Love Response to Evil

 The texts from the Roman Catholic Lectionary today challenge us to respond to the injustice and greed we witness and experience with care and concern for our persecutor. 

Love Changes Persecution

The Reading from the First Book of Kings presents the Seizure of Naboth’s Vineyard.

* [21:1–16] The story tells how Jezebel manipulates important structures of Israelite social order, law, and religious observance to eliminate a faithful Israelite landowner who frustrates Ahab’s will.

* [21:3] Heritage: Hebrew naḥalah. Naboth is unwilling to sell or exchange his vineyard. According to the Israelite system of land tenure and distribution, land was held in common within a social unit. The ancestral naḥalah was not private property, to be alienated at will. (1 Kings, CHAPTER 21 | USCCB, n.d.)

Psalm 5 is a prayer for the protection and joy of the Temple.

* [Psalm 5] A lament contrasting the security of the house of God (Ps 5:8–9, 12–13) with the danger of the company of evildoers (Ps 5:5–7, 10–11). The psalmist therefore prays that God will hear (Ps 5:2–4) and grant the protection and joy of the Temple. (Psalms, CHAPTER 5 | USCCB, n.d.)

In the Gospel of Matthew, Jesus Teaching in the Sermon on the Mount is About Retaliation.

* [5:38–42] See Lv 24:20. The Old Testament commandment was meant to moderate vengeance; the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Of the five examples that follow, only the first deals directly with retaliation for evil; the others speak of liberality.

* [5:41] Roman garrisons in Palestine had the right to requisition the property and services of the native population. (Matthew, CHAPTER 5 | USCCB, n.d.)

Barbara Dilly comments that Jesus says no to violence as the first resort. Jesus also says no to resisting evil. But by advocating non-violence, he does not ask us to give up our dignity. He asks us to show restraint and to demand respect by not returning insults and evil. He wants us to break the cycle of retaliation and to engage in peacemaking in a creative and dignified manner. This is far from being passive. It is a radical response that asserts an unconventional power by refusing to be the one who is humiliated. It changes the terms of the interaction based on love as a new way of relating to others. It invites them to consider their actions on different terms.

Unfortunately, not every evil situation lets us do this. Non-violence is difficult for us to think about and even more difficult to put into action. That does not mean we should not take Jesus seriously on this. We can learn to reflect on our experiences of injustice, to practice non-violence and to show love to our enemies. There are books we can read and classes we can take that show us significant ways in which non-violence has brought about significant social and political change around the world and even in America. But it starts with our hearts first. I pray today that we will all try to become more like Jesus in this way. (Dilly, n.d.)

Don Schwager quotes “You tear yourself apart by hating,” by an anonymous early author from the Greek church.

"We have seen how murder is born from anger and adultery from desire. In the same way, the hatred of an enemy is destroyed by the love of friendship. Suppose you have viewed a man as an enemy, yet after a while he has been swayed by your benevolence. You will then love him as a friend. I think that Christ ordered these things not so much for our enemies as for us: not because enemies are fit to be loved by others but because we are not fit to hate anyone. For hatred is the prodigy of dark places. Wherever it resides, it sullies the beauty of sound sense. Therefore not only does Christ order us to love our enemies for the sake of cherishing them but also for the sake of driving away from ourselves what is bad for us. The Mosaic law does not speak about physically hurting your enemy but about hating your enemy. But if you merely hate him, you have hurt yourself more in the spirit than you have hurt him in the flesh. Perhaps you don't harm him at all by hating him. But you surely tear yourself apart. If then you are benevolent to an enemy, you have rather spared yourself than him. And if you do him a kindness, you benefit yourself more than him." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 13, The Greek Fathers) (Schwager, n.d.)

The Word Among Us Meditation on 1 Kings 21:1-16 asks how do we deal with the temptation to covet “anything that belongs to your neighbor” (Exodus 20:17)?

Today, try to keep a running list of the good, the true, and the Christlike thoughts that arise in your heart—as well as the Christlike people you come across. Then, at the end of the day, read over your list. Let the truths of God’s goodness that you see in that list convince you that Jesus is your greatest treasure!

