Life Love and Law

 The texts from the Roman Catholic Lectionary today invite us to contemplate the role of our relationship with God in guiding our charity and the precepts with which we navigate our lives.

Law and Life 

The Reading from the First Book of Kings presents Elijah’s conflict with the prophets of Baal.

* [18:1–45] The story of the conflict with the prophets of Baal (vv. 21–40) is embedded in the story of the drought and its ending (vv. 1–20, 41–45). The connection between the two stories is found in Canaanite theology, in whose pantheon Baal, “the Cloud Rider,” the god of rain and storm, was recognized as the one who brings fertility. Worship of many gods was virtually universal in the ancient world; the Israelite requirement of exclusive worship of the Lord (Ex 20:3) was unique. The people of Israel had apparently become comfortable worshiping both Baal and the Lord, perhaps assigning mutually exclusive spheres of influence to each. By claiming authority over the rain (17:1; 18:1), the Lord was challenging Baal’s power in Baal’s own domain. The entire drought story in chaps. 17–18 implies what becomes explicit in 18:21–40: this is a struggle between the Lord and Baal for the loyalties of the people of Israel. (1 Kings, CHAPTER 18 | USCCB, n.d.)

Psalm 16 rejects the futile worship of false gods.

* [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, CHAPTER 16 | USCCB, n.d.)

The Gospel of Matthew proclaims Jesus Teaching About the Law in the Sermon on the Mount.

* [5:17–20] This statement of Jesus’ position concerning the Mosaic law is composed of traditional material from Matthew’s sermon documentation (see note on Mt 5:1–7:29), other Q material (cf. Mt 18; Lk 16:17), and the evangelist’s own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Mt 5:18). Yet the “passing away” of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The “turning of the ages” comes with the apocalyptic event of Jesus’ death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of “new heavens and a new earth” (Is 65:17; 66:22). Meanwhile, during Jesus’ ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Mt 5:21–48) show.

* [5:19] Probably these commandments means those of the Mosaic law. But this is an interim ethic “until heaven and earth pass away.” (Matthew, CHAPTER 5 | USCCB, n.d.)

Rev. Kent Beausoleil, SJ, comments that we have the invitation—some would even say a ‘call’—to collaborate, co-labor, co-create with God.  Jesus, seems to be egging on his listeners back then, as well as us today, to make a stance.  This fulfillment is not a passive event. It demands active participation.

In the end then, the choice is ours always, but the needed commitment to work for the building of God’s plan of salvation requires our collaboration.  Will you come sow the good seed of God’s love, water it, and help it to grow, or will your action destroy the possibility of divine love coming to have ever greater life?  Will you help me Jesus asks, to fulfill God’s plan for your own, and the world’s growth (or groaning) to fulfillment?  In the end then, this fulfillment is not a passive event. It demands active participation. (Beausoleil, n.d.)

Don Schwager quotes “What you teach, you should do,” by Chromatius (died 406 AD)

"While it is sinful to abolish the least of the commandments, all the more so the great and most important ones. Hence the Holy Spirit affirms through Solomon: 'Whoever despises the little things shall gradually die' (Sirach 19:1b). Consequently nothing in the divine commandments must be abolished, nothing altered. Everything must be preserved and taught faithfully and devotedly that the glory of the heavenly kingdom may not be lost. Indeed, those things considered least important and small by the unfaithful or by worldly people are not small before God but necessary. For the Lord taught the commandments and did them. Even small things point to the great future of the kingdom of heaven. For this reason, not only words but also deeds are important; and you should not only teach, but what you teach, you should do." (excerpt from TRACTATE ON MATTHEW 20.2.1-3)

[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 described him as a "most learned and most holy man."] (Schwager, n.d.)

The Word Among Us Meditation on 1 Kings 18:20-39 comments that our world is not so different from Elijah’s. Violent atrocities dominate the headlines. In a world with so much injustice, it’s easy to wonder why God doesn’t just come and destroy all evildoers so that the righteous can live in peace.

