Present in Community

The texts from the Roman Catholic Lectionary today, the Feast of the Presentation of the Lord, reminds us of the ancient practice of presenting children to be in service of the Lord as a public declaration of “Good News” for the community. 

Anointed into Community

The Reading from the Prophet Malachi proclaims The Messenger of the Covenant.

* [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b; others hold that they are one and the same person. Some consider “the lord” and “the messenger of the covenant” to be divine, while others hold that in the text’s literal sense he is a messianic earthly ruler. (Malachi, CHAPTER 3 | USCCB, n.d.)

Psalm 24 celebrates the entry of God followed by the people into the Temple.

* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10). (Psalms, PSALM 24 | USCCB, n.d.)

The Reading from the Letter to Hebrews proclaims Exaltation through Abasement.

* [2:5–18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith. Ps 8:5–6 is also applied to Jesus in 1 Cor 15:27; Eph 1:22; and probably 1 Pt 3:22. This christological interpretation, therefore, probably reflects a common early Christian tradition, which may have originated in the expression the son of man (Heb 2:6). The psalm contrasts God’s greatness with man’s relative insignificance but also stresses the superiority of man to the rest of creation, of which he is lord. Hebrews applies this christologically: Jesus lived a truly human existence, lower than the angels, in the days of his earthly life, particularly in his suffering and death; now, crowned with glory and honor, he is raised above all creation. The author considers all things as already subject to him because of his exaltation (Heb 2:8–9), though we do not see this yet. The reference to Jesus as leader (Heb 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Heb 4:9), the heavenly sanctuary, following Jesus, their “forerunner” (Heb 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Heb 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his “brothers.” The author then cites three Old Testament texts as proofs of this unity between ourselves and the Son. Ps 22:22 is interpreted so as to make Jesus the singer of this lament, which ends with joyful praise of the Lord in the assembly of “brothers.” The other two texts are from Is 8:17, 18. The first of these seems intended to display in Jesus an example of the trust in God that his followers should emulate. The second curiously calls these followers “children”; probably this is to be understood to mean children of Adam, but the point is our solidarity with Jesus. By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Heb 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Heb 2:15) is a religious fear based on the false conception that death marks the end of a person’s relations with God (cf. Ps 115:17–18; Is 38:18). Jesus deliberately allied himself with the descendants of Abraham (Heb 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Heb 2:17), as one who experienced the same tests as they (Heb 2:18). (Hebrews, CHAPTER 2 | USCCB, n.d.)

The Gospel of Luke proclaims the Presentation in the Temple.

* [2:22] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lv 12:2–8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent. (Luke, CHAPTER 2 | USCCB, n.d.)

Joan Blandin Howard comments that today, Luke tells us of a different presentation and reception - yet equally joyful in a milder manner. An elderly man, “Simeon… righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was on him…”.  The Spirit revealed, and Simeon recognized the infant as “Christ of the Lord”.  As did the priest in the church, Simeon “…took (received) him (Jesus) into his arms and blessed God… (saying)  Now, Master, you may let your servant go in peace….”  Rejoicing in the presence of God, Simeon was ready to die.  God had fulfilled Simeon’s greatest desire - to see the Lord.

Ostensibly, this reading from Luke is about the infant Jesus being dedicated to God in the temple.  Praying with this passage, possibly it is also about recognizing and receiving the presence of “Christ of the Lord” as did Simeon and Anna. I invite us to pray with this scripture and meditate on what it means to recognize and receive Jesus.  When, where, and who has entered my life, revealing the presence of Jesus, of God? In the temple, Jesus was presented to all of us.  How do I rejoice in that? How does my life reflect the joy of Jesus’ presence? (Blandin Howard, n.d.)

Don Schwager quotes “Christ who was rich became poor,” by Origen of Alexandria (185-254 AD).

"For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, 'a lamb a year old,' but the second, since 'she could not afford' (Leviticus 5:7) the first. For as it was written about her, Jesus' parents came 'to offer a sacrifice' for him,'according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."' But this also shows the truth of what was written, that Jesus Christ 'although he was rich, became a poor man' (2 Corinthians 8:9). Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, 'But you, O Bethlehem Ephratha, who are little to be among the clans of Judah' (Micah 5:2), and the rest. (excerpt from HOMILIES ON LEVITICUS 8.4.3) (Schwager, n.d.)