“Lord, heal me of all envy and covetousness!” (Meditation on 1 Kings 21:1-16, n.d.)

Friar Jude Winkler comments that in 1 Kings the great opponent of Naboth is Jezabel, wife of King Ahab. The king wanted his neighbour’s vineyard but Naboth asserted that God had distributed the land to his family. In Hebrew practice, if you sold land, it was returned to the original custodian on the Jubilee year. Jezebel concocted a plot against Naboth that concluded with his execution and the property went to the King. Matthew continues the Sermon on the Mount and Jesus cites a Hebrew law that was, in effect, a merciful act that was a limitation of how much retribution could be permitted. Jesus goes way beyond and declares that If you are injured you give love and prayer generously to one who hurts you. Friar Jude comments that Jesus is teaching to destroy evil you do it by love and service and see enemies as people who need our help and assistance. It is through love that they will come around.

Fr. Richard Rohr, OFM, describes the influence of the apostle Paul on the formation of the first Christian churches.

The churches or communities Paul founded are his audiovisual aids that he can point to inside of a debauched empire (where human dignity was never upheld as inherent) to give credibility to his message. To people who asked, “Why should we believe there’s a new or different life possible?” Paul could say, “Look at these people. They’re different. This is a different social order.” In Christ, “there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus” (Galatians 3:28). This is not just a religious idea, but a socioeconomic message that began to change the world—and still can.

For Jesus, teachings such as forgiveness, healing, and justice work are the real evidence of a new and shared life. If we do not see this happening in churches and spiritual communities, religion is “all in the head” and largely an illusion. Peacemaking, forgiveness, and reconciliation are not some kind of ticket to heaven later. They are the price of peoplehood—the signature of heaven—now. (Rohr, n.d.)

We seek the calm and control offered by the Spirit to respond to broken people who persecute others with the love and compassion that Jesus asserts is the path to reconciliation. 

References

Dilly, B. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved June 15, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-15-2026 

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 15, 2026, from https://bible.usccb.org/bible/matthew/5? 

Meditation on 1 Kings 21:1-16. (n.d.). Word Among Us. Retrieved June 15, 2026, from https://wau.org/meditations/2026/06/15/1592497/ 

1 Kings, CHAPTER 21 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 15, 2026, from https://bible.usccb.org/bible/1kings/21?1 

Psalms, CHAPTER 5 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 15, 2026, from https://bible.usccb.org/bible/psalms/5?2 

Rohr, R. (n.d.). Being the Body of Christ. Center for Action and Contemplation. Retrieved June 15, 2026, from https://cac.org/daily-meditations/being-the-body-of-christ/ 

Schwager, D. (n.d.). Do Not Return Evil for Evil. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 15, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Our Way of Full Life

 The texts from the Roman Catholic Lectionary today challenge us to review our application of the “Way” in which we proclaim Truth and Life for all in our world.

Shepherd of Full Life

The Reading from the Book of Exodus presents the Arrival at Sinai of the Israelites.

* [19:2] Apparently from a different source (P) than v. 1, which notes the date, v. 2 from the J source includes a second notice of the arrival in the wilderness of Sinai. The Israelites now will be camped at Sinai from this point on all the way to Nm 10:10. This is a striking indication of the centrality and importance of the Sinai narrative in the overall composition of the Pentateuch.

* [19:5] Covenant: while covenants between individuals and between nations are ubiquitous in the ancient Near East, the adaptation of this concept to express the relationship that will henceforth characterize God’s relationship to Israel represents an important innovation of biblical faith. Other gods might “choose” nations to fulfill a special destiny or role in the world; but only Israel’s God is bound to a people by covenant. Thereby Israel’s identity as a people is put upon a foundation that does not depend upon the vicissitudes of Israelite statehood or the normal trappings of national existence. Israel will be a covenant people.

* [19:6] Kingdom of priests: inasmuch as this phrase is parallel to “holy nation,” it most likely means that the whole Israelite nation is set apart from other nations and so consecrated to God, or holy, in the way priests are among the people (cf. Is 61:6; 1 Pt 2:5, 9). (Exodus, CHAPTER 19 | USCCB, n.d.)

