See the Way of Love

 The texts from the Roman Catholic Lectionary today challenge us to seek awareness of the divisions that threaten to separate us from being in meaningful relationships with the people in our environment.

Embrace the Way of Love

The Reading from the Second Book of Kings describes Israelites Deported from the North.

* [17:5] The king of Assyria: Shalmaneser was succeeded by Sargon II, who usurped the Assyrian throne in 722/721 B.C. In his inscriptions, Sargon claims to have captured Samaria during the first year of his reign.

* [17:6–41] This brief section is the Deuteronomistic historian’s theological reflection on the causes and aftermath of Assyria’s conquest of the Northern Kingdom. The text contrasts the Israelites, who were deported (v. 6) because they abandoned the worship of the Lord (vv. 7–23), with the foreigners who were brought into the land (v. 24) and undertook, however imperfectly, to worship the Lord alongside their own traditional deities (vv. 25–34a). The last verses recapitulate the apostasy of the Israelites (vv. 34b–40) and the syncretism of the foreigners (v. 41). This is a deliberately disparaging, and not wholly accurate, account of the origin of the Samaritans; it reflects the hostility the Judahites continued to hold toward the inhabitants of the northern territories. (2 Kings, CHAPTER 17 | USCCB, n.d.)

Psalm 60 complains that God has let the enemy win the battle

* [Psalm 60] The community complains that God has let the enemy win the battle (Ps 60:3–5) and asks for an assurance of victory (Ps 60:6–7). In the oracle God affirms ownership of the land; the invasion of other nations is not permanent and will be reversed ultimately (Ps 60:8–10). With renewed confidence, the community resolves to fight again (Ps 60:11). The opening lament is picked up again (Ps 60:12), but this time with new awareness of God’s power and human limitation. (Psalm 60, PSALMS | USCCB, n.d.)

In the Gospel of Matthew, Jesus warns against Judging Others

* [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.

* [7:1] This is not a prohibition against recognizing the faults of others, which would be hardly compatible with Mt 7:5, 6 but against passing judgment in a spirit of arrogance, forgetful of one’s own faults.

* [7:5] Hypocrite: the designation previously given to the scribes and Pharisees is here given to the Christian disciple who is concerned with the faults of another and ignores his own more serious offenses. (Matthew, CHAPTER 7 | USCCB, n.d.)

Suzanne Braddock comments that our culture, our families, even our professions can emphasize the detection of what’s wrong, out of place, needing correction. Let’s examine our way of using kindness and nonviolent communication - avoiding blame and hurt no matter how subtle. Let’s follow Jesus.

I believe forgiveness, compassion and understanding are at play here - to our brother and to ourselves. On a recent family get-together old memories, even old hurts, were brought up. The usual thing that can happen in family gatherings. In a way these hurts can be a form of violence rather than forgiveness, understanding or compassion.  One of us suggested we practice  communicating as described in Marshall B. Rosenberg PhD’s book - you guessed it - Nonviolent Communication. I am reading it now and find it immensely helpful in describing in concrete terms non hurtful ways of communicating. No splinters or wooden beams, just clear and non judgemental ways of sharing your feelings in helpful and kind ways.

Our culture, our families, even our professions can emphasize the detection of what’s wrong, out of place, needing correction. Let’s examine our way of using kindness and nonviolent communication - avoiding blame and hurt no matter how subtle. Let’s follow Jesus. (Braddock, n.d.)

Don Schwager quotes “Judge from justice, forgive from grace,” by Ephrem the Syrian, 306-373 A.D.

"Do not judge, that is, unjustly, so that you may not be judged, with regard to injustice. With the judgment that you judge shall you be judged (Matthew 7:2). This is like the phrase 'Forgive, and it will be forgiven you.' For once someone has judged in accordance with justice, he should forgive in accordance with grace, so that when he himself is judged in accordance with justice, he may be worthy of forgiveness through grace. Alternatively, it was on account of the judges, those who seek vengeance for themselves, that he said, 'Do not condemn.' That is, do not seek vengeance for yourselves. Or, do not judge, from appearances and opinion and then condemn, but admonish and advise." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 6.18B) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 7:1-5 comments that in today’s Gospel, Jesus says, “The measure with which you measure will be measured out to you” (Matthew 7:2). While Jesus looks upon us with compassion and mercy, he warns against “measuring” our compassion and mercy in a stingy way. It sounds similar to the Lord’s Prayer, when we pray, “Forgive us our trespasses as we forgive those who trespass against us.”