The Word Among Us Meditation on Luke 2:22-40 comments that outwardly, it’s easy to miss the spiritual reality of what is happening when we celebrate a sacrament. But we know, for instance, that in the waters of Baptism, sin is washed away and we are adopted into God’s family! We know that in Reconciliation, we are restored “to God’s grace” and joined “with him in an intimate friendship” (1468). And we believe that the Eucharist, “the source and summit of the Christian life,” unites us to Christ and enables us to “anticipate” heaven (1324, 1326).

Just as Mary and Joseph were blessed to witness God’s plan unfold through their simple act of obedience, ask the Lord to help you see how he is at work in your life through the sacraments. The next time you receive the Eucharist, thank him for his presence in what seem like ordinary bread and wine, and for uniting himself to you in such a personal way. As you prepare for Confession, keep in mind the joy you will experience of being reconciled to the Lord. And praise God for all the ways heaven touches earth every single day!

“Lord, open my eyes with wonder to see all that you are doing in my life today.” (Meditation on Luke 2:22-40, n.d.)

Friar Jude Winkler comments that the passage from Malachi speaks about a messenger preparing the way in the Temple. Simeon and Anna recognize the messenger as Jesus. The Letter to the Hebrews proclaims Jesus came to save those who needed Him as a high priest, who is “made perfect” in being ordained as our high priest to show us the Way out of our mess. Luke, a Gentile, does not fully understand Jewish ritual. The Holy Family brings a sacrifice to celebrate the redemption of the first born. Mary is presented in an image that Mary’s thoughts would be pierced by the Word of God. She would be called to believe the impossible, “her son as the Son of God”, and Luke recognizes her as the perfect disciple. Jesus goes to Nazareth to grow and increase in wisdom in recognition of His emptying of His Divine Prerogatives.

Father Richard Rohr, OFM, introduces Theologian Cindy Lee who explains how Moses and the Israelites practiced Sabbath as a liberating rhythm of life. Sabbath breaks the nonstop, violent cycle of production and consumption. It breaks our greed by forcing us to stop continually trying to do more and gain more. The Sabbath system is a just and equal system because all—animals, land, landowners, servants, and foreigners—enjoy the same rest. None of us has ever truly experienced a Sabbath, however, because we still live in a world where foreigners, servants, land, and animals do not get sufficient rest. Imagine a world where we all had equal rest.

The healing power of the Sabbath comes when we embrace it as a collective practice

The Western church has taught Sabbath keeping as an individual practice of taking a day off and missed the understanding of Sabbath as a collective posture that orients us toward a just society where all can find rest. Therefore, even as our individual rest is important, we also need to help others in our communities to rest. Keeping the Sabbath rhythm requires everyone in the community, including those with privilege and power, to participate so that all can rest. The practice of communal rest is meant to train us into a way of living as a society. As someone who is privileged to take days off and go on retreats, I need to look at my community. These are questions I’ve found helpful to ask myself: Who can I free to rest? Who is exhausted? Who is not getting enough rest? And what little part can I do to help lessen their load so they can rest too? (Rohr, n.d.)

We invite the Spirit to reveal the deeper meaning in our liturgical practices that call us to use our personal experience of Divine Presence as the initiation of our action to make Jesus present in our communities as we live His Way.

References

Blandin Howard, J. (n.d.). Feast of the Presentation of the Lord. Creighton On Line Ministries. Retrieved February 2, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-2-2026 

Hebrews, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2026, from https://bible.usccb.org/bible/hebrews/2?14 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2026, from https://bible.usccb.org/bible/luke/2?22 

Malachi, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2026, from https://bible.usccb.org/bible/malachi/3?1 

Meditation on Luke 2:22-40. (n.d.). Word Among Us. Retrieved February 2, 2026, from https://wau.org/meditations/2026/02/02/1492402/ 

Psalms, PSALM 24 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2026, from https://bible.usccb.org/bible/psalms/24?7 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 2, 2026, from https://cac.org/daily-meditations/justice-requires-rest-for-all/ 

Schwager, D. (n.d.). The Favor of God Was upon Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 2, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Blessed in Disaster

The texts from the Roman Catholic Lectionary today present us with the challenge to proclaim our blessings in service in a time when disaster is dominating the lives of so many.

 “a sanctuary city” that proclaims the Gospel

https://www.cbc.ca/news/world/minnesota-arrest-don-lemon-9.7067848

The Reading from the Prophet Zephaniah is a classic description of the day of the Lord.