Psalm 100 invites the people to enter the Temple courts with thank offerings.

* [Psalm 100] A hymn inviting the people to enter the Temple courts with thank offerings for the God who created them.

* [100:3] Although the people call on all the nations of the world to join in their hymn, they are conscious of being the chosen people of God. (Psalms, CHAPTER 100 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans proclaims Christian Faith, Hope, and Love.

* [5:1–11] Popular piety frequently construed reverses and troubles as punishment for sin; cf. Jn 9:2. Paul therefore assures believers that God’s justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God’s initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God’s gift of pardon to the entire human race. Through faith one benefits personally from this pardon or, in Paul’s term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Rom 1–3. Since this liberation will first find completion in the believer’s resurrection, salvation is described as future in Rom 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul’s Greek term for hope does not, however, suggest a note of uncertainty, to the effect: “I wonder whether God really means it.” Rather, God’s promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God’s love (Rom 5:5).

* [5:1] We have peace: a number of manuscripts, versions, and church Fathers read “Let us have peace”; cf. Rom 14:19.

* [5:7] In the world of Paul’s time the good person is especially one who is magnanimous to others. (Romans, CHAPTER 5 | USCCB, n.d.)

The Gospel of Matthew declares the Mission of the Twelve and Commissioning of the Twelve.

* [9:36] See Mk 6:34; Nm 27:17; 1 Kgs 22:17.

* [9:37–38] This Q saying (see Lk 10:2) is only imperfectly related to this context. It presupposes that only God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew’s setting it leads into Mt 10 where Jesus does so.

* [10:1] His twelve disciples: although, unlike Mark (Mk 3:13–14) and Luke (Lk 6:12–16), Matthew has no story of Jesus’ choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus’ authority to call all Israel into the kingdom. While Luke (Lk 6:13) and probably Mark (Mk 4:10, 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority…every illness: activities the same as those of Jesus; see Mt 4:23; Mt 9:35; 10:8. The Twelve also share in his proclamation of the kingdom (Mt 10:7). But although he teaches (Mt 4:23; 7:28; 9:35), they do not. Their commission to teach comes only after Jesus’ resurrection, after they have been fully instructed by him (Mt 28:20). (Matthew, CHAPTER 9 | USCCB, n.d.)

* [10:2–4] Here, for the only time in Matthew, the Twelve are designated apostles. The word “apostle” means “one who is sent,” and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see note on Mt 9:9). Cananean: this represents an Aramaic word meaning “zealot.” The meaning of that designation is unclear (see note on Lk 6:15).

* [10:5–6] Like Jesus (Mt 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry. (Matthew, CHAPTER 10 | USCCB, n.d.)

Eileen Wirth comments that for years Catholics have focused on the need for more priests. But this is too narrow. Jesus is calling ALL women and men to participate in the Church’s mission and ministry in significant ways including leadership. In Elise Allen’s inspiring new biography of Pope Leo, she describes how he has long embraced this idea. In Peru, he appointed lay people including numerous women to positions of authority. In his parishes and diocese. Will this become his model for the whole Church? Let’s hope so for the good of the Church.

Leadership studies have shown that organizations do best with a mixture of male and female administrators and that surely includes the Church. At St. John’s, I’ve seen the positive impact that our female pastoral minister has made. By the time Pope Leo’s successor is elected, will lay women and men be running numerous departments in the Vatican and dioceses worldwide? There are no theological barriers to this.

Today when we “ask the master of the harvest to send out laborers for the harvest,” we need to ask God to inspire “laborers” of all states of life to give their best talents to the Church and for ordained “laborers” to maximize the use of those gifts. (Wirth, 2026)

Don Schwager quotes “Jesus empowers his disciples to act in his name,” by John Chrysostom (347-407 AD).