But look at the fire on Carmel, and you’ll see something different. You’ll see God reaching out to accept your offerings just as he accepted Elijah’s. You’ll see his fire surrounding your prayers, your acts of obedience, and the sacrifices you make in serving his people. He never rejects the offering of a heart intent on loving him!

“Here I am, Father; I offer you my thoughts, my words, and my actions—my very life—as a sacrifice of praise!” (Meditation on 1 Kings 18:20-39, n.d.)

Friar Jude Winkler comments that the reading from 1 Kings is in the context of  Elijah having been persecuted by Queen Jezebel, who was descended from a family of a pagan priesthood. In the contest with the priests of Baal and embarrassment to the Queen on her home territory, Elijah calls for “Fire from the Shy” to determine the true god of fertility. The priests of Baal are mocked by Elijah and when Baal does not respond, the Prophet of Israel declares the non-existence of Baal and that Yahweh is also a God of fertility. In the Sermon on the Mount in Matthew’s Gospel, the instruction to observe the smallest part of the Law seems in contrast with the message of Paul. Friar Jude proposes that the demographics of the Church growing among Gentiles tended to favour accepting Paul and we tend to keep very few of the Jewish Laws even as Matthew asserts that we are the New Israel.

The daily meditation from the Center for Action and Contemplation was not available at publication time.

We seek the wisdom of the Spirit as we contemplate the meaning of observing the Law to our Baptismal Anointing as priest, prophet, and leader in our community.

References

Beausoleil, K. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 10, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-10-2026 

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2026, from https://bible.usccb.org/bible/matthew/5? 

Meditation on 1 Kings 18:20-39. (n.d.). Word Among Us. Retrieved June 10, 2026, from https://wau.org/meditations/2026/06/10/1589288/ 

1 Kings, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2026, from https://bible.usccb.org/bible/1kings/18? 

Psalms, CHAPTER 16 | USCCB. (n.d.). Retrieved June 10, 2026, from https://bible.usccb.org/bible/psalms/16?1 

Schwager, D. (n.d.). Great Are Those Who Teach and Obey the Commandments. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 10, 2026, from https://www.dailyscripture.net/ 

Life with Flavour in the Light.

 The texts from the Roman Catholic Lectionary today challenge us to contemplate how our understanding of the nature of salt and light can impact how we brighten and bring flavour to our environment.

Salt and Light

In the Reading from the First Book of Kings, Elijah is helped by a widow in the Drought.

c. [17:8–16] 2 Kgs 4:1–7; Lk 4:25–26. (1 Kings, CHAPTER 17 | USCCB, n.d.)

Psalm 4 emphasizes trust in God.

* [Psalm 4] An individual lament emphasizing trust in God. The petition is based upon the psalmist’s vivid experience of God as savior (Ps 4:2). That experience of God is the basis for the warning to the wicked: revere God who intervenes on the side of the faithful (Ps 4:3–6). The faithful psalmist exemplifies the blessings given to the just (Ps 4:7–8). (Psalms, CHAPTER 4 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents the Similes of Salt and Light.

* [5:13–16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.

* [5:13] The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste. (Matthew, CHAPTER 5 | USCCB, n.d.)

Margo Minnich comments when Jesus calls us the “salt of the earth”, she hears a calling that her life is meant to enhance and bring out hidden goodness in situations and to be a source of preservation and healing. The image of light reaches even deeper. Light doesn’t argue with darkness; it just shines. It reveals what’s true, guides those who are lost, and brings warmth to cold places.

What moves me most is that Jesus speaks in terms of identity, not aspiration. He doesn’t say, “Try to become salt” or “Work on being light.” He says, “You are”. That means my role isn’t to manufacture goodness but to allow God’s goodness to flow through me. When I choose kindness over irritation, honesty over placating, courage over silence, my light shines - not to draw attention to myself, but to reflect the One who lit it in the first place.