So let’s examine our hearts. Let’s uproot and bring to the Lord the ways we tend to look down on other people or find it easy to point out their faults or refuse to give them the benefit of the doubt. Let’s come to the Lord to receive his forgiveness. When we allow his mercy to lead us to repentance, the “beam” is removed from our eyes, and our hearts are changed. Then we can begin to see differently.

“Jesus, I bring to you anything that prevents me from seeing my neighbor clearly, as you see them, with eyes of mercy and compassion.” (Meditation on Matthew 7:1-5, n.d.)

Friar Jude Winkler comments that in 2 Kings we hear the fall of the northern kingdom and the conqueror deports many of the people. He leaves the poor to practice agriculture. The ten lost tribes of Israel originate here in a just punishment for worship of other gods worship not keeping the commandments thereby calling the punishment upon themselves. The passage from the Gospel of Matthew exhorts us not to judge so we will not be judged. We can't say an evil person is doing evil and we want to heal them. Friar Jude reminds us it is necessary to call them through our own conversion by taking the splinter out of our own eye, seeing clearly, that only love brings conversion.

Fr. Richard Rohr, OFM, introduces CAC faculty emerita Cynthia Bourgeault who describes hope as a quality of God’s mercy, fully available to us. Through contemplative practice and surrender, Bourgeault believes we can experience God’s mystical hope and become a healing presence in the world.

In the contemplative journey, as we swim down into those deeper waters toward the wellsprings of hope, we begin to experience and trust what it means to lay down self, to let go of ordinary awareness and surrender ourselves to the mercy of God. And as hope, the hidden spring of mercy deep within us, is released in that touch and flows out from the center, filling us with the fullness of God’s own purpose living itself into action, then we discover within ourselves the mysterious plentitude to live into action what our ordinary hearts and minds could not possibly sustain. In plumbing deeply the hidden rootedness of the whole, where all things are held together in the Mercy, we are released from the grip of personal fear and set free to minister with skillful means and true compassion to a world desperately in need of reconnection. (Rohr, n.d.)

We implore the Spirit to guide us where we struggle to respond in a loving way to the situations that challenge us and to look inward at what might be blocking our openness and understanding. 

References

Braddock, S. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 22, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-22-2026 

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 22, 2026, from https://bible.usccb.org/bible/matthew/7? 

Meditation on Matthew 7:1-5. (n.d.). Word Among Us. Retrieved June 22, 2026, from https://wau.org/meditations/2026/06/22/1596633/ 

Psalm 60, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 22, 2026, from https://bible.usccb.org/bible/psalms/60?3 

Rohr, R. (n.d.). Mercy and Mystical Hope. Center for Action and Contemplation. Retrieved June 22, 2026, from https://cac.org/daily-meditations/mercy-and-mystical-hope/ 

Schwager, D. (n.d.). First Take the Log out of Your Own Eye. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 22, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 22, 2026, from https://bible.usccb.org/bible/2kings/17?5 

Guide for Life

The texts from the Roman Catholic Lectionary today, Father’s Day, invite us to reflect on the love of parents that perseveres in challenges and celebrates love.

Guide for Fathers

The Reading from Jeremiah resonates with persecution of the sinless.

g. [20:10] Jb 19:19; Ps 31:13; Lk 20:20.

h. [20:11] Jer 1:8; 15:20.

i. [20:12] Jer 11:20.

j. [20:13] Ps 35:9–10; 109:30–31. (Jeremiah, CHAPTER 20 | USCCB, n.d.)

Psalm 69 is a lament complaining of suffering

* [Psalm 69] A lament complaining of suffering in language both metaphorical (Ps 69:2–3, 15–16, the waters of chaos) and literal (Ps 69:4, 5, 9, 11–13, exhaustion, alienation from family and community, false accusation). In the second part the psalmist prays with special emphasis that the enemies be punished for all to see (Ps 69:23–29). Despite the pain, the psalmist does not lose hope that all be set right, and promises public praise (Ps 69:30–36). The Psalm, which depicts the suffering of the innocent just person vividly, is cited often by the New Testament especially in the passion accounts, e.g., Ps 69:5 in Jn 15:25; Ps 69:22 in Mk 15:23, 36 and parallels and in Jn 19:29. The Psalm prays not so much for personal vengeance as for public vindication of God’s justice. There was, at this time, no belief in an afterlife where such vindication could take place. Redress had to take place now, in the sight of all. (Psalms, PSALM 69 | USCCB, n.d.)

The Reading from Romans reflects on sin and redemption. 

* [5:12–21] Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.

* [5:12] Inasmuch as all sinned: others translate “because all sinned,” and understand v 13 as a parenthetical remark. Unlike Wis 2:24, Paul does not ascribe the entry of death to the devil. (Romans, CHAPTER 5 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches about acknowledgement and denial.

