Health Hope and Humility

 

The texts from the Roman Catholic Lectionary today resonate with the desire for people to interpret the signs of triumph or tragedy.

Hope in Truth with Humility

The Reading from the Book of Daniel is an interpretation of Nebuchadnezzar’s Dream.

* [2:36–45] The four successive kingdoms in this apocalyptic perspective are the Babylonian (gold), the Median (silver), the Persian (bronze), and the Hellenistic (iron). The last, after Alexander’s death, was divided among his generals (vv. 41–42). Of the kingdoms which emerged from this partitioning, the two that most affected the Jews were the dynasties of the Ptolemies in Egypt and the Seleucids in Syria. They tried in vain, by war and through intermarriage, to restore the unity of Alexander’s empire (v. 43). The stone hewn from the mountain is the kingdom of God awaited by the Jews (vv. 44–45). Compare the image of the stone applied to Jesus in Luke 20:17–18. (Daniel, CHAPTER 2 | USCCB, n.d.)

Daniel 3 presents some additions to the Aramaic text of Daniel.

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures. (Daniel, CHAPTER 3 | USCCB, n.d.)

The Gospel of Luke presents Signs of the End.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37. (Luke, CHAPTER 21 | USCCB, n.d.)

Larry Hopp comments that In Luke’s Gospel today, Jesus reinforces what we saw through Daniel. He provides further details of what we can expect. The temple will be completely destroyed, wars and insurrections will occur and powerful earthquakes, famines, and plagues will be present throughout the world. Worst of all, many false prophets will come to deceive. Jesus warns us not to follow them!

While all of these facts sound dreadful, upon reflection, they provide incredible hope. We know that our Lord and Savior is indeed in total control. We do not need to be anxious or to live in fear. No matter what we face in this life and no matter how hopeless the world looks, Jesus is with us and has promised us an eternal life with Him in heaven. A life with no more pain, sorrow, or suffering.

Dear Heavenly Father, you truly are a God so much more than anything we could ever imagine. Help us to never forget that our lives are in your hands and that we can confidently rest in your love. You have known each of us from the beginning of time and have a specific plan for each of our lives. That truth is so amazing. We are so thankful beyond words. In the name of our Lord and Savior, Jesus the Christ. Amen (Hopp, n.d.)

Don Schwager quotes “First signs of the end times,” by Maximus of Turin (died between 408-423 AD).

"Perhaps you are anxious, brothers and sisters, at the fact that we hear constantly of the tumult of wars and the onsets of battles. Perhaps your love is still more anxious since these are taking place in our times. The reason is the closer we are to the destruction of the world, the closer we are to the kingdom of the Savior. The Lord himself says, 'In the last days nation will rise against nation and kingdom against kingdom. When you see wars, earthquakes and famines, know that the kingdom of God is at hand.'This nearness of wars shows us that Christ is near." (excerpt from SERMON 85.1) (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:5-11 comments that like those early Christians, we may be struggling to trust God in troubling times or to understand a tragedy. It could be a personal loss or something upsetting on the news. But in every situation, in the face of every worry, Jesus wants to remind us: Don’t be afraid. I will never leave you or abandon you. You may experience pain and hardship, you may hear frightening news, but you don’t have to let it overwhelm you. I am with you, and I am still working!

So cry out to Jesus for whatever comfort and strength you may need today. Fix your eyes on God’s faithfulness. Believe that he still has you in the palm of his hand. Trust that he is already at work to bring good out of evil. Put your hope in the Lord, and “Do not be terrified” (Luke 21:9).

“Jesus, all my hope is in you!” (Meditation on Luke 21:5-11, n.d.)

Friar Jude Winkler comments that Daniel 2 continues the idea of what occurs in exile in Babylon as a man who interprets dreams and he explains it in terms of history and  the sequence of empires. The stone unhewn will crumble the statue. The stone in the Temple was never to have been touched by iron. The holy people will make the empire unstable. Jesus is cagey about the destruction of the Temple. He warns people to be careful even as every economic or political revolution calls to predict the end. Friar Jude reminds us to be aware of our own end time and the possibility of it being unpredictable.

