Building on the Rock

 The texts from the Roman Catholic Lectionary today challenge us to confront the distractions and obstacles that may be interfering with our release from the captivity of the world.

The Rock as our Foundation

The Reading from the Second Book of Kings presents the Reign of Jehoiachin

* [24:12] The eighth year of his reign: that is, of Nebuchadnezzar’s reign, not Jehoiachin’s. The year was 597 B.C.

* [24:14] People of the land: see note on 11:14. (2 Kings, CHAPTER 24 | USCCB, n.d.)

Psalm 79 is a lament complaining that the nations have defiled the Temple.

* [Psalm 79] A communal lament complaining that the nations have defiled the Temple and murdered the holy people, leaving their corpses unburied (Ps 79:1–4). The occasion is probably the destruction of Jerusalem by the Babylonian army in 587 B.C. The people ask how long the withdrawal of divine favor will last (Ps 79:5), pray for action now (Ps 79:6–7), and admit that their own sins have brought about the catastrophe (Ps 79:8–9). They seek to persuade God to act for reasons of honor: the nations who do not call upon the Name are running amok (Ps 79:6); the divine honor is compromised (Ps 79:1, 10, 12); God’s own servants suffer (Ps 79:2–4, 11). (Psalms, PSALM 79 | USCCB, n.d.)

In the Gospel of Matthew, Jesus identifies the True Disciple and our choice between The Two Foundations.

* [7:15–20] Christian disciples who claimed to speak in the name of God are called prophets (Mt 7:15) in Mt 10:41; Mt 23:34. They were presumably an important group within the church of Matthew. As in the case of the Old Testament prophets, there were both true and false ones, and for Matthew the difference could be recognized by the quality of their deeds, the fruits (Mt 7:16). The mention of fruits leads to the comparison with trees, some producing good fruit, others bad.

* [7:21–23] The attack on the false prophets is continued, but is broadened to include those disciples who perform works of healing and exorcism in the name of Jesus (Lord) but live evil lives. Entrance into the kingdom is only for those who do the will of the Father. On the day of judgment (on that day) the morally corrupt prophets and miracle workers will be rejected by Jesus.

* [7:23] I never knew you: cf. Mt 10:33. Depart from me, you evildoers: cf. Ps 6:9.

* [7:24–27] The conclusion of the discourse (cf. Lk 6:47–49). Here the relation is not between saying and doing as in Mt 7:15–23 but between hearing and doing, and the words of Jesus are applied to every Christian (everyone who listens).

* [7:28–29] When Jesus finished these words: this or a similar formula is used by Matthew to conclude each of the five great discourses of Jesus (cf. Mt 11:1; 13:53; 19:1; 26:1). (Matthew, CHAPTER 7 | USCCB, n.d.)

Rev. George Meze, SJ, comments that today’s Gospel reminds us that love is shown through our actions. Obeying God’s Will is like building a house on solid rock.

The good news is that God never gives up on us. St. Ignatius noted that God’s help always remains available even if we do not perceive it clearly. He goes on to add that even in deep desolations, God still provides sufficient grace for our salvation. We know that God’s grace of repentance is always available despite our infinite folly. His will for us is to return to Him without measure.

Repentance is God’s infinite love, through which we can always begin. This, to me, is the priceless treasure that God provides without measure to help us do His Will. It is from this gift of repentance that we find the strength to do His will more and more each day. (Meze, 2026)

Don Schwager quotes “The house falls if Christ is not the rock and foundation,” by Origen of Alexandria (185-254 AD)

