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe…they tell you: since the Matthean Jesus abrogates Mosaic law (Mt 5:31–42), warns his disciples against the teaching of the Pharisees (Mt 14:1–12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Mt 23:16–22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist’s understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus’ ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see note on Mt 5:17–20). The crowds and the disciples (Mt 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Mt 23:3).

* [23:4] Tie up heavy burdens: see note on Mt 11:28.

* [23:5] To the charge of preaching but not practicing (Mt 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see note on Mt 6:1–18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Ex 13:9, 16; Dt 6:8; 11:18). Tassels: see note on Mt 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.

* [23:6–7] Cf. Mk 12:38–39. ‘Rabbi’: literally, “my great one,” a title of respect for teachers and leaders.

* [23:8–12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title ‘Rabbi’ has been said to be used in addressing the scribes and Pharisees (Mt 23:7), the implication is that Father and ‘Master’ also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew’s church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts…will be exalted: cf. Lk 14:11. (Matthew, CHAPTER 23 | USCCB, n.d.)

Molly Mattingly comments that today’s readings set humility and glory alongside each other. 

While they are on such different ends of a spectrum for us, it seems they are very close to each other for God. Why might that be? I think one of the Ignatian catchphrases, “finding God in all things,” gets at this. Where only two or three are gathered, God is there. What brings people close to God is glorified. God is not so limited as to be absent from the small and ordinary.

Friends in ministry have referred to themselves along the way as “glorified event planners” or “Jesus’ party planners.” How might glory shine through the mundane tasks of grocery shopping for a retreat, tracking attendance and registrations in spreadsheets, sending emails, printing resources, etc.? How might glory shine through the mundane tasks in your daily life? What will all those boring details look like, glorified, in light of how they allowed people to encounter Christ? (Mattingly, 2026)

Don Schwager quotes “God is our father and teacher,” by Jerome 347-420 AD).

"No one should be called teacher or father except God the Father and our Lord Jesus Christ. He alone is the Father, because all things are from him. He alone is the teacher, because through him are made all things and through him all things are reconciled to God. But one might ask, 'Is it against this precept when the apostle calls himself the teacher of the Gentiles? Or when, as in colloquial speech widely found in the monasteries of Egypt and Palestine, they call each other Father?' Remember this distinction. It is one thing to be a father or a teacher by nature, another to be so by generosity. For when we call a man father and reserve the honor of his age, we may thereby be failing to honor the Author of our own lives. One is rightly called a teacher only from his association with the true Teacher. I repeat: The fact that we have one God and one Son of God through nature does not prevent others from being understood as sons of God by adoption. Similarly this does not make the terms father and teacher useless or prevent others from being called father."(excerpt from COMMENTARY ON MATTHEW) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today.

The Word Among Us Meditation on Matthew 23:1-12 comments that St. Thérèse of Lisieux (1873–1897)’s story tells us that we don’t become humble all at once. It takes time to learn how to cooperate with God’s grace. It takes practice—and trial and error—to develop the habit of relying on the Lord rather than on our own ability.

It’s true that humility is not easy to come by. But don’t let that discourage you. Remember Thérèse. Remember the grace of God that is always flowing from the wounded side of Christ. Jesus wants to help you resist the temptations to prideful thoughts and self-centered actions, so let him. Let him teach you how to humble yourself so that you can “be exalted” by him (Matthew 23:12)!

“Lord, teach me how to live in humility, no matter what I face! (Meditation on Matthew 23:1-12, n.d.)

Father Richard Rohr introduces Abby Norman who considers how the prophet Ezekiel used radical symbolic action to draw attention to injustice.

God constantly invites us to a new way, and always, the first step of that invitation is to lament the way things are now…. I believe our imagination is our greatest asset when it comes to seeing how the ways of the world can change into the ways of God, but we cannot get there if we first do not understand that God isn’t happy about the way things are now. We lament so that we can then imagine a better way.(Rohr, n.d.)