Fr. Mike Schmitz focuses on the story of Philip and the Ethiopian Eunuch and how it demonstrates the importance of having guidance when reading Scripture. Although God's Word is infallible, we can easily misunderstand it without proper interpretation, which is why we have the Magisterium of the Church. Lastly, Fr. Mike also touches on the role of persecution in the life of the Church, and St. Paul's encouragement to abide by the law of love. Today we read Acts 8, Romans 13-14, and Proverbs 27:15-17.

Father Richard Rohr, OFM, introduces Brian McLaren who highlights how gratefulness is a recurring theme in the Gospels. With these counterintuitive sayings and others like them, Jesus enrolls us in advanced classes in the school of gratitude. He shows us the disadvantages of advantages, and the advantages of disadvantages. He will make this paradox most dramatic through his own death; his suffering and crucifixion will eventually bring hope and freedom to all humanity, hope and freedom that could come no other way. Here is the deepest lesson of gratitude, then. We are to be grateful not just in the good times, but also in the bad times; to be grateful not just in plenty, but also in need; to maintain thankfulness not just in laughter, but also through tears and sorrow.

One of Jesus’s followers says that we should even rejoice in trials, because through trials come patience, character, wisdom (James 1:2–3). And another says, “I have learned to be content with whatever I have” (Philippians 4:11), so he can instruct, “Give thanks in all circumstances” (1 Thessalonians 5:18). 

The words “in all circumstances” shouldn’t be confused with “for all circumstances,” of course. But neither should they be thinned to mean “in easy circumstances.” Even in pain, we can find a place of gratitude, a place where alongside the agony of loss we still count and appreciate what remains…. 

You may lose a loved one, or facet after facet of your physical health, but you can still be grateful for what you have left. And what if you lose more, and more, and more, if bad goes to worse? Perhaps at some point, all of us are reduced to despair, but my hunch is—and I hope I never need to prove this in my own life, but I may, any of us may—having lost everything, one may still be able to hold on to one’s attitude, one’s practiced habit of gratitude, of turning to God in Job-like agony and saying, “For this breath, thanks. For this tear, thanks. For this memory of something I used to enjoy but now have lost, thanks. For this ability not simply to rage over what has been taken, but to celebrate what was once given, thanks.” (McLaren, n.d.)

Perhaps we have experienced situations where our ability to “read the signs” has improved a potentially troublesome event but, for the most part, hope and humility and Spirit are key to the resolution of life events.

References

Daniel, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2025, from https://bible.usccb.org/bible/daniel/2?31 

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2025, from https://bible.usccb.org/bible/daniel/3?57 

Hopp, L. (n.d.). Daily Reflection. On line ministries. Retrieved November 25, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-25-2025 

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2025, from https://bible.usccb.org/bible/luke/21?5 

McLaren, B. (n.d.). In All Circumstances. Center for Action and Contemplation. Retrieved November 25, 2025, from https://cac.org/daily-meditations/ 

Meditation on Luke 21:5-11. (n.d.). Word Among Us. Retrieved November 25, 2025, from https://wau.org/meditations/2025/11/25/1434854/ 

Schwager, D. (n.d.). Take Heed That You Are Not Led Astray. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 25, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Proclamation and Passion

The texts from the Roman Catholic Lectionary today, Palm or Passion Sunday, are rich in inspiration and explanation of the climax of Jesus Ministry in which we are called to participate and present to the people we encounter on our journey carrying our crosses.

Bringing The Good News

The Gospel from Luke for the Blessing celebrates Jesus’ Triumphal Entry into Jerusalem.

* [19:28–21:38] With the royal entry of Jesus into Jerusalem, a new section of Luke’s gospel begins, the ministry of Jesus in Jerusalem before his death and resurrection. Luke suggests that this was a lengthy ministry in Jerusalem (Lk 19:47; 20:1; 21:37–38; 22:53) and it is characterized by Jesus’ daily teaching in the temple (Lk 21:37–38). For the story of the entry of Jesus into Jerusalem, see also Mt 21:1–11; Mk 11:1–10; Jn 12:12–19 and the notes there.