"If the Spirit had not yet been given, since Jesus had not yet been glorified, how then did the disciples cast out the unclean spirits? They did this by his own command, by the Son's authority.2 Note the careful timing of their mission. They were not sent out at the beginning of their walk with him. They were not sent out until they had sufficiently benefited by following him daily. It was only after they had seen the dead raised, the sea rebuked, devils expelled, the legs of a paralytic brought to life, sins remitted, lepers cleansed, and had received a sufficient proof of his power both by deeds and words - only then did he send them out. And he did not send them out unprepared to do dangerous deeds, for as yet there was no danger in Palestine. They had only to stand against verbal abuse. However, Jesus still warned them of larger perils to come, preparing them for what was future." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 32.3) (Schwager, n.d.)

The Word Among Us Meditation on Romans 5:6-11 comments that Paul goes on to describe the confidence this love can give us. And he does it by stacking one rhetorical question on top of another: if Jesus has rescued us by his death, how much more will he protect us from “the wrath” that sin produces in the world (Romans 5:9)? How much more “will we be saved” from every evil in this world (5:10)? How much more indeed! There’s no limit to his love.

So every time you catch yourself wondering whether you are “good enough” for Jesus to love you, remember those three words: how much more! Remember the cross. Remember the love that moved him to give himself up to death—for you. Gaze upon the cross and let Jesus tell you how valuable and how precious you are to him. Then stand tall and joyfully “boast” to yourself about the love that God has for you. (Romans 5:11). Rejoice in the love that redeems and reconciles and saves and heals. The love that does so much more.

“Jesus, I am amazed by your love for me!” (Meditation on Romans 5:6-11, n.d.)

Friar Jude Winkler comments that, in Exodus, the Lord speaks and reminds the Israelites of their exodus out of Egypt and slavery. He wants to make a kingdom of the rag tag group and have them aspire to be what God has for them.  Paul proclaims that while we were sinners, the just suffered for the unjust. Jesus died for us, we are justified by His death and we appreciate the tremendous glory to which we are called. In the Gospel of Matthew, Jesus presents the people as sheep without shepherds who the priests and kings have failed. The twelve are commissioned to proclaim the love of God in word and action. In The Kingdom, people will surrender to the love and law of God. Friar Jude comments that Matthew, writing for Jewish Christians, focuses on the mission to the Nation of Israel.

Fr. Richard Rohr, OFM, reflects on the origin of the Christian church as “the Way”.

Christianity first emerged not as a new religion, but as a reform and sect of Judaism within Judea and the Mediterranean. Wherever Paul, Peter, and other early missionaries traveled, they formed small communities of believers in “the Way,” a movement that emphasized Jesus’s teachings, death, and resurrection as the path to transformation. Gradually the movement grew and took on a life of its own, welcoming non-Jews as well as Jews, becoming more inclusive and grace-oriented, until it eventually called itself “catholic” or universal. By 80 CE, there were Christians as far away as India and France. 

Historian Diana Butler Bass writes, “For all the complexity of primitive Christianity, a startling idea runs through early records of faith: Christianity seems to have succeeded because it transformed the lives of people in a chaotic world.” [1] During this time, Christianity was not so much about doctrines or eternal salvation, but about how to live a better life here and now, within the “reign of God.”

Much of what Jesus taught seems to have been followed closely during the first several hundred years after his death and resurrection. As long as Jesus’s followers were on the bottom and the edge of empire, as long as they shared the rejected and betrayed status of Jesus, they could grasp his teaching more readily. Values like nonparticipation in war, simple living, inclusivity, and love of enemies could be more easily understood when Christians were gathering secretly in the catacombs.

Several writings illustrate this early commitment to Jesus’s teachings on simplicity and generosity. For example, the Didache, compiled around 90 CE, says: “Share all things with your brother, and do not say that they are your own. For if you are sharers in what is imperishable, how much more in things which perish!” [3] At the time, Christianity was still pure, simple, and loving, relatively untouched by empire, rationalization, and compromise. [4] (Rohr, n.d.)

We celebrate the inspiration of the Spirit that fills the hearts of the faithful and enkindles in us the fire of love as we are commissioned to renew the face of the earth.

References

Exodus, CHAPTER 19 | USCCB. (n.d.). Daily Reflections. Retrieved June 14, 2026, from https://bible.usccb.org/bible/exodus/19?2 

Matthew, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved June 14, 2026, from https://bible.usccb.org/bible/matthew/10? 

