Hope and Healing of our Masks

 The texts from the Roman Catholic Lectionary today challenge us to avoid defending and living with the masks with which we try to avoid truth and healing.

Time to Drop the Mask

The Prophet Jeremiah declares deliverance for Judah,—oracle of the LORD.

h. [1:16] Is 2:8.

i. [1:18] Jer 6:27; 15:20; Ez 3:8. (Jeremiah, CHAPTER 1 | USCCB, n.d.)

Psalm 71 pleads for help on the basis of hope.

* [Psalm 71] A lament of an old person (Ps 71:9, 18) whose afflictions are interpreted by enemies as a divine judgment (Ps 71:11). The first part of the Psalm pleads for help (Ps 71:1–4) on the basis of a hope learned from a lifetime’s experience of God; the second part describes the menace (Ps 71:9–13) yet remains buoyant (Ps 71:14–16); the third develops the theme of hope and praise. (Psalms, PSALM 71 | USCCB, n.d.)

The Gospel of Mark declares the hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus.

* [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).

* [6:19] Herodias: see note on Mt 14:3. (Mark, CHAPTER 6 | USCCB, n.d.)

Gladyce Janky comments that Herod experienced what Ignatius called consolation: a pull toward the good, a desire to protect the prophet. But early stirrings of consolation do not make a disciple. Truth requires nurturing for it to take root and grow within the human heart. It asks for one faithful choice at a time, pushing aside impulses that lead to death instead of life.

When we contemplate this scene, we may feel appalled at the brutality. John’s death is senseless, cruel, and deeply unjust. Yet the Gospel does not present it as an ancient anomaly. It reveals how human beings behave when fear, pride, and the hunger for influence eclipse God’s voice. Acts of disregard for human life continue today. People still cling to power at any cost. Leaders still silence truth-tellers, protect their reputations through violence and exclusion, and respond with exaggerated indignation when their wrongdoing is exposed, insisting loudly on their innocence to preserve their public image.

Ignatian contemplation asks us to notice where we stand in this story. Are we tempted, like Herod, to protect our image rather than our integrity - choosing what is easy, not what is right? Are we tempted, like Herodias, to defend our position rather than open ourselves to conversion? Or are we called, like John, to speak truth with courage, even when it is costly? (Janky, n.d.)

Don Schwager quotes The Weakness of the Tyrant and the Power of the Beheaded, by John Chrysostom (347-407 AD)

"Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9) (Schwager, n.d.)

Friar Jude Winkler comments on the texts today. In the text from the alternate first reading for today for today from First Corinthians, Paul addresses the arrogant and the proud and asserts that  God spoke to the poor and slaves, the ones with nothing to lose. The self-sufficient did not accept Christ. We should boast in the Lord and accept that everything we have is a gift. The  Gospel of Mark declares Herodias was illegally married to Herod. One day the dance of Solome generates a promise from Herod to do whatever she asks. Herodias hated John and sought John's head. The Baptist is a prophet on morality and the need to stand in the truth. Friar Jude notes our need to live faith where we perceive it is uncomfortable and speak the truth when appropriate.

The Word Among Us Meditation on Mark 6:17-29 comments that Herod acknowledged that John was “a righteous and holy man” (Mark 6:20), and he liked to listen to him preach. But Herodias, Herod’s wife, hated John for having condemned their marriage as adulterous. So during Herod’s birthday celebration, she prompted her daughter to ask for the head of the Baptist.

Both in his life and his death, John showed himself to be a model disciple of Jesus. Even to the very end, when he was called to pay the ultimate price, he remained steadfast and faithful to the Lord. So as we commemorate his passion and death today, let’s seek to imitate him by fulfilling our call to announce that the kingdom is at hand!

“St. John the Baptist, pray for us!” (Meditation on Mark 6:17-29, 2026)

Father Richard Rohr introduces Buddhist teacher Tara Brach who tells a story to awaken us to the ways we confuse our true self with the masks we wear.

If we move through life trapped behind these masks, we miss out on connection and intimacy with our world. In relating to ourselves and others, we forget the awareness and love that animates our true being.

The blessing of remembering comes with mindful awareness as we witness the changing thoughts, feelings, and emotions that live through us. In the stillness and clarity of presence, we see our masks for what they are: temporary (and sometimes useful) personas but not our essential Being. And with presence we see past the masks of others to the consciousness looking out through their eyes, the tenderness residing in their hearts. (Rohr, n.d.)

We ask the Spirit to stir our experience of tyrants, who silence truth-tellers to protect their reputations through violence and exclusion, and who respond with exaggerated indignation as we seek the Wisdom to join the Way, as the Baptist shows, of Faith, Truth, and Love. 

References

Janky, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved August 29, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-29-2026 

Jeremiah, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 29, 2026, from https://bible.usccb.org/bible/jeremiah/1?17 

Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved August 29, 2026, from https://bible.usccb.org/bible/mark/6? 