We invoke the Holy Spirit to enlighten our understanding of the acceptance of our mission in accord with the humility and faith of Queen Mary to declare “Let it be done, according to Your Will”

References

Ezekiel, CHAPTER 43 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 22, 2026, from https://bible.usccb.org/bible/ezekiel/43?1 

Matthew, CHAPTER 23 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 22, 2026, from https://bible.usccb.org/bible/matthew/23?1 

Mattingly, M. (2026, August 22). Daily Reflection August 22, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 22, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-22-2026 

Meditation on Matthew 23:1-12. (n.d.). Word Among Us. Retrieved August 22, 2026, from https://wau.org/meditations/2026/08/21/1651581/ 

Psalms, PSALM 85 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 22, 2026, from https://bible.usccb.org/bible/psalms/85?9 

Rohr, R. (n.d.). The Hebrew Prophets: Weekly Summary. Center for Action and Contemplation. Retrieved August 22, 2026, from https://cac.org/daily-meditations/the-hebrew-prophets-weekly-summary/ 

Schwager, D. (n.d.). Whoever Humbles Oneself Will Be Exalted. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 22, 2026, from https://www.dailyscripture.net/daily-meditation/ 

The Word of Love

 The texts from the Roman Catholic Lectionary, today, challenge our tendency to disputes that may displace our Love with heart, soul, mind, and strength.

Love in Strength

The Reading from the Second Letter of Timothy defines Timothy’s Conduct including a Warning against Useless Disputes.

* [2:8–13] The section begins with a sloganlike summary of Paul’s gospel about Christ (2 Tm 2:8) and concludes with what may be part of an early Christian hymn (2 Tm 2:11b–12a; most exegetes include the rest of 2 Tm 2:12 and all of 2 Tm 2:13 as part of the quotation). The poetic lines suggest that through baptism Christians die spiritually with Christ and hope to live with him and reign with him forever, but the Christian life includes endurance, witness, and even suffering, as the final judgment will show and as Paul’s own case makes clear; while he is imprisoned for preaching the gospel (2 Tm 2:9), his sufferings are helpful to the elect for obtaining the salvation and glory available in Christ (2 Tm 2:10), who will be true to those who are faithful and will disown those who deny him (2 Tm 2:12–13).

* [2:14–19] For those who dispute about mere words (cf. 2 Tm 2:23–24) and indulge in irreligious talk to the detriment of their listeners (2 Tm 2:16–19), see notes on 1 Tm 1:3–7; 6:20–21. Hymenaeus and Philetus (2 Tm 2:17), while accepting the Christian’s mystical death and resurrection in Christ through baptism, claimed that baptized Christians are already risen with Christ in this life and thus that there is no future bodily resurrection or eternal glory to come. The first quotation in 2 Tm 2:19 is from Nm 16:5; the other quotation is from some unidentified Jewish or Christian writing. (2 Timothy, CHAPTER 2 | USCCB, n.d.)

Psalm 25 expresses 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 Gospel of Mark presents an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself.

* [12:28–34] See note on Mt 22:34–40.(Mark, CHAPTER 12 | USCCB, n.d.)

* [22:34–40] The Marcan parallel (Mk 12:28–34) is an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself in the previous controversy (Mk 12:28), who compliments him for the answer he gives him (Mk 12:32), and who is said by Jesus to be “not far from the kingdom of God” (Mk 12:34). Matthew has sharpened that scene. The questioner, as the representative of other Pharisees, tests Jesus by his question (Mt 22:34–35), and both his reaction to Jesus’ reply and Jesus’ commendation of him are lacking. (Matthew, CHAPTER 22 | USCCB, n.d.)

Jay Carney comments that standing with the Good Samaritan, the Samaritan Woman, and “Good Pharisees” like Nicodemus and Joseph of Arimathea, Mark’s Good Scribe undermines this “us and them” dynamic. Jesus calls every person to be his disciple, loving God and neighbor alike. He praises truth and goodness wherever he encounters them, even amidst the opposition.

It bears no repeating that Americans live in an increasingly polarized political climate. I have also seen this dynamic play out in my research in eastern Africa where ethnicity, party, religion, and generation (Gen Z vs. the Gerontocracy) have become major social dividers. One of the great dangers of polarization is the collective stereotyping that accompanies it. We know what these people are like before we even encounter them, and we know they are bad. Rather than a unique subject of inestimable dignity, the individual human person is subsumed beneath a categorization. It is hard to even encounter the person outside their perceived “tribal” loyalties and identities. (Carney, 2026)

Don Schwager quotes “Love God with one's whole self,” by Gregory of Nyssa, 330-395 AD

"Human life consists in a threefold unity. We are taught similarly by the apostle in what he says to the Ephesians, praying for them that the complete grace of their 'body and soul and spirit' may be preserved at the coming of the Lord. We use the word 'body,' for the nutritive part, the word for the vital, 'soul,' and the word 'spirit' for the intellective dimension. In just this way the Lord instructs the writer of the Gospel that he should set before every commandment that love to God which is exercised with all the heart and soul and mind (Mark 12:30; Matthew 22:37; Luke 10:27). This single phrase embraces the human whole: the corporeal heart, the mind as the higher intellectual and mental nature, and the soul as their mediator." (excerpt from ON THE MAKING OF MAN 8.5.10) (Schwager, n.d.)