Matthew, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved June 14, 2026, from https://bible.usccb.org/bible/matthew/9? 

Meditation on Romans 5:6-11. (n.d.). Word Among Us. Retrieved June 14, 2026, from https://wau.org/meditations/2026/06/14/1591735/ 

Psalms, CHAPTER 100 | USCCB. (n.d.). Daily Reflections. Retrieved June 14, 2026, from https://bible.usccb.org/bible/psalms/100?1 

Rohr, R. (n.d.). A New Way of Living. Center for Action and Contemplation. Retrieved June 14, 2026, from https://cac.org/daily-meditations/a-new-way-of-living/ 

Romans, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 14, 2026, from https://bible.usccb.org/bible/romans/5?6 

Schwager, D. (n.d.). Jesus Gives His Disciples  to Heal and Set Free. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 14, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wirth, E. (2026, June 13). Daily Reflection June 14, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-14-2026 

Time for Truth

 The texts from the Roman Catholic Lectionary today challenge us to be open to a radical change in our way of living that will be a more truthful testimony to our faith, hope and love.

Open to Change

In the Reading from the First Book of Kings, Elijah experiences a theophany and receives a commission.; 

* [19:1–21] The story of Elijah’s journey to Mount Horeb begins as a flight from danger, but takes a surprising turn. The prophet makes his solitary way to the mountain where the Lord had appeared to Moses and the Israelites (“Horeb” is an alternate name for “Sinai”). Like Moses on the holy mountain, Elijah experiences a theophany and receives a commission.

* [19:19–21] Elijah’s act of throwing his mantle over the shoulders of Elisha associates him with Elijah as a servant (v. 21). Elisha will later succeed to Elijah’s position and prophetic power (2 Kgs 2:1–15). Elisha’s prompt response, destroying his plow and oxen, signifies a radical change from his former manner of living. (1 Kings CHAPTER 19 | USCCB, n.d.)

Psalm 16 reflects on the wise and life-giving presence of God .

* [Psalm 16] In the first section, the psalmist rejects the futile worship of false gods (Ps 16:2–5), preferring Israel’s God (Ps 16:1), the giver of the land (Ps 16:6). The second section reflects on the wise and life-giving presence of God (Ps 16:7–11). (Psalms, PSALM 16 | USCCB, n.d.)

The Gospel of Matthew presents the Teaching About Oaths.

* [5:33] This is not an exact quotation of any Old Testament text, but see Ex 20:7; Dt 5:11; Lv 19:12. The purpose of an oath was to guarantee truthfulness by one’s calling on God as witness.

* [5:34–36] The use of these oath formularies that avoid the divine name is in fact equivalent to swearing by it, for all the things sworn by are related to God.

* [5:37] Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No’: literally, “let your speech be ‘Yes, yes,’ ‘No, no.’” Some have understood this as a milder form of oath, permitted by Jesus. In view of Mt 5:34, “Do not swear at all,” that is unlikely. From the evil one: i.e., from the devil. Oath-taking presupposes a sinful weakness of the human race, namely, the tendency to lie. Jesus demands of his disciples a truthfulness that makes oaths unnecessary. (Matthew CHAPTER 5 | USCCB, n.d.)

David Crawford comments that common thread in these (and many other stories from Scripture) is of God interrupting someone who is busy – sometimes with a major life change, sometimes with an opportunity to serve or show love.

Many of us lead busy lives, with daily calendars filled with work responsibilities, family commitments, leisure activities, even church obligations. We resist anything that distracts us from what we have before us or that takes away from what we consider important. I am reminded that, as a child, I too often responded childishly when my mother or father asked me to do something. “I’m busy!” “Not now. I’m already doing something.” “Can’t someone else do it?” “Can it wait until my show is over?” Is our response equally childish when our Heavenly Father wants us to do something?

Our Heavenly Father will call us, in different ways, often at inopportune times. Listen for God’s voice. Heed the Spirit’s promptings to serve, to minister, to love. (Crawford, n.d.)