Meditation on Mark 6:17-29. (2026, August 29). The Word Among Us. Retrieved August 29, 2026, from https://wau.org/meditations/2026/08/29/1656334/ 

Psalms, PSALM 71 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 29, 2026, from https://bible.usccb.org/bible/psalms/71?1 

Rohr, R. (n.d.). True Self and False Self: Weekly Summary. Center for Action and Contemplation. Retrieved August 29, 2026, from https://cac.org/daily-meditations/true-self-and-false-self-weekly-summary/ 

Schwager, D. (n.d.). Herod Feared John - a Righteous and Holy Man. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 29, 2026, from https://www.dailyscripture.net/daily-meditation/ 

A Cornerstone of Faith and Works

 The texts from the Roman Catholic Lectionary today challenge us to be open to the path of faith and works in Jesus Way as our mission of “diakonia” in the many dwellings of the Father.

Faith Works and Full Life

The Reading from the Acts of the Apostles presents The Need for Assistants.

* [6:1–7] The Hellenists…the Hebrews: the Hellenists were not necessarily Jews from the diaspora, but were more probably Palestinian Jews who spoke only Greek. The Hebrews were Palestinian Jews who spoke Hebrew or Aramaic and who may also have spoken Greek. Both groups belong to the Jerusalem Jewish Christian community. The conflict between them leads to a restructuring of the community that will better serve the community’s needs. The real purpose of the whole episode, however, is to introduce Stephen as a prominent figure in the community whose long speech and martyrdom will be recounted in Acts 7.

* [6:2–4] The essential function of the Twelve is the “service of the word,” including development of the kerygma by formulation of the teachings of Jesus.

* [6:2] To serve at table: some commentators think that it is not the serving of food that is described here but rather the keeping of the accounts that recorded the distribution of food to the needy members of the community. In any case, after Stephen and the others are chosen, they are never presented carrying out the task for which they were appointed (Acts 6:2–3). Rather, two of their number, Stephen and Philip, are presented as preachers of the Christian message. They, the Hellenist counterpart of the Twelve, are active in the ministry of the word.

* [6:6] They…laid hands on them: the customary Jewish way of designating persons for a task and invoking upon them the divine blessing and power to perform it. (Acts of the Apostles, CHAPTER 6 | USCCB, n.d.)

Psalm 33 invites the just to Praise God.

* [Psalm 33] A hymn in which the just are invited (Ps 33:1–3) to praise God, who by a mere word (Ps 33:4–5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Ps 33:6–9). Human words, in contrast, effect nothing (Ps 33:10–11). The greatness of human beings consists in God’s choosing them as a special people and their faithful response (Ps 33:12–22). (Psalms, PSALM 33 | USCCB, n.d.)

The Reading from the First Letter of Peter presents God’s House and People.

* [2:4–8] Christ is the cornerstone (cf. Is 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Pt 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Pt 2:8); cf. Rom 11:11.

* [2:5] Let yourselves be built: the form of the Greek word could also be indicative passive, “you are being built” (cf. 2 Pt 2:9).

* [2:9–10] The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: “a chosen race” (cf. Is 43:20–21) indicates their divine election (Eph 1:4–6); “a royal priesthood” (cf. Ex 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; “a holy nation” (Ex 19:6) reserved for God, a people he claims for his own (cf. Mal 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being “no people” deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf. Hos 1:9; 2:23). (1 Peter, CHAPTER 2 | USCCB, n.d.)

The Gospel of John continues to present the Last Supper Discourses.

* [14:1–31] Jesus’ departure and return. This section is a dialogue marked off by a literary inclusion in Jn 14:1, 27: “Do not let your hearts be troubled.”

* [14:1] You have faith: could also be imperative: “Have faith.”

* [14:3] Come back again: a rare Johannine reference to the parousia; cf. 1 Jn 2:28.

* [14:4] The way: here, of Jesus himself; also a designation of Christianity in Acts 9:2; 19:9, 23; 22:4; 24:14, 22.

* [14:6] The truth: in John, the divinely revealed reality of the Father manifested in the person and works of Jesus. The possession of truth confers knowledge and liberation from sin (Jn 8:32).

* [14:7] An alternative reading, “If you knew me, then you would have known my Father also,” would be a rebuke, as in Jn 8:19.

* [14:8] Show us the Father: Philip is pictured asking for a theophany like Ex 24:9–10; 33:18. (John, CHAPTER 14 | USCCB, n.d.)

Eileen Wirth comments that the passage from Acts reminds us that the early Christians had their flaws and squabbled with each other just like we do.She is actually a little surprised that they didn’t turn serving dinner over to the community’s women.

I also think about the prayer/service conundrum that this passage highlights. Isn’t humble service a form of prayer? I think of saints like Mother Teresa working in the slums of Calcutta and the pre-papal pictures of Pope Leo donning rubber boots to aid flood victims in Peru. Prayer and service seem inexorably linked, rather than being an either/or choice.

But we don’t have to go to India or Peru to find people who linked the two. We all have our own local role models. One of mine is the late John Schlegel S.J., who not only served as president of Creighton but spent many evenings inconspicuously serving dinner to the homeless at Siena-Francis House. I suspect this work inspired him to create the University’s day of service to the homeless that brought hundreds to the campus for health checks, job assistance and other aid. (Wirth, n.d.)