The Word Among Us Meditation on Mark 12:28-34  comments that every morning, the first thing that Jews in ancient Israel did was recite the prayer above, a prayer called the Shema. This beautiful prayer proclaims that Israel has only one God, and that he is God over all of creation. He isn’t just one of many “gods” like the idols of neighboring nations; he was and is omnipotent, loving, powerful, and faithful.

Do something different today. Before you leave home, and again as you get ready for bed tonight, pray the Shema. As you recite this prayer, remind yourself that you have only one God. Consider his greatness and the mercy he has shown you, and acknowledge him as Lord. Then, in your own words, tell him that you want to love and serve him with all of your heart and soul, mind and strength. Do it again when you start the day tomorrow, and the next day, and the next. Let this consecration develop into a daily habit. Over time, you’ll find yourself more able to love the Lord with everything you are.

“Lord, you alone are my God. I want to love and serve you with everything I am.” (Meditation on Mark 12:28-34, n.d.)

Friar Jude Winkler comments that in the reading from 2 Timothy, Paul is portrayed as if in prison to contrast with the Word that cannot be imprisoned. Even in prison, Paul was able to evangelize the Pretorian Guard. The distinction is made between the denial of Jesus and being unfaithful. “We mess up and we sin” but to deny Him is complete rejection. We cannot participate if we deny Him.  Our faith is something to be lived every day even with difficult consequences. The leader’s attempt to embarrass Jesus is an opportunity to present the Great Commandment. Jesus proclaims our command to love God with our heart, soul, mind and strength. “Mind” is not in the Hebrew Great Commandment and Friar Jude comments that “heart” is our intellect, soul is “time of persecution when “our very soul” is threatened", “strength” is our physical possessions and  “mind” probably refers to our “conscience.” Faith is both vertical and horizontal. Jesus declares closeness to the Kingdom of the Scribe who recognizes the proclamation of God's truth.

Father Richard Rohr, OFM, introduces Rev. Dr. Jacqui Lewis who reflects on the liberating impact of receiving unconditional love.

In any relationship, fierce love causes us to cross boundaries and borders to discover one another, to support one another, to heal one another. When we do this, when we go crazy with affection, and offer wild kindness to our neighbor across the street or across the globe, we make a new kind of space between us. We make space for discovery and curiosity, for learning and growing. We make space for sharing stories and being changed by what we share. This is the space of the border, of “mestizaje”, of both/and. It’s the kind of space where we can enhance our knowing with what the other knows; we can develop this kind of knowing, which W. E. B. Du Bois called “double consciousness.” We can learn to see the world not only through our own stories, through our own eyes, but also through the stories and worldview of the so-called other. This is the kind of space that changes us, that grows empathy, this is ubuntu…. We simply must open our eyes, look across the room, the street, the division, the border—and reach out to that neighbor, offering our hand, our compassion, and our heart. (Rohr, 2026)

We contemplate the Love we experience through the Spirit and seek the guidance to be wise in our practice of this love with our heart, soul, mind, and strength.

References

Carney, J. (2026, June 4). Daily Reflection June 4, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 4, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-4-2026 

Mark, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved June 4, 2026, from https://bible.usccb.org/bible/mark/12? 

Matthew, CHAPTER 22 | USCCB. (n.d.). Daily Readings. Retrieved June 4, 2026, from https://bible.usccb.org/bible/matthew/22? 

Meditation on Mark 12:28-34. (n.d.). Word Among Us. Retrieved June 4, 2026, from https://wau.org/meditations/2026/06/04/1584966/ 

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

Rohr, R. (2026, June 3). Resisting Definition — Center for Action and Contemplation. CAC.org. Retrieved June 4, 2026, from https://cac.org/daily-meditations/resisting-definition/ 

Schwager, D. (n.d.). Love the Lord with All Your Heart, Soul, Mind, and Strength. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 4, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Timothy, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved June 4, 2026, from https://bible.usccb.org/bible/2timothy/2?