"'For neither death nor life nor angels nor other things can separate us from the love of Christ' (Romans 8:38-39). Neither can the flooding of rivers, as in the lands of Egypt and Assyria [symbolize worldly wisdom opposed to God], do harm. Only those are harmed who build on sand, who practice the wisdom of the world. The winds that blow are like the false prophets. All these, coming together in one place, 'beat upon' the house. If it is founded on rock, they do no harm. 'The way of a snake upon a rock' is not to be found (Proverbs 30:19). But in the form of temptations and persecutions, which may mount into a flood, they beat upon even the one who seems to be well-founded. The house falls if it does not have Christ as its basis and foundation. But the truly wise person builds one's house 'upon a rock.' This is the way the Lord builds his church - upon the rock, with steadfastness and strength. This is why 'the gates of hell shall not prevail against it' (Matthew 16:18). All the persecutions that fall upon that house accomplish nothing. The house is founded upon the rock. (excerpt from FRAGMENT 153) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 7:21-29 comments that for the past three chapters of his Gospel, Matthew has been giving us Jesus’ words in the Sermon on the Mount (Matthew 5–7): Be poor in spirit. Hunger and thirst for righteousness. Stop judging. Turn the other cheek. Treat everyone as you want to be treated. Pray, fast, and give alms—but do it in secret. Seek first the kingdom of God.

Consider taking time today to slowly read over these words of Jesus a few times. As you do, see if the Holy Spirit highlights a verse or two that seems to speak directly to you.

If something sticks out, sit with it for a few moments. Is there something that God is asking you to focus on? Is there some action he is asking you to take? Some sin to confess? Some change he wants you to make? Write down whatever comes to mind and see how you can live it out more fully. Know that as you do, you’ll be taking that next step of building on the solid, reliable foundation of Jesus’ words.

“Lord, help me to build my life on you alone!” (Meditation on Matthew 7:21-29, n.d.)

Friar Jude Winkler comments that in 2 Kings the defeat of King Jehoiakim by the Babylonians  and the nobles deported to Babylon in 597 BCE is the first exile. Zedekiah ruled until 587 BCE and the second exile continued until 539 BCE and Cyrus the Great freed the Jews in 538 BC primarily as a strategic political maneuver to ensure loyalty across his newly conquered territories. In the first exile, Ezekiel is taken and he becomes a prophet outside of Israel raising questions about a true prophet existing outside of Israel. Everyone who proclaims “Lord, Lord” as a superficial act of worship is going through the motions but our faith must be totally grounded. Friar Jude notes the faithful will stand firm in difficult situations and reject the feeling of failure in an attitude of surrender to the Lord.

Fr. Richard Rohr, OFM, introduces organizer and activist Mariame Kaba who reflects on hope as a discipline. Kaba describes how short-term thinking prevents us from accessing hope.

I take a long view, understanding full well that I’m just a tiny, little part of a story that already has a huge antecedent and has something that is going to come after that. I’m definitely not going to be even close to around for seeing the end of it. That also puts me in the right frame of mind: that … [what] I’m doing is actually pretty insignificant in world history, but if it’s significant to one or two people, I feel good about that….

I talk to a lot of young organizers.… I’m always telling them—“Your timeline is not the timeline on which movements occur. Your timeline is incidental. Your timeline is only for yourself to mark your growth and your living.” But that’s a fraction of the living that’s going to be done by the universe and that has already been done by the universe. When you understand that you’re really insignificant in the grand scheme of things, then it’s a freedom, in my opinion, to actually be able to do the work that’s necessary as you see it and to contribute in the ways that you see fit. (Rohr, n.d.)

We implore the Spirit to enlighten our contemplation of Jesus instruction in the Sermon on the Mount and inspire our faith and hope to act as disciples of Christ in our environment. 

References

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 25, 2026, from https://bible.usccb.org/bible/matthew/7? 

Meditation on Matthew 7:21-29. (n.d.). Word Among Us. Retrieved June 25, 2026, from https://wau.org/meditations/2026/06/25/1600045/ 

Meze, G. (2026, June 25). Daily Reflection June 25, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-25-2026 

Psalms, PSALM 79 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 25, 2026, from https://bible.usccb.org/bible/psalms/79?1 

Rohr, R. (n.d.). Hope Is a Discipline. CAC.org. Retrieved June 25, 2026, from https://cac.org/daily-meditations/hope-is-a-discipline/ 

Schwager, D. (n.d.). The Wise Who Built Their House upon the Rock. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 25, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved June 25, 2026, from https://bible.usccb.org/bible/2kings/24? 

Love and Providence

 The texts from the Roman Catholic Lectionary today challenge us to be witness to hope in Love and Divine Providence as we explore these resonances in our own journey.