In the end, this passage reminds me that even small acts matter. A gentle word, a patient response, a moment of generosity - these are ways my little light shines in ordinary spaces. And just like the song I learned as a child, I feel Jesus inviting me again and again to let that light shine, trusting that He can use even the smallest flame to push back the darkness. (Minnich, n.d.)

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

The Lord has already called his disciples the "salt of the earth" because they seasoned with divine wisdom the hearts of the human race which had been made tasteless by the devil. Now he also calls them the "light of the world." For, illumined by his very own self who is the true and eternal light, they too become light within the darkness. For since he himself is the sun of righteousness, he rightly also calls his disciples "light of the world." Through them, as if through shining rays, he poured the light of his knowledge on the entire world. For by showing the light of truth, the Lord's disciples made the darkness of error flee from people's hearts. (excerpt from TRACTATE ON MATTHEW 19.1.1-2)

[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 described him as a "most learned and most holy man."] (Schwager, n.d.)

The Word Among Us Meditation on Matthew 5:13-16 comments that we can all be “salt of the earth” (Matthew 5:13). As we “lose” our lives and follow Jesus, we “find” a more lively, exciting, “flavorful” life growing within us. We become more generous with our time and resources. We are more merciful and kind to the people around us. And we demonstrate the peace of Christ, even in challenging circumstances. And that new life makes us more attractive to everyone else.

St. Thomas Aquinas wrote, “Grace does not destroy nature but perfects it” (Summa I.1.8). To be holy is not to deny our humanity. It is the way God made us to live. His sanctifying grace builds upon the nature and personality we already have, making it clearer, stronger, and more beautiful.

Without Jesus, life can be a bland, endless, and futile flight from pain and difficulty. But with Jesus, life becomes an adventure with the God who loves us. As we walk with him, we become more ourselves and yet more like him. And that makes us more “salty” in a world yearning for life.

“Jesus, I want to become more like you—the salt of the earth.” (Meditation on Matthew 5:13-16, n.d.)

Friar Jude Winkler comments that Elijah called a famine upon the land and the Widow of Zarephath give Elijah one last meal and shares what little she had with him. As a result Elijah promised water and flour for her needs. Was this a miracle or generous neighbours with a change of heart?  In either case, she was generous and she was rewarded by God. In the Gospel of Matthew, Jesus presents two Wisdom sayings. To live a good life we need to be excited by who we are and share it with the world. We set our lamp where it gives light for all to see.  Friar Jude contrasts this theme with a later admonition to not let our left hand know what our right hand gives and suggests the apparent contradiction is resolved by our motivation not to receive praise but to heal and help.

Father Richard Rohr, OFM, introduces CAC faculty emerita Cynthia Bourgeault who highlights that the primary quality of the kingdom of God is an experience of interabiding—one with God and with one another. There is no separation between humans and God because of this mutual interabiding that expresses the indivisible reality of divine love. We flow into God—and God into us—because it is the nature of love to flow. And as we give ourselves into one another in this fashion, the vine gives life and coherence to the branch while the branch makes visible what the vine is…. The whole and the part live together in mutual, loving reciprocity, each belonging to the other and dependent on the other to show forth the fullness of love. That’s Jesus’s vision of no separation between human and Divine.

No separation between human and human is an equally powerful notion—and equally challenging. One of the most familiar of Jesus’s teachings is “Love your neighbor as yourself” [Mark 12:31; Matthew 22:39]. But we almost always hear that wrong. We hear “Love your neighbor as much as yourself.”… If you listen closely to Jesus’s teaching however, there is no “as much as” in there. It’s just “Love your neighbor as yourself”—as a continuation of your very own being. It’s a complete seeing that your neighbor is you. There are not two individuals out there, one seeking to better herself at the price of the other, or to extend charity to the other; there are simply two cells of the one great Life. Each of them is equally precious and necessary. And as these two cells flow into one another, experiencing that one Life from the inside, they discover that “laying down one’s life for another” [John 15:13] is not a loss of one’s self but a vast expansion of it—because the indivisible reality of love is the only True Self. (Rohr, n.d.)