Don Schwager quotes The Light of Truth, by Chromatius (died 406 AD)

"By the grace of gospel teaching, the law given by Moses acquired an advantage. The law prescribes that one must not swear falsely; but according to the gospel one must not swear at all. The Holy Spirit had seen fit to order this through Solomon when he said, 'Do not accustom your mouth to oaths' (Sirach 23:9). And again: 'Even as a well-chastised servant is not deterred from envy, whoever swears and does business will not be purged from sin' (Sirach 23:11). Therefore it is absolutely inappropriate for us to swear. What need is there for us to swear when we are not allowed to lie at all and our words must always be true and trustworthy, so much so that they may be taken as an oath? On this, the Lord not only forbids us to swear falsely but even to swear, lest we appear to tell the truth only when we swear and lest (while we should be truthful in our every word) we think it is all right to lie when we do not take an oath. For this is the purpose of an oath: Everyone who swears, swears to the fact what he is saying is true. Therefore the Lord does not want a gap between our oath and our ordinary speech. Even as there must be no faithlessness in an oath, in our words there must be no lie. For both false swearing and lying are punished with divine judgment, as the Scripture says: 'The mouth that lies kills the soul' (Wisdom 1:11). So whoever speaks the truth swears, for it is written: 'A faithful witness will not lie' (Proverbs 14:5). (excerpt from TRACTATE ON MATTHEW 24.2.2-4)

[Note: Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome describead him as a "most learned and most holy man."] (Schwager, n.d.)

The Word Among Us Meditation on Matthew 5:33-37 comments that we won’t need to swear to the truth of everything we say or the reliability of every promise we make. People will trust us not because of our words but because of the integrity of our lives.

Words matter to Jesus. There was never a conflict between what he said and what he did because he was perfectly committed to living out the truths he professed. In a similar way, he wants our words to be a clear reflection of the state of our hearts. So guard your words. Pay attention to what comes out of your mouth today, and see how your words match your deeds and your intentions. And where you see a discrepancy, seek the help of the Lord. Tell him that you want to become as honest and trustworthy as he is!

“Jesus, help me to be honest in word and deed!” (Meditation on Matthew 5:33-37, n.d.)

Friar Jude Winkler comments on the texts for today.

Fr. Richard Rohr, OFM, introduces Cynthia Bourgeault who offers a blessing to students of The Divine Exchange.

If we could just get across the hump and shift to this new paradigm, this whole new way of thinking from the collective, out and around rather than from the individual up, it may just happen that we see the shift to a whole new cosmovision, a whole new level of consciousness, maybe even within our own lifetimes.

These teachings have the power to help renew a deeper relationship and more confidence in this man, Jesus, and to see Christianity, the religion he seeded, as alive, modern, relevant, and fully up to the task of carrying this beautiful flowing vision of exchange and oneness into the new cosmovision. Christ and Christianity were born for this moment. The ball is in our collective hands. Let’s run with it. (Rohr, n.d.)

We implore the Spirit of Truth to inform our relationship with God and our neighbours.

References

Crawford, D. (n.d.). Daily Reflections. Creighton Online Ministries. Retrieved June 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-13-2026 

Matthew CHAPTER 5 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 13, 2026, from https://bible.usccb.org/bible/matthew/5?33 

Meditation on Matthew 5:33-37. (n.d.). Word Among Us. Retrieved June 13, 2026, from https://wau.org/meditations/2026/06/13/1591101/ 

1 Kings CHAPTER 19 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 13, 2026, from https://bible.usccb.org/bible/1kings/19?9 

Psalms, PSALM 16 | USCCB. (n.d.). Daily Readings. Retrieved June 13, 2026, from https://bible.usccb.org/bible/psalms/16? 

Rohr, R. (n.d.). Embracing the Divine Exchange: Weekly Summary. Center for Action and Contemplation. Retrieved June 13, 2026, from https://cac.org/daily-meditations/embracing-the-divine-exchange-weekly-summary/ 

Schwager, D. (n.d.). Let What You Say Be Simply Yes or No. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 13, 2026, from https://www.dailyscripture.net/daily-meditation/