“Yes” to the Plan of God

The Reading from the Book of the Prophet Isaiah proclaims The Servant of the Lord.

* [49:1] Gave me my name: designated me for a special task or mission (cf. Jer 1:5).

* [49:3] Israel: the servant is identified with the people of Israel as their ideal representative; however, vv. 5–6 seem to distinguish the servant from Israel.

* [49:6] The servant’s vocation extends beyond the restoration of Israel in order to bring the knowledge of Israel’s God to the rest of the earth; cf. Lk 2:32. (Isaiah, CHAPTER 49 | USCCB, n.d.)

Psalm 139 offers a meditation on God’s omnipresence and omniscience.

* [Psalm 139] A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Ps 139:1–6), of God’s presence in every part of the universe (Ps 139:7–12), and of God’s control over the psalmist’s very self (Ps 139:13–16). Summing up Ps 139:1–16, 17–18 express wonder. There is only one place hostile to God’s rule—wicked people. The psalmist prays to be removed from their company (Ps 139:19–24). (Psalms, PSALM 139 | USCCB, n.d.)

The Reading from the Acts of the Apostles proclaims Paul’s Address about Christian kerygma in the Synagogue.

* [13:4–14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14–52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and “God-fearers” (see note on Acts 8:26–40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44–50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1–2) and Beroea (Acts 17:11) being notable exceptions. (Acts of the Apostles, CHAPTER 13 | USCCB, n.d.)

The Gospel of Luke presents The Birth of John the Baptist.

* [1:57–66] The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Gn 17:1–12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Lk 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6–9; 24:14–16; 26:2–8, 22–23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.

* [1:59] The practice of Palestinian Judaism at this time was to name the child at birth; moreover, though naming a male child after the father is not completely unknown, the usual practice was to name the child after the grandfather (see Lk 1:61). The naming of the child John and Zechariah’s recovery from his loss of speech should be understood as fulfilling the angel’s announcement to Zechariah in Lk 1:13, 20. (Luke, CHAPTER 1 | USCCB, n.d.)

Gladyce Janky comments that we must find ways to step back from hectic lives so we can silence the noise – both internal and external.  When we pull away, even for a brief time, we begin to recognize the subtle movement of grace – the desires God plants, the gifts received, the people He places in our path.

For most of us, escaping for an extended time in the desert might feel like a luxury we cannot afford – or might want to avoid, especially in an Arizona summer.  But the spiritual desert is necessary.  We must find ways to step back from hectic lives so we can silence the noise – both internal and external.  When we pull away, even for a brief time, we begin to recognize the subtle movement of grace – the desires God plants, the gifts received, the people He places in our path.  Ever so slowly, our purpose becomes less something we are chasing or trying to grasp, and more something we receive and live into. 

This reading reinforces the importance of trusting in God’s timing, and of patience through multiple generations.  God is listening; He has not forgotten the pain of His creation, and He will respond.  The work we do in our lifetimes may not yield results until future generations build on the foundations we lay.  As Ignatius learned during his years of formation and transformation into God’s servant, we are here to do the work God has entrusted to us, not try to follow in the footsteps of John or other saints.  We only need to trust and then move forward as far as we can on our portion of the path known as God’s plan for Salvation History.(Janky, 2026)

Don Schwager quotes Parallels between John and Jesus, by Ephrem the Syrian (306-373 AD)

"The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert (Isaiah 63:9), but the daughter of David to the strong God of the earth. The barren one gave birth to him who remits sins, but the Virgin gave birth to him who takes them away (John 1:29). Elizabeth gave birth to him who reconciled people through repentance, but Mary gave birth to him who purified the lands of uncleanness. The elder one lit a lamp in the house of Jacob, his father, for this lamp itself was John (John 5:35), while the younger one lit the Sun of Justice (Malachi 4:2) for all the nations. The angel announced to Zechariah, so that the slain one would proclaim the crucified one and that the hated one would proclaim the envied one. He who was to baptize with water would proclaim him who would baptize with fire and with the Holy Spirit (Matthew 3:11). The light, which was not obscure, would proclaim the Sun of Justice. The one filled with the Spirit would proclaim concerning him who gives the Spirit. The priest calling with the trumpet would proclaim concerning the one who is to come at the sound of the trumpet at the end. The voice would proclaim concerning the Word, and the one who saw the dove would proclaim concerning him upon whom the dove rested, like the lightning before the thunder." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 1.31) (Schwager, n.d.) 

The Word Among Us Meditation on Luke 1:57-66, 80 comments that John’s very conception and birth were powerful signs of God’s love and faithfulness, but they were just the beginning. Even more important was the way John fulfilled his mission to prepare God’s people for the Messiah.

Let’s rejoice in the God of Abraham, Isaac, and Jacob, who is faithful in keeping every one of his promises. He intervened in the lives of Zechariah and Elizabeth to bring about the birth of John, and he continues to intervene today to bring about his plans and promises in our lives. May we trust in his goodness, his faithfulness, and his ability to accomplish his will—even if it takes a miracle.

“Lord, you are so faithful! I give you thanks for all the ways you have intervened in my life.” (Meditation on Luke 1:57-66, 80, n.d.)

Friar Jude Winkler comments that in the Suffering Servant of Isaiah 49 John the Baptist is a messenger of conversion as a sharp sword pointing to the Saviour Jesus, even as John stirred in the womb. Acts presents the kerygma made by Paul in the Synagogue testifying to John the Baptist who preached repentance and Jesus Baptism brings us to the life of the Trinity. The matrimonial symbolism of the Baptist is connected to not being worthy to put on the sandals of Jesus as the widow is Israel. Elizabeth wants the name of “John” meaning “Yahweh saves” He carries his mission in his name. The mute Zechariah did not believe in his own prayer and was silenced until the birth of the Baptist. Jesus finds John was in the desert and Friar Jude wonders if the Baptist did go down to Qumran where there were continuous ablutions and an austere lifestyle that were later incorporated in the ideas of the Baptist and his community.

Fr. Richard Rohr, OFM, reflects on the shared hope that characterized the first community he founded in the late 1970s.

Hope is a participation in the very life of God. It has nothing to do with circumstances or events going well. It can even thrive in the midst of adversity and trial. True faith, which always includes hope and love, is a predisposition to “yes.” I would go so far as to say that a foundational “yes” is the most distinguishing element between an ego- and fear-based agenda and a Spirit-guided one. As Paul writes of Jesus, “With him it was always ‘yes,’ and however many the promises God made, the ‘yes’ to them all is in him” (2 Corinthians 1:19–20).

Deconstruction comes naturally to most of us, but deconstruction is rather useless without reconstruction and a positive vision. It’s the easiest thing in the world to stand on a pedestal of superiority and point out who and what is wrong—without doing anything positive or becoming a positive answer ourselves. After we criticize and deconstruct, what are we actually for? An awful lot of activists on the left and reactionaries on the right have no positive vision, nothing they believe in, no one they are in love with. They are just overwhelmed with what’s wrong and think that by eliminating the so-called “contaminating element,” the world will be just, peaceful, and right again. (Rohr, n.d.)

We seek the patience of the Spirit in our decisions and actions in hope that Love will prevail as the consequence of our Faith and “Yes” to the Plan of God.

References

Acts of the Apostles, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/acts/13? 

Isaiah, CHAPTER 49 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/isaiah/49? 

Janky, G. (2026, June 24). Daily Reflections. Creighton Online Ministries. Retrieved June 24, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-24-2026 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/luke/1?57 

Meditation on Luke 1:57-66, 80. (n.d.). Word Among Us. Retrieved June 24, 2026, from https://wau.org/meditations/2026/06/24/1597747/ 

Psalms, PSALM 139 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/psalms/139? 

Rohr, R. (n.d.). Participatory Hope. CAC.org. Retrieved June 24, 2026, from https://cac.org/daily-meditations/participatory-hope/ 

Schwager, D. (n.d.). The Hand of the Lord Was with Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 24, 2026, from https://www.dailyscripture.net/daily-meditation/?ds_year=2026&date=jun24a 

Saving Rules

 The texts from the Roman Catholic Lectionary today warn us of the obstacles we may encounter when we attempt to “save others” in our own way.

Prepare our Encounter with Others

The Reading from the Second Book of Kings presents the roles of Sennacherib, Hezekiah, and Isaiah as God promises to shield and save the city.

c. [19:15] Ex 25:17–22; 1 Kgs 6:23–28; 8:6–7.

d. [19:19] 1 Kgs 18:36.

f. [19:34] 2 Sm 7:12.

g. [19:35] 1 Mc 7:41; 2 Mc 8:19. (2 Kings, CHAPTER 19 | USCCB, n.d.)

Psalm 48 praises the holy city as the invincible dwelling place of God

* [Psalm 48] A Zion hymn, praising the holy city as the invincible dwelling place of God. Unconquerable, it is an apt symbol of God who has defeated all enemies. After seven epithets describing the city (Ps 48:2–3), the Psalm describes the victory by the Divine Warrior over hostile kings (Ps 48:4–8). The second half proclaims the dominion of the God of Zion over all the earth (Ps 48:9–12) and invites pilgrims to announce that God is eternally invincible like Zion itself (Ps 48:13–14). (Psalm 48, PSALMS | USCCB, n.d.)

In the Gospel of Matthew, Jesus expresses in the Sermon on the Mount teaching about Pearls Before Swine, The Answer to Prayers, The Golden Rule, and The Narrow Gate.

* [7:1–12] In Mt 7:1 Matthew returns to the basic traditional material of the sermon (Lk 6:37–38, 41–42). The governing thought is the correspondence between conduct toward one’s fellows and God’s conduct toward the one so acting.

* [7:12] See Lk 6:31. This saying, known since the eighteenth century as the “Golden Rule,” is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.

* [7:13–28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.

* [7:13–14] The metaphor of the “two ways” was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1–6) and the Epistle of Barnabas (18–20). (Matthew, CHAPTER 7 | USCCB, n.d.)

Edward Morse comments that part of the Lord’s answer also had a mystical and futuristic element, mentioning a “remnant” and “survivors” that would “strike root below and bear fruit above.” (See verses 30-31). Not only would the people be saved from domination, but they would be saved for a fruitful future. That is more than Hezekiah asked for – the kind of generosity that is characteristic of the Lord, always building a future plan. The Lord knows what he is doing, even when we cannot see the end.

It is evident that Jesus expects his disciples to exercise discernment. Despite caution about the perils of judging others harshly, he also expected them to exercise discernment over such matters as false prophets, rotten trees, and bad fruits. We should expect resistance in this world. We will face challenges that are not so obvious as a massive army threatening a siege. Most of our battles are on a smaller scale, but they require similar courage, patience, and prudence, accompanied by faithful prayer.

The second teaching emphasized here, concerning the narrow gate and the wide road, also calls for discernment and directs us in our prayer. Not all roads lead to life with God. Some lead to destruction. Jesus is the narrow gate. His way can be trusted, even though other paths may look more promising. He knows what he is doing and where he is leading us, even when we may not be so sure. Lord, give us the wisdom we need for discernment, and the faith we need to trust you. Thanks be to God. (Morse, 2026)

Don Schwager quotes “Unreadiness to receive Godly teaching,” by Augustine of Hippo, 430-543 A.D.

"Now in this precept we are forbidden to give a holy thing to dogs or to cast pearls before swine. We must diligently seek to determine the gravity of these words: holy, pearls, dogs and swine. A holy thing is whatever it would be impious to profane or tear apart. Even a fruitless attempt to do so makes one already guilty of such impiety, though the holy thing may by its very nature remain inviolable and indestructible. Pearls signify all spiritual things that are worthy of being highly prized. Because these things lie hidden in secret, it is as though they were being drawn up from the deep. Because they are found in the wrappings of allegories, it is as though they were contained within shells that have been opened.(1) It is clear therefore that one and the same thing can be called both a holy thing and a pearl. It can be called a holy thing because it ought not to be destroyed and a pearl because it ought not to be despised. One tries to destroy what one does not wish to leave intact. One despises what is deemed worthless, as if beneath him. Hence, whatever is despised is said to be trampled under foot... Thus we may rightly understand that these words (dogs and swine) are now used to designate respectively those who assail the truth and those who resist it." (excerpt from SERMON ON THE MOUNT 2.20.68-69)

(1) The interpretive task is to crack through the shell of the language to its inner spiritual meaning. (Schwager, n.d.)