We seek the guidance of the Spirit as we act with our Baptismal anointing to be “salt and light” in our environment.

References

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2026, from https://bible.usccb.org/bible/matthew/5? 

Meditation on Matthew 5:13-16. (n.d.). Word Among Us. Retrieved June 9, 2026, from https://wau.org/meditations/2026/06/09/1588383/ 

Minnich, M. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 9, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-9-2026 

1 Kings, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2026, from https://bible.usccb.org/bible/1kings/17? 

Psalms, CHAPTER 4 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 9, 2026, from https://bible.usccb.org/bible/psalms/4?2 

Rohr, R. (n.d.). Mutual Interabiding. Center for Action and Contemplation. Retrieved June 9, 2026, from https://cac.org/daily-meditations/mutual-interabiding/ 

Schwager, D. (n.d.). The Salt of the Earth and Light of the World. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 9, 2026, from https://www.dailyscripture.net/ 

Blessed as Believers

 The texts from the Roman Catholic Lectionary today invite us to contemplate our understanding of “Blessing” as we ponder the sermon of Jesus on the Mount.

Inherit the Earth

In the Reading from the First Book of Kings, Elijah Proclaims a Drought

* [17:1] This verse introduces the enigmatic figure of Elijah the Tishbite. (The name “Elijah” means “the Lord is my God.” The meaning of “Tishbite” is unknown; it may refer to a place or to a social class.) His appearance before Ahab is abrupt and involves several matters that will unify the whole Elijah story. His claim to “serve the Lord” (lit., to “stand before the Lord”) points forward to 19:13, where he refuses to do so; the center of narrative tension on this level is the question of the prophet’s autonomy in God’s service. His proclamation of a drought points forward to 18:41–45 where he announces the drought’s end; the center of narrative tension on this level is the struggle between the Lord and the Canaanite fertility god Baal for the loyalties of Israel. His claim that the drought is due to his own word of power (“except at my word”) points forward to 17:24 where the widow acknowledges the divine source of the word Elijah speaks; the center of narrative tension on this level is the gradual characterization of the prophet as one who receives a divine word (vv. 2, 8), obeys it (v. 5), conveys an effective divine word of threat (v. 1) or promise (vv. 14, 16), and even speaks an effective human word of entreaty to God (vv. 20, 22). (1 Kings, CHAPTER 17 | USCCB, n.d.)

Psalm 121 is a blessing given to someone embarking on a dangerous journey.

* [Psalm 121] A blessing given to someone embarking on a dangerous journey whether a soldier going on a campaign or a pilgrim returning home from the Temple. People look anxiously at the wooded hills. Will God protect them on their journey (Ps 121:1)? The speaker declares that God is not confined to a place or a time (Ps 121:2), that every step is guarded (Ps 121:3–4); night and day (Ps 121:5–6) God watches over their every movement (Ps 121:7–8). (Psalms, PSALM 121 | USCCB, n.d.)

In the Gospel of Matthew, The Sermon on the Mount proclaims The Beatitudes.

* [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.)

Margo Minnich comments that in the Beatitudes, Jesus offers us eternal joy rather than temporary worldly approval. He reverses worldly values and reveals what true blessedness looks like. The poor in spirit, the meek, the merciful, and those who hunger for righteousness are called blessed because their hearts are oriented toward God.

This Gospel becomes a call to discernment and self-knowledge. His words challenge us to examine where we place trust and what truly governs our daily choices. It asks us to honestly confront the temptations that draw us away from the service of faith and the pursuit of justice toward selfishness. We should ask ourselves: In what ways do I place my own comfort or success before the needs of others? How often do I imitate the priorities of the world rather than recognize God’s goodness already present around me? The Beatitudes invite us to seek Ignatian indifference, not rejecting worldly goods entirely, but refusing to let them control our hearts or determine our worth.