* [19:38] Blessed is the king who comes in the name of the Lord: only in Luke is Jesus explicitly given the title king when he enters Jerusalem in triumph. Luke has inserted this title into the words of Ps 118:26 that heralded the arrival of the pilgrims coming to the holy city and to the temple. Jesus is thereby acclaimed as king (see Lk 1:32) and as the one who comes (see Mal 3:1; Lk 7:19). Peace in heaven…: the acclamation of the disciples of Jesus in Luke echoes the announcement of the angels at the birth of Jesus (Lk 2:14). The peace Jesus brings is associated with the salvation to be accomplished here in Jerusalem.

* [19:39] Rebuke your disciples: this command, found only in Luke, was given so that the Roman authorities would not interpret the acclamation of Jesus as king as an uprising against them; cf. Lk 23:2–3. (Luke, CHAPTER 19 | USCCB, n.d.)

The reading from the Book of the Prophet Isaiah describes the Servant’s Humiliation and Vindication

* [50:4–11] The third of the four “servant of the Lord” oracles (cf. note on 42:1–4); in vv. 4–9 the servant speaks; in vv. 10–11 God addresses the people directly.

* [50:5] The servant, like a well-trained disciple, does not refuse the divine vocation.

* [50:6] He willingly submits to insults and beatings. Tore out my beard: a grave and painful insult. (Isaiah, CHAPTER 50 | USCCB, n.d.)

Psalm 22 is a Plea for Deliverance from Suffering and Hostility.

* [Psalm 22] A lament unusual in structure and in intensity of feeling. The psalmist’s present distress is contrasted with God’s past mercy in Ps 22:2–12. In Ps 22:13–22 enemies surround the psalmist. The last third is an invitation to praise God (Ps 22:23–27), becoming a universal chorus of praise (Ps 22:28–31). The Psalm is important in the New Testament. Its opening words occur on the lips of the crucified Jesus (Mk 15:34; Mt 27:46), and several other verses are quoted, or at least alluded to, in the accounts of Jesus’ passion (Mt 27:35, 43; Jn 19:24). (Psalms, PSALM 22 | 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).

* [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.

* [2:6] Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.

* [2:7] Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.

* [2:8] There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.

* [2:9] The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.

* [2:10–11] Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth. (Philippians, CHAPTER 2 | USCCB, n.d.)

The Gospel of Luke presents Christ’s journey from the Institution of the Lord’s Supper to the  Burial of Jesus.

* [22:1–23:56a] The passion narrative. Luke is still dependent upon Mark for the composition of the passion narrative but has incorporated much of his own special tradition into the narrative. Among the distinctive sections in Luke are: (1) the tradition of the institution of the Eucharist (Lk 22:15–20); (2) Jesus’ farewell discourse (Lk 22:21–38); (3) the mistreatment and interrogation of Jesus (Lk 22:63–71); (4) Jesus before Herod and his second appearance before Pilate (Lk 23:6–16); (5) words addressed to the women followers on the way to the crucifixion (Lk 23:27–32); (6) words to the penitent thief (Lk 23:39–41); (7) the death of Jesus (Lk 23:46, 47b–49). Luke stresses the innocence of Jesus (Lk 23:4, 14–15, 22) who is the victim of the powers of evil (Lk 22:3, 31, 53) and who goes to his death in fulfillment of his Father’s will (Lk 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Lk 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Lk 23:26–31, 49). (Luke, CHAPTER 22 | USCCB, n.d.)

Gladyce Janky invites us to spend time this Palm Sunday reflecting on what it might be like if we could join the disciples as they tell their stories and come to terms with the loss of Jesus.

A Prophet sent by God had to die because;

He healed a cripple on the Sabbath.

The blind regained their sight, the mute could speak, and the deaf could hear after encountering him. 

He ate with sinners and tax collectors, telling them of God’s mercy. 

He held up a Samaritan as an example of how to be a good neighbor.

Just before he died, he asked God to forgive those who hung him on the cross. (Janky, 2025)

Don Schwager quotes “The following of Christ,” by Augustine of Hippo, 354-430 A.D.

"Come, follow Me, says the Lord. Do you love? He has hastened on, He has flown on ahead. Look and see where. O Christian, don't you know where your Lord has gone? I ask you: Don't you wish to follow Him there? Through trials, insults, the cross, and death. Why do you hesitate? Look, the way has been shown you." (excerpt from Sermon 64,5) (Schwager, n.d.)