Don Schwager quotes “The Father Works Together with the Son,” by Augustine of Hippo, 354-430 A.D.

"The Father was not born of the Virgin, and yet this birth of the Son from the Virgin was the work of both Father and Son. The Father did not suffer on the cross, and yet the passion of the Son was the work of both Father and Son. The Father did not rise again from the dead, and yet the resurrection of the Son was the work of both Father and Son. You have the persons quite distinct, and their working inseparable. So let us never say that the Father worked anything without the Son, the Son anything without the Father. Or perhaps you are worried about the miracles Jesus did, in case perhaps he did some that the Father did not do? Then what about 'But the Father abiding in me does his works'?" (excerpt from Sermon 52,14) (Schwager, n.d.)

The Word Among Us Meditation on John 14:1-12 comments that Jesus’ words “Where I am you also may be” (John 14:3) can be reassuring for us as well. He promises to be with each of us always. He dwells in us through Baptism. He comes to us under the appearance of bread and wine in the Eucharist. He is with us through his Holy Spirit. And he is preparing a dwelling place for us, too, in his Father’s house.

This is the good news: Jesus is always present to you—both now and forever in eternity. Whatever trials you may experience, you never have to feel alone or abandoned. You can call on him for his guidance, his wisdom, and his mercy at any moment of the day or night.

So “do not let your hearts be troubled” (John 14:1). The One who died and rose for you will never let you go. Even when you can’t sense his presence, know that he is with you. He is interceding for you with the Father. Even now, he is preparing a dwelling place for you, a place so wonderful that it’s beyond anything you could ever imagine!

“Jesus, I praise you for your constant presence in my life!” (Meditation on John 14:1-12, n.d.)

Friar Jude Winkler comments that Acts presents the episode where the Apostles are told that widows and orphans are being ignored. The word “diakonia” is a Greek noun meaning "service," "ministry," or "relief," and it occurs in the choice of the first seven deacons. The Apostles lay their hands on them to ordain them to govern through the action of the Holy Spirit. In the Last Supper Discourses, in the Gospel of John, Jesus is the living stone and the people are built into the house of the Lord. Jesus is the fulfillment of all the promises. The stone is a solid foundation and also a stumbling block. God has consecrated these people who are made into “Church”. In the Last Supper Discourses, Jesus shows them He is way truth and life. In the Hebrew Testament, God is “emet” that means faithful and truthful. The Life of Vitality begins in encountering Jesus. We have seen the Father in the works and words of Jesus. Friar Jude comments that Our Trinity is a community that is not split, but involves service, community, and mutual love as exists between the Father and the Son. 

Father Richard Rohr, OFM, introduces James Finley and Mirabai Starr who describe how the Song of Songs in the Old Testament expresses the soul’s longing for God as well as God’s longing for us.

The Song of Songs is our soul’s quintessential blueprint. We often have this sense that to be born is to be separated from our source. The path of this life, then, is a path of return and homecoming—and it’s characterized in many ways by longing, yearning, and remembering in our bones that we come from Love. The desire beyond all other desires is to return to Love. That spiritual longing is often expressed or mirrored in our human relationships. I don’t see that as a problem. Our human relationships are not illusions that stand in for the real thing, the spiritual longing of our spiritual selves. Rather, our human relationships are the field on which this love dance plays out in this life.

Anyone who’s ever been smitten by love doesn’t need to explain why the Song of Songs is sacred. In other words, love’s the best thing going. It’s way up there with hummingbirds and sunsets. It’s one of God’s better ideas, because a life rich with love is a life rich with meaning. God is the infinity of love; therefore, our love for each other is an incarnate manifestation of that infinite love, which is incarnate in our love for each other.

The Song of Songs expresses this love song of the heart. The rhythms of the poet’s voice are the rhythms of love itself. The language is so poetic because it’s evocatively incarnating the nonlinear realizations of love. That’s why, when we read Scripture this way, it affects us at such a deep level. (Rohr, n.d.)

We contemplate the role of the Holy Spirit in opening the Love between Father and Son as the fuel for our service to the “widows and orphans” of our daily environment.

References

Acts of the Apostles, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved May 3, 2026, from https://bible.usccb.org/bible/acts/6? 

John, CHAPTER 14 | USCCB. (n.d.). Daily Readings. Retrieved May 3, 2026, from https://bible.usccb.org/bible/john/14? 

Meditation on John 14:1-12. (n.d.). Word Among Us. Retrieved May 3, 2026, from https://wau.org/meditations/2026/05/03/1556525/ 

1 Peter, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrie ved May 3, 2026, from https://bible.usccb.org/bible/1peter/2? 

Psalms, PSALM 33 | USCCB. (n.d.). Daily Readings. Retrieved May 3, 2026, from https://bible.usccb.org/bible/psalms/33? 

Rohr, R. (n.d.). Love Song of the Soul. Center for Action and Contemplation. Retrieved May 3, 2026, from https://cac.org/daily-meditations/love-song-of-the-soul/ 

Schwager, D. (n.d.). Lord, Show Us the Father. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 3, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wirth, E. (n.d.). Daily Reflection. Creighton On line Ministries. Retrieved May 3, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-3-2026