* [2:1–3] This oracle is a classic description of the day of the Lord as an overwhelming disaster, concluding with a call for repentance and reform. Nation without shame: Judah.

f. [3:12] Is 57:13; Ob 17.

g. [3:13] Mi 4:4. (Zephaniah, CHAPTER 2 | USCCB, n.d.)

Psalm 146 proclaims there is no other source of strength except the merciful God.

* [Psalm 146] A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal human beings (Ps 146:3–4), can help vulnerable and oppressed people (Ps 146:5–9). The first of the five hymns that conclude the Psalter. (Psalms, PSALM 146 | USCCB, n.d.)

The Reading from the Letter of Paul to the Corinthians establishes a contrast between The Corinthians and Paul in the source of our salvation.

* [1:29–31] “Boasting (about oneself)” is a Pauline expression for the radical sin, the claim to autonomy on the part of a creature, the illusion that we live and are saved by our own resources. “Boasting in the Lord” (1 Cor 1:31), on the other hand, is the acknowledgment that we live only from God and for God. (1 Corinthians, CHAPTER 1 | USCCB, n.d.)

In the Gospel of Matthew, Jesus proclaims Blessings in the Sermon on the Mount.

* [5:1–7:29] The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).

* [5:1–2] Unlike Luke’s sermon, this is addressed not only to the disciples but to the crowds (see Mt 7:28).

* [5:3–12] The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Mt 5:3 // Lk 6:20; Mt 5:4 // Lk 6:21b; Mt 5:6 // Lk 6:21a; Mt 5:11–12 // Lk 5:22–23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.

* [5:3] The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).

* [5:4] Cf. Is 61:2, “(The Lord has sent me)…to comfort all who mourn.” They will be comforted: here the passive is a “theological passive” equivalent to the active “God will comfort them”; so also in Mt 5:6, 7.

* [5:5] Cf. Ps 37:11, “…the meek shall possess the land.” In the psalm “the land” means the land of Palestine; here it means the kingdom.

* [5:6] For righteousness: a Matthean addition. For the meaning of righteousness here, see note on Mt 3:14–15.

* [5:8] Cf. Ps 24:4. Only one “whose heart is clean” can take part in the temple worship. To be with God in the temple is described in Ps 42:3 as “beholding his face,” but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.

* [5:10] Righteousness here, as usually in Matthew, means conduct in conformity with God’s will.

* [5:12] The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets. (Matthew, CHAPTER 5 | USCCB, n.d.)

Rev. Larry Gillick, SJ, comments that Jesus is offering His artistic plan to His early disciples and opens with “poor in spirit”. What does this mean?

I hope it doesn’t mean my letting go of everything and everyone. No! I want to relax in my having, by my own efforts and creativity, to protect who I am by what I have!

What I am arriving at is what I call “The Sad-attitudes”. I want to be the “Grabber,” not the spiritually poor receiver. “Mine!” is my human prayer. What Jesus’ invitation is to receive His prayer of comfort as I mourn, because I loved and received what she/he was and could not be for me.

I want to be merciful when the other apologizes first and with deep sincerity.

I enjoy and am happy when my heart and spirit are “clean” unless there is someone or something more attractive and inviting.

Thank You, God, Divine Artist, that you reverence my defenses, fences, walls. I know I am resolving slowly through Your artistic insistence and love. Jesus knew the ways of His early followers, and He kept faithful to their being created to be artworks of His relationship. (Gillick, n.d.)

Don Schwager quotes “Perfect blessedness is humility of spirit,” by Hilary of Poitiers (315-367 AD).

"'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' The Lord taught by way of example that the glory of human ambition must be left behind when he said, 'The Lord your God shall you adore and him only shall you serve' (Matthew 4:10). And when he announced through the prophets that he would choose a people humble and in awe of his words [Isaiah 66:2], he introduced the perfect Beatitude as humility of spirit. Therefore he defines those who are inspired as people aware that they are in possession of the heavenly kingdom... Nothing belongs to anyone as being properly one's own, but all have the same things by the gift of a single parent. They have been given the first things needed to come into life and have been supplied with the means to use them." (excerpt from commentary ON MATTHEW 4.2) (Schwager, n.d.)

The Word Among Us Meditation on 1 Corinthians 1:26-31 comments that Paul rebukes them for their rivalries and reminds them that wisdom, power, and worldly recognition count for nothing before the Lord. Quite the opposite: God delights in choosing “the lowly” (1 Corinthians 1:28).