The Word Among Us Meditation on Luke 19:28-40 comments that this week, we have the chance to accompany Jesus as he makes his way to the cross. He invites us to give him thanks and praise for his mighty deeds. He invites us to receive his Body and Blood that he freely poured out for us. And he invites us to stay awake with him, to “get up and pray that you may not undergo the test” (Luke 22:46).

Like the disciples, we may not do this perfectly. But just as Jesus freely chose to offer himself for us, we can freely choose to stay close to him. We can read his word and recall all he did for us. We can sit before the Lord in prayer and participate in the liturgies of the Triduum. We can try our best to love the people around us as Jesus loved us. And if we fail, we can receive the mercy he offers from the cross: “Father, forgive them” (Luke 23:34).

“Thank you, Lord, for suffering for me. Help me to remain close to you this week.” (Meditation on Luke 19:28-40, n.d.)

Friar Jude Winkler comments on the features of the Passion account in Luke that reflect the Evangelist’s non Jewish audience and his profession as a physician. Luke presents declaration of the preexistence of Christ, a softer wording of the Institution of the Eucharist, and the recognition of the role of women in Jesus ministry. Friar Jude notes the unique attention of Luke to the forgiveness of those who crucified Him and Jesus' attention to the “anawim” represented by the criminal with Him at Calvary.

Fr. Richard Rohr, OFM, reflects on Jesus’ surrender to God through a path of descent. The hymn from Philippians artistically, honestly, yet boldly describes that “secret hour” Jung refers to, when God in Christ reversed the parabola, when the waxing became waning. It starts with the great self-emptying or kenosis that we call the incarnation and ends with the crucifixion. It brilliantly connects the two mysteries as one movement, down, down, down into the enfleshment of creation, into humanity’s depths and sadness, and into a final identification with those at the very bottom (“took the form of a slave,” Philippians 2:7). Jesus represents God’s total solidarity with, and even love of, the human situation, as if to say, “nothing human is abhorrent to me.” 

God, if Jesus is right, has chosen to descend—in almost total counterpoint with our humanity that is always trying to climb, achieve, perform, and prove itself. This hymn says that Jesus leaves the ascent to God, in God’s way, and in God’s time. Most of us understandably start the journey assuming that God is “up there,” and our job is to transcend this world to find God. We spend so much time trying to get “up there,” we miss that God’s big leap in Jesus was to come “down here.” What freedom! And it ends up better than any could have expected. “Because of this, God lifted him up” (Philippians 2:9). We call the “lifting up” resurrection or ascension. Jesus is set as the human blueprint, the oh-so-hopeful pattern of divine transformation.   

Trust the down, and God will take care of the up. This leaves humanity in solidarity with the life cycle, and also with one another, with no need to create success stories for ourselves or to create failure stories for others. Humanity in Jesus is free to be human and soulful instead of any false climbing into “Spirit.” This was supposed to change everything, and I trust it still will. (Rohr, n.d.) 

We take time today to contemplate the reception of Jesus at Passover and implore the Spirit to enlighten for us the nature of the transformation we are invited to accept as we ponder the Passion of Jesus.

References

Isaiah, CHAPTER 50 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2025, from https://bible.usccb.org/bible/isaiah/50?7 

Janky, G. (2025, April 12). Creighton U. Daily Reflection. Online Ministries. Retrieved April 13, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/041325.html 

Luke, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2025, from https://bible.usccb.org/bible/luke/19?28 

Luke, CHAPTER 22 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2025, from https://bible.usccb.org/bible/luke/22?14 

Meditation on Luke 19:28-40. (n.d.). The Word Among Us: Homepage. Retrieved April 13, 2025, from https://wau.org/meditations/2025/04/13/1246522/ 

Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2025, from https://bible.usccb.org/bible/philippians/2?6 

Psalms, PSALM 22 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2025, from https://bible.usccb.org/bible/psalms/22?8 

Rohr, R. (n.d.). Moving Downward. Center for Action and Contemplation. Retrieved April 13, 2025, from https://cac.org/daily-meditations/moving-downward/ 

Schwager, D. (n.d.). Blessed Is the King Who Comes in the Name of the Lord. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 13, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr13