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/ 

Forgiving and Giving

 The texts from the Roman Catholic Lectionary today challenge us to put our faith into action so that our anointing as people of grace, forgiveness, and love is visible to our community.

Assess Our Need for Forgiveness

The Reading from the Book of Ezekiel presents Acts of the Prophet, Symbolic of the Exile.

* [12:3–10] An exile’s bag contains bare necessities, probably no more than a bowl, a mat, and a waterskin. The prophet’s action foreshadows the fate of ruler and people (vv. 11–14).

* [12:5] Through the wall: mud-brick outer wall of a private home. In this symbolic action, Ezekiel represents the enemy forces, and the house wall, the city wall of Jerusalem breached by the Babylonian army.

* [12:13] Though he shall not see it: according to a Targum, an allusion to Nebuchadnezzar having Zedekiah blinded before deporting him to Babylonia (cf. 2 Kgs 25:7); according to the Septuagint, the king is ashamed of his flight from the city and disguises himself so others will not recognize him.

* [12:16] Both exiles and nations shall know that the exile is divine punishment for Israel’s betrayal of the Lord and the covenant, not evidence that the Lord is too weak to fight off the Babylonian deity. (Ezekiel, CHAPTER 12 | USCCB, n.d.)

Psalm 78 presents a recital of history to show that past generations did not respond to God’s gracious deeds and were punished by God making the gift into a punishment.

* [78:58] Provoked him: lit., “made him jealous.”

* [78:60] Shiloh: an important shrine in the north prior to Jerusalem. Despite its holy status, it was destroyed (Ps 78:60–64; cf. Jer 7:12, 14). (Psalm 78, PSALMS | USCCB, n.d.)

The Gospel of Matthew proclaims the Parable of the Unforgiving Servant.

* [18:21–35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

* [18:24] A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.

* [18:26] Pay you back in full: an empty promise, given the size of the debt.

* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

* [18:34] Since the debt is so great as to be unpayable, the punishment will be endless.

* [18:35] The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own. (Matthew, CHAPTER 18 | USCCB, n.d.)

* [19:1] When Jesus finished these words: see note on Mt 7:28–29. The district of Judea across the Jordan: an inexact designation of the territory. Judea did not extend across the Jordan; the territory east of the river was Perea. The route to Jerusalem by way of Perea avoided passage through Samaria. (Matthew, CHAPTER 19 | USCCB, n.d.)

David Crawford comments that our perception may cause us to think we are in the right, allowing us to justify our words and actions; and then, failing to consider their side, we get angrier because they won’t apologize or show remorse. (I am reminded that no one is a villain in their own story.) If we are not careful, bitterness and resentment build. The thought of forgiveness may not even occur to us even as our relationships are damaged.

So when Peter asked his question, Jesus understood how much had built up over the years. He understood how keeping a list of grievances makes the list keeper miserable and promotes disharmony and division. How many times? Jesus told him (and us): Stop keeping track and just forgive. Jesus, through parable, reminded Peter (and us) that God has forgiven us more times than we can count, certainly more than we deserve. God loves us in spite of our shortcomings. Extend that same grace, mercy and love to those close to you. (Crawford, n.d.)

Don Schwager quotes “How often shall I forgive?” by Hilary of Poitiers (315-367 AD).

"When Peter asked him whether he should forgive his brother sinning against him up to seven times, the Lord replied, 'Not up to seven times but up to seventy times seven times'" In every way he teaches us to be like him in humility and goodness. In weakening and breaking the impulses of our rampant passions he strengthens us by the example of his leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from him. In fact, he pardons even those sins that remain in one after confession. The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty was established at seventy times seven times (Genesis 4:24), and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism he grants the grace of salvation to his revilers and persecutors. How much more is it necessary, he shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times [i.e., seventy times seven], since through the grace of the gospel God has granted us pardon without measure." (excerpt from ON MATTHEW 18.10) (Schwager, n.d.)

Friar Jude Winkler comments that the Prophet Ezekiel makes a symbolic gesture and about being taken into exile in the time between his exile and when the Temple is destroyed in the later exile of his people. Ezekiel makes his point as he pretends to be fleeing from an enemy. In the Gospel the disciples ask how many times they must forgive? They suggest 7 times 7, an extension of the perfect number. but Jesus' number is infinity. The parable of the unforgiving servant means that God has forgiven us many things. We may reply “I am not as bad as some”. We don't know the extent of grace given to all. The person who is less forgiving may be missed, if my heart is already closed. Friar Jude comments that it is not that God won’t forgive me, but we need to consider my willingness to accept forgiveness.

The Word Among Us Meditation on Matthew 18:21–19:1 comments that the character in the parable who answers Peter’s question is the master. He forgives his servant “a huge amount” (Matthew 18:24) and expects that servant to be just as forgiving toward a fellow servant who owes him a much smaller amount.

Jesus is telling Peter, and telling each of us, You have already been forgiven a huge debt; you cannot put a limit on how much you are willing to forgive. You need to be as forgiving toward one another as I have been toward you.

Jesus looks on you with so much mercy that he has forgiven all your sins. He wants you to live in joy and freedom—and to joyfully and freely extend that forgiveness to everyone around you.

“Lord, help me to grasp the depth of your mercy and to be just as merciful toward those who sin against me!” (Meditation on Matthew 18:21–19:1, n.d.)

Father Richard Rohr, OFM, comments Franciscan mysticism is at heart incarnational mysticism. Theologian Ilia Delio highlights how Francis of Assisi was transformed by the radical implications of the Incarnation, including his powerful experience meeting a leper.

The leper experience was a turning point in Francis’ life. As his life deepened in God, he made a constant effort to spend himself in love by giving himself to the other…. Following the footprints of Jesus, Francis found the God of humble love not among the popular and the proud, the arrogant and the rich or those who “stand out” in society, but among the ordinary, the forgotten, the poor and sick and marginalized….

 

The simplest way to describe God’s poverty and humility is in terms of love. Love gives itself away—this is God’s poverty. Love turns toward the other so it can give itself to the other—this is God’s humility. In the Incarnation, God turns toward us through the Son/Word and gives [God’s] self to us as love. We call this gift of God’s love to us, this gift of total self-emptying love, “kenosis.” The poverty of God is the kenosis or self-emptying of the Word, the descent of the Word, from the riches of divine glory into our fragile human nature. [1] (Rohr, n.d.)

The Spirit reveals the extent of the “self emptying” love that we have experienced and nudges us to be agents of forgiveness and love to the people we have been given to develop our unconditional love.

References

Crawford, D. (n.d.). Daily Readings. Creighton Online Ministries: Home. Retrieved August 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-13-2026 

Ezekiel, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved August 13, 2026, from https://bible.usccb.org/bible/ezekiel/12? 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved August 13, 2026, from https://bible.usccb.org/bible/matthew/18?21 

Matthew, CHAPTER 19 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 13, 2026, from https://bible.usccb.org/bible/matthew/19 

Meditation on Matthew 18:21–19:1. (n.d.). Word Among Us. Retrieved August 13, 2026, from https://wau.org/meditations/2026/08/13/1644835/ 

Psalm 78, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 13, 2026, from https://bible.usccb.org/bible/psalms/78?56 

Rohr, R. (n.d.). Incarnation: The Humility of God. Center for Action and Contemplation. Retrieved August 13, 2026, from https://cac.org/daily-meditations/incarnation-the-humility-of-god/ 

Schwager, D. (n.d.). Lord, How Often Shall I Forgive My Brother? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 13, 2026, from https://www.dailyscripture.net/daily-meditation/