Jesus tells his disciples something similar in the Gospel for today: “Blessed are the poor in spirit” (Matthew 5:3). This probably surprises them, because self-confidence, prestige, and wealth are typically considered signs of God’s blessing. But Jesus turns them upside down. Humility is the path to blessing. That’s because when we are poor in spirit, we recognize that God is the source of all that we have and are. Everything is a gift from him. So when we come before the Lord empty-handed, we can allow him to fill us with his gifts, his wisdom, and his grace.

Why did Jesus preach this beatitude? One reason is that it keeps us humble. No matter how gifted we may be, we can’t boast about our accomplishments or think of ourselves as superior to anyone else because of them. There is no pecking order with God!

Second, when we are poor in spirit, we are blessed! Our hearts are more free and more open to God. We trust in him to fulfill our needs rather than trying to prove ourselves or rely on our own resources. We are at peace with who we are and the way God made us. And our lives are more fruitful because we are “lowly” enough to ask him to guide us and to bless our efforts.

Today at Mass, come before the Lord poor in spirit and knowing that you are loved by God. Open your heart to him and allow him to fill you!

“Thank you, Lord, for choosing me and blessing me today!” (Meditation on 1 Corinthians 1:26-31, n.d.)

Friar Jude Winkler comments that in Zephaniah justice, humility, and seeking about the Lord are what God wants in a remnant faithful to God. Paul notes not many are perfect but are broken and not rich. Paul preaches the “cross” as the Wisdom of God. Some in Corinth feel God is totally spiritual and they have a special connection. Everything is from God who gives because of need. In the Gospel, Jesus is presented as a New Moses. Jesus comes out of Egypt and the new law is a call to be virtuous, poor in spirit, meek and peacemakers. This is a goal that people will find difficult. In the Gospel of Luke, Jesus expresses the more traditional blessings and curses whereas in Matthew there are eight blessings. Luke is thought to be closer to the actual style and Matthew is more spiritual. Poor in spirit and mourning are connections to other people. In Matthew righteousness is redefined as compassion. The sheep are righteous because of being peacemakers as children of God and blessing is in persecution, suffering for the right things and for the Kingdom. Friar Jude comments that Jesus shares His cross with us.

Father Richard Rohr, OFM, points to the economic emphasis present in the prayer of Jesus. In the Old English of the King James Bible, the word “debts” was rendered as “trespasses.” It seems unchangeable now because we’ve said it for so long, but without doubt, the word in the original text is clearly an economic word. The power of this petition lies in the Jubilee year, described in Leviticus 25.

In ancient Israel, in the fiftieth year, everything went back to its original owner. Ideally, all debts were forgiven. It was the great equalizer, a sign of the largess and magnanimity of God. This is the teaching Jesus is drawing upon when he quotes from Isaiah in his inaugural address and throughout his ministry (Luke 4:18–19, 21).

If people had lived by the law of Jubilee, communism would never have been necessary, and capitalism would have never been possible. The spirit behind this jubilee thinking lasted for the first 1,000 years of Christianity, when one could be excommunicated for taking an interest on a loan. (They called it the sin of usury.) The prayer of petition Jesus teaches still raises questions about economics: How does the burden of debt—the personal debt people carry in our consumer society, the national debt carried, particularly by Global South countries—keep people imprisoned in their own history? (Rohr, n.d.)

Reference:

Adapted from Richard Rohr, Jesus’ Alternative Plan: The Sermon on the Mount, 2nd ed. (Franciscan Media, 2022), 178–179.

We need the consolation of the Spirit as we try to understand the suffering of people in Minneapolis, “a sanctuary city” that proclaims the Gospel in action that demonstrates Jesus “Sermon on the Mount”

References

Gillick, L. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved February 1, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-1-2026 

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/matthew/5?1 

Meditation on 1 Corinthians 1:26-31. (n.d.). Word Among Us. Retrieved February 1, 2026, from https://wau.org/meditations/2026/01/31/1491045/ 

1 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/1corinthians/1?26 

Psalms, PSALM 146 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/psalms/146?6 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 1, 2026, from https://cac.org/daily-meditations/the-forgiveness-of-debts/ 

Schwager, D. (n.d.). Rejoice and Be Glad, for Your Reward Is Great in Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 1, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Zephaniah, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2026, from https://bible.usccb.org/bible/zephaniah/2?3