Christ’s standard is not easy because it calls for humility, sacrifice, and trust. Yet it is also the path to authentic freedom and lasting peace. Jesus reminds us that suffering for righteousness is not failure, but participation in the Kingdom of God. His final words offer both consolation and hope: “Rejoice and be glad, for your reward will be great in heaven.” In those words, Christ invites us to live not for the praise of this world, but for the deeper joy that comes from faithfully following Him. (Minnich, 2026)

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 Matthew 5:1-12 comments that as we hold fast to our vision of Jesus, however cloudy that vision might be, the Holy Spirit takes our efforts and exchanges them with his own divine grace.

This time, instead of getting sucked into saying something negative, you find a way to steer the conversation to a different topic. Maybe you even make a positive comment about the neighbor with the weedy garden. That’s God at work! And because you cooperated with him, your vision of him became just a little clearer and your heart just a little more like his.

So keep cleaning your spiritual glasses and asking yourself, “Where will I see God today?”

“Jesus, I long to see you. Help me turn away from sin. Purify my heart as I gaze on you.” (Meditation on Matthew 5:1-12, n.d.)

Friar Jude Winkler comments that, in 1 Kings, Elijah tells of drought upon the land that reminds us that  “as the sin, so the punishment” after worship by the people of the false God of fertility, there would be a drought. The Gospel of Matthew begins the Sermon on the Mount (Ch 5- 7) The structure of the Gospel of Matthew mirrors the Pentateuch with five sections to indicate a New Law for the people of God. The Beatitudes are a version of that new law in Matthew. Of the three versions in Scripture, Luke with four blessings and four curses follows a traditional format. “Poor in Spirit” means being humble. Those who mourn are blessed as we realize our need for others and God. The meek change the world by their gentleness. Righteousness in Matthew is presented as Joseph by taking care of Mary and Jesus and those leaders who care for their sheep are truly compassionate and righteous. “Clean of heart” is single minded as, in the Bible thinking is a function of our heart. When we are persecuted for justice and care of the poor we are blessed in God’s eyes. Friar Jude also invites us to consider the parable of the sheep and the goats as our choice to be sheep, living a blessed life.

Father Richard Rohr, OFM, describes relationship as the nature of God and reality. It’s true that nothing stands alone! We are intrinsically like the Trinity, living in an absolute relatedness. We call this love.

We really were made for love, and outside of love we die very quickly. If we are going to start with Trinity, then loving relationship is the universal pattern, the nature of our being. When we start with a philosophical concept of being and then try to convince everyone that this being is, in fact, love, we don’t have a lot of success. I’ve been a priest for over fifty years and can say that more Christians seem to be afraid of God than in love with God. Sadly, Christians aren’t more loving than anyone else; sometimes, we’re even less loving than other people! In some ways, that’s inevitable if we’re basically relating to God out of fear, if we haven’t been drawn into the love between the Father and the Son by the Spirit.(Rohr, n.d.)

We seek the guidance of the Spirit as we live in accord with our Baptismal anointing as priest, prophet, and leader in our work of transformation to a society living the Beatitudes.

 

References

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 8, 2026, from https://bible.usccb.org/bible/matthew/5? 

Meditation on Matthew 5:1-12. (n.d.). Word Among Us. Retrieved June 8, 2026, from https://wau.org/meditations/2026/06/08/1587749/ 

Minnich, M. (2026, June 8). Daily Reflection June 8, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 8, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-8-2026 

1 Kings, CHAPTER 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 8, 2026, from https://bible.usccb.org/bible/1kings/17?1 

Psalms, PSALM 121 | USCCB. (n.d.). Daily Readings. Retrieved June 8, 2026, from https://bible.usccb.org/bible/psalms/121? 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. CAC.org. Retrieved June 8, 2026, from https://cac.org/daily-meditations/a-positive-relationship/  

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 June 8, 2026, from https://www.dailyscripture.net/