* [10:26] The concealed and secret coming of the kingdom is to be proclaimed by them, and no fear must be allowed to deter them from that proclamation.

* [10:32–33] In the Q parallel (Lk 12:8–9), the Son of Man will acknowledge those who have acknowledged Jesus, and those who deny him will be denied (by the Son of Man) before the angels of God at the judgment. Here Jesus and the Son of Man are identified, and the acknowledgment or denial will be before his heavenly Father. (Matthew, CHAPTER 10 | USCCB, n.d.)

Tom Kelly shares it is easy to imagine bad consequences for bad actions, after all that is what we are taught as children. But when negative consequences come from something we do that promotes Gospel fidelity—this is more difficult to accept.

We are supposed to treat the person on the side of the road with the same love and care as we treat our own family with—and that would mean a great deal of difficulty and inconvenience if I lived that out. What if helping others gets in the way of my $1.4 million retirement goal? (My sense of security rests in my Savings Account, because if I don’t take care of myself, nobody else will.) Am I supposed to use resources for others when I am planning for retirement? Do I deserve 10 years on a golf course if children are dying of hunger? (Everyone is supposed to save, regardless of the state of the world.) Should I visit the sick, homeless, or marginalized when I really want to go to that sporting event? What do I do for me? What do I do for others? These are deep questions of paying a price for what we believe.

Discernment is our capacity to choose between these “goods” and respond in the way that God calls us to. It is an imperfect art, full of our own biases and prejudices. Sometimes these discernments are easy, and other times there is a price to pay. Jesus seems to imply that being faithful to the Gospel may even require our life! I know what I want to live for, but what would I die for? These are the questions that come to my mind as I reflect on today’s readings. They are not easy. (Kelly, n.d.)

Don Schwager quotes “Fear not, you are of more value than many sparrows,” by John Chrysostom, 344-407 A.D.

"What do you see in creation of less value than a tiny sparrow? But even the sparrow will not fall without God's knowledge. Jesus does not mean that the sparrow falls by God's direct will because it is unworthy but that nothing that occurs is hidden from God. If then God is not ignorant of anything that happens in creation, and if God loves us more truly than the best human father, and if God loves us so as to have numbered our very hairs, then we need not be afraid. Jesus said this not to indicate that God literally has a number placed on the very hairs of our head but rather to show that God has perfect knowledge of everything about us and providentially cares for everything about us. Therefore, if God both knows all things that happen to us and is able to save us and willing to do so, then whatever we may be suffering, we need not think that God has forsaken us in our suffering. For it is not God's will to keep us wholly separated from that which elicits dread but rather to persuade us not to make an idol out of whatever we dread. It is this, more than anything else, that constitutes deliverance from dread. 'Therefore, don't be afraid. You are of more value than many sparrows.' Don't you see that God views your fear with more concern than the lives of many sparrows? He already knows the secrets of your heart. Hence Jesus adds, 'Do not fear.' For even if that which you dread prevails, it prevails only over your body; this is the limited part of yourself, which nature will surely take in due time and bring to an end." (excerpt from The Gospel of Matthew, Homily 34, 2-3) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 10:26-33 that God knows that there are plenty of dangers in this world that can make us afraid.

So how can we counter our fears? By making a conscious decision to trust in the Lord—and to remember how trustworthy he is! You can trust him . . .

Take Jesus’ words to heart today: You are worth more than many sparrows. Let them fill you with the fortitude to trust God and walk in his ways. He cares for you. He won’t eliminate every trial or danger in this life, but he will safeguard your soul so that you can live eternally with him in heaven (Matthew 10:28). And in heaven, you will never be afraid again!

“Father, you are worthy of all my trust!” (Meditation on Matthew 10:26-33, n.d.)

Friar Jude Winkler comments on the challenge of dismissal in the passage from Jeremiah and the grace and freedom that Jesus promises to Paul in Letter to the Romans. In the Gospel Jesus warns us about those who can kill the soul as a far greater fear than killing the body. Friar Jude restates the paradox that If they kill us they will never be able to harm us.

Fr. Richard Rohr, OFM, finds encouragement in his belief that we are created in the image of God, who is love.

The Jesuit priest and scientist Pierre Teilhard de Chardin wrote, “Love is the physical structure of the universe.” [1] Our theological or scriptural way of saying the same thing is “Let us create in our image” (Genesis 1:26). The universe—and each of us—are made in the image of the triune God, who is love, a dynamic cycling of infinite outpouring and infinite receiving.

If God is both incarnate and implanted, both Christ and Holy Spirit, then an unfolding inner dynamism in all creation is not only certain but also moving in a positive direction. If we are to have foundational hope, it almost demands a foundational belief in a world that is still and always unfolding toward something better. This is the virtue of hope. Personally, I have found that it is almost impossible for individuals or communities to heal over the long haul if they do not trust that the whole cosmic arc is also on a trajectory toward the good.

Admittedly, sometimes the suffering and injustices of our time make it hard to believe in that arc of love. I think that is part of the church’s major failure: to provide Western civilization with a positive, hopeful, and cosmic understanding of our own “good news.” [2]

Choctaw elder and Episcopal bishop Steven Charleston describes how this love and foundational hope surround us at all times:

The tipping point of faith is the threshold of spiritual energy, where what we believe becomes what we do. When that power is released, there is no stopping it, for love is a force that cannot be contained….

Hope is the catalyst, the tipping point where what we believe becomes what we do….

Hope lets us literally see the presence and action of the holy in our everyday lives. This is not an imaginary desire viewed through rose-colored glasses. It is the solid evidence of the power of love made visible in abundance…. (Rohr, n.d.)

We are grateful today as we ponder with the Spirit, the guides that have accompanied our journey and today affirm the role of our parents in persevering in support of their children.

References

Jeremiah, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved June 21, 2026, from https://bible.usccb.org/bible/jeremiah/20?10 

Kelly, T. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 21, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-21-2026 

Matthew, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved June 21, 2026, from https://bible.usccb.org/bible/matthew/10?26 

Meditation on Matthew 10:26-33. (n.d.). Word Among Us. Retrieved June 21, 2026, from https://wau.org/meditations/2026/06/21/1595943/ 

Psalms, PSALM 69 | USCCB. (n.d.). Daily Readings. Retrieved June 21, 2026, from https://bible.usccb.org/bible/psalms/69?8 

Rohr, R. (n.d.). Love Is the Foundation of Hope. Center for Action and Contemplation. Retrieved June 21, 2026, from https://cac.org/daily-meditations/love-is-the-foundation-of-hope/ 

Romans, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 21, 2026, from https://bible.usccb.org/bible/romans/5? 

Schwager, D. (n.d.). Fear Not - You Are of More Value Than Many Sparrows. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 21, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Providence and Prudence

 The texts from the Roman Catholic Lectionary today challenge us to live in the tension between faith in Providence and our mission to be active workers for good in our environment.

Providence and Power

The  Reading from the Second Book of Chronicles presents Joash’s Apostasy and His Punishment.

e. [24:18] Ex 34:13.

f. [24:20] Jgs 6:34.

g. [24:23] 2 Kgs 12:17–18.

h. [24:24] Dt 32:30.

i. [24:25–26] 2 Kgs 12:21–22. (2 Chronicles, CHAPTER 24 | USCCB, n.d.)

Psalm 89 laments the defeat of the Davidic king .

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).

* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30. (Psalms, PSALM 89 | USCCB, n.d.)

In the Gospel of Matthew, Jesus asserts the disciple can serve only one master and must choose between God and wealth.

* [6:19–34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Mt 6:24: the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Lk 16:9.

* [6:22–23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus’ teaching on the transitory nature of earthly riches.

* [6:24] Mammon: an Aramaic word meaning wealth or property.

* [6:25–34] Jesus does not deny the reality of human needs (Mt 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.

* [6:27] Life-span: the Greek word can also mean “stature.” If it is taken in that sense, the word here translated moment (literally, “cubit”) must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.

* [6:30] Of little faith: except for the parallel in Lk 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Mt 8:26; 14:31; 16:8 and the cognate noun in Mt 17:20).

* [6:33] Righteousness: see note on Mt 3:14–15. (Matthew, CHAPTER 6 | USCCB, n.d.)

Carol Zuegner comments that her outlook is mostly positive, but her imagination can run away with the what-ifs. We all wish for a little more control over the events and people in our lives. We don’t have that control and worrying will not change any outcome. 

Jesus does not mean to make light of our concerns. People’s lives can be difficult and faced with heavy decisions and problems. It’s easy to get caught up in the spiral of worry. What are we missing if we are always worrying about what might happen? The gospel ends with the admonition that God knows we need food and clothing. We should start with God in the here and now. This doesn’t mean bad things won’t happen. Jesus says: “Do not worry about tomorrow; tomorrow will take care of itself.”

 

My prayer: To do what I can to make the world a better place. To work hard for the dignity of all in my own way. To take a deep breath and trust in God. To pray for those who are facing hardships, difficult decisions or life events beyond their control. I pray to be present, really present in the here and now and to trust that God loves me. (Zuegner, 2026)

Don Schwager quotes “The value of life,” by John Chrysostom, 347-407 A.D.

"Note the acceleration of images: just when the lilies are decked out, he no longer calls them lilies but 'grass of the field' (Matthew 6:30 ). He then points further to their vulnerable condition by saying 'which are here today.' Then he does not merely say 'and not tomorrow' but rather more callously 'cast into the oven.' These creatures are not merely 'clothed but 'so clothed' in this way as to be later brought to nothing. Do you see how Jesus everywhere abounds in amplifications and intensifications? And he does so in order to press his points home. So then he adds, 'Will he not much more clothe you?' The force of the emphasis is on 'you' to indicate covertly how great is the value set upon your personal existence and the concern God shows for you in particular. It is as though he were saying, 'You, to whom he gave a soul, for whom he fashioned a body, for whose sake he made everything in creation, for whose sake he sent prophets, and gave the law, and wrought those innumerable good works, and for whose sake he gave up his only begotten Son.'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 22.1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:24-34 comments that we have needs—for food or clothing or shelter—that we can’t ignore. We also have wants—for recognition, influence, or respect—that weigh on our minds and hearts. Jesus knows that.

Putting aside worry may still feel easier said than done. That’s where remembering comes in. Consider God’s work in your own life or the lives of the saints. Even when a worrisome difficulty comes your way, God is with you. Each time you offer trying situations to God, your relationship with him deepens. The grip that fear and anxiety have on your heart starts to loosen. The key is to remember how much God loves you and to find the strength to surrender your worries to him. You mean so much more to him than the birds of the air or flowers of the field, and you can trust him to take care of you.

So how can you let go of just a little bit of your worry today?

“Heavenly Father, I believe that I am precious to you. I trust that you will take care of me and stay close to me.” (Meditation on Matthew 6:24-34, n.d.)

Friar Jude Winkler comments that the passage from 2 Chronicles presents how the young heir, Joash, was saved and made king. The king and his nobles abandoned the Temple “King Joash was unmindful of the devotion shown him by Jehoiada, Zechariah’s father, and killed the son.”(2 Chronicles 22 ). Zachariah was stoned to death even as his Father had saved Joash from murder. This becomes an example of a lack of protection due to infidelity. In the Gospel of Matthew Jesus asserts our choice to serve Mammon or God. If we trust, God’s Providence will shower down. God will take care of us.  Friar Jude suggests we balance prudence with charity and trust in God’s goodness. We need to keep in mind the goodness and generosity of God to us.

Fr. Richard Rohr, OFM, introduces Episcopal priest Stephanie Spellers who highlights the church’s call to meet the human longing for community. 

You don’t have to be religious to seek “beloved community”. I believe we humans are created with a homing device that begins to hum and light up when we see individuals and communities driven not by ego but by self-giving love.

But if you are religious, and certainly if you are a follower of Jesus Christ, then beloved community should be one of the basic tenets of faith. That’s what Jesus told the young seeker who asked him the greatest commandment. Jesus told him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” and “You shall love your neighbor as yourself” (Matthew 22: 37–39). Jesus welcomed people into a countercultural, self-giving community of love with God at the center.

True, the ideal gets watered down…. [But] hold out for the robust and uncompromising vision of God’s kingdom of love. For us, it’s a dream. For God, it’s reality.

Even if we have failed a thousand times before, don’t let this hour pass without calling on Jesus and the prophets one more time. Notice how God’s reign is already breaking in and how the Spirit empowers us to join up with that movement. Especially now, even as the powers of empire and established order are busy reassembling the cracked pieces of our national and church life with the same self-centric powers and goals at their core, we should be striving and praying that God will reshape us in the image of God’s beloved community. If not now, when? (Rohr, n.d.)

We seek the Spirit as guide in our travel in the tension between trust in God and our tendency to take on matters informed by our own limited experience.

References

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2026, from https://bible.usccb.org/bible/matthew/6? 

Meditation on Matthew 6:24-34. (n.d.). Word Among Us. Retrieved June 20, 2026, from https://wau.org/meditations/2026/06/20/1595479/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2026, from https://bible.usccb.org/bible/psalms/89? 

Rohr, R. (n.d.). The Way of the Early Church: Weekly Summary. Center for Action and Contemplation. Retrieved June 20, 2026, from https://cac.org/daily-meditations/the-way-of-the-early-church-weekly-summary/ 

Schwager, D. (n.d.). Why Are You Anxious - Seek First His Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 20, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Chronicles, CHAPTER 24 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 20, 2026, from https://bible.usccb.org/bible/2chronicles/24?17 

Zuegner, C. (2026, June 20). Daily Reflection June 20, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 20, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-20-2026