The Word Among Us Meditation on 2 Kings 19:9-11, 14-21, 31-36 comments that how Hezekiah reacted serves as a model for us… even if our challenges don’t rise to the level of international diplomacy!

First, Hezekiah didn’t react right away. He took hold of the letter and made a beeline for the Temple, where he could find peace in God’s presence. Rather than trust his initial reactions, he went to the Lord first.

Second, Hezekiah sought guidance from the Lord. Spreading out the letter before the Lord, he opened his heart to God and asked for help. He needed to distinguish between the thoughts arising from his emotions and the thoughts that come from a heart established in faith and trust.

In response, God assured Hezekiah that he had “listened” and that he would indeed protect Jerusalem (2 Kings 19:20). And sure enough, he did!

Hezekiah’s example shows us that we don’t have to give in to the first thoughts that come to mind—especially when we are feeling anxious, fearful, or upset. Instead, we can seek the help of the God who listens. If we learn to listen as well, we’ll find the peace that we need to move forward in confidence.

“Lord, help me always to run to you when I am in trouble and I don’t know what to do!” (Meditation on 2 Kings 19:9-11, 14-21, 31-36, n.d.)

Friar Jude Winkler comments that the passage from 2 Kings tells us about the king of Assyria sending troops to attack Judah where there is no way to defend itself. Hezekiah goes and seeks God’s intervention. The text may suggest a plague that, in those times, killed many more soldiers than war. This may be a sanitized version of the outcome that may have resulted from paying a bribe? The Gospel exhorts that we don’t give what is holy to dogs. This reminds us not to preach to those who are not ready. We may plan seeds and wait for the time for them to convert. The golden rule is proclaimed in several different cultures and is a great source of wisdom. The narrow gate implies we have to say no to illusory things that seem to be a path.  We are called to the path of life, every day of our life. Friar Jude reminds us that we have to keep working on the attitudes and motivations that are not of the Kingdom.

Fr. Richard Rohr, OFM, introduces Grammy Award–winning artist and musician Jon Batiste who shares a response to “Where are you seeing that dehumanization right now, and how might we lean into joy as an act of resistance?”

We [can] lose hope when we don’t believe or see evidence of a positive outcome anymore, but the deepest hope is this inner knowing that the brightest light can come from the darkest moments. You find that hope … by first questioning, “What are the things that I’m hoping for? Who are they for? Who is in control of hope? What is my hope rooted in? What is my belief about the ultimate outcome?” 

I’ve started to learn that hope transcends the physical. Hope is the language of the invisible. It transcends circumstances because it transcends physicality. It’s spiritual. It’s the language of the invisible realm, which is just as real, if not more real, than the things we can see and touch. Hope is the deep inner knowing that comes from building that [foundation]. That’s why I like to say that hope is like a contact sport. You work on it. You get better at it. My house could be flooded, and the roof could be on fire, and still, there’s a sense of hope I can have. I’m going to stay in that boat. (Rohr, n.d.)

We ask the Spirit to continue to remind us that “haste makes waste” even in our effort to activate our Baptismal anointing as priest, prophet, and leader to “convert” our community.

References

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/matthew/7? 

Meditation on 2 Kings 19:9-11, 14-21, 31-36. (n.d.). Word Among Us. Retrieved June 23, 2026, from https://wau.org/meditations/2026/06/23/1597216/ 

Morse, E. (2026, June 23). Daily Reflection June 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-23-2026 

Psalm 48, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 23, 2026, from https://bible.usccb.org/bible/psalms/48?2 

Rohr, R. (n.d.). Hope Takes Practice. Center for Action and Contemplation. Retrieved June 23, 2026, from https://cac.org/daily-meditations/hope-takes-practice/ 

Schwager, D. (n.d.). Do Not Throw Your Pearls before Swine. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/2kings/19?