Fullness and Firm Faith

 The texts from the Roman Catholic Lectionary today challenge us to assess our motivation to be included in Christian community and how we show Christ to the people in our life.

Faith and Full Life

The Reading from the Book of the Prophet Isaiah presents Accusation and Appeal to Judah.

* [7:1] Days of Ahaz: who ruled from 735 to 715 B.C. This attack against Jerusalem by the kings of Aram (Syria) and Israel in 735 B.C. was occasioned by the refusal of Ahaz to enter with them into an anti-Assyrian alliance; cf. 2 Kgs 16.

* [7:3] Shear-jashub: this name means “a remnant will return” (cf. 10:20–22).

* [7:5] Planned: the plans of those who plot against Ahaz shall not be accomplished (v. 7). What the Lord plans will unfailingly come to pass, whereas human plans contrary to those of the Lord are doomed to frustration; cf. 8:10; 14:24–27; 19:11–14; 29:15; 30:1. See further the note on 14:24–27.

* [7:6] Son of Tabeel: a puppet of Jerusalem’s enemies. His appointment would interrupt the lawful succession from David.

* [7:8–9] God had chosen and made a commitment to David’s dynasty and his capital city Jerusalem, not to Rezin and his capital Damascus, nor to the son of Remaliah and his capital Samaria (2 Sm 7:12–16; Ps 2:6; 78:68–72; 132:11–18). Within sixty-five years…nation: this text occurs at the end of v. 8 in the Hebrew. Ahaz would not have been reassured by so distant a promise; the phrase is probably a later addition. (Isaiah, CHAPTER 7 | USCCB, n.d.)

Psalm 48 describes the victory by the Divine Warrior over hostile kings (Ps 48:4–8).

* [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). (Psalms, PSALM 48 | USCCB, n.d.)

The Gospel of Matthew presents Jesus reproaches to the Unrepentant Towns.

* [11:21] Tyre and Sidon were pagan cities denounced for their wickedness in the Old Testament; cf. Jl 4:4–7.

* [11:23] Capernaum’s pride and punishment are described in language taken from the taunt song against the king of Babylon (Is 14:13–15). (Matthew, CHAPTER 11 | USCCB, n.d.)

A Member of the Creighton University Community recognizes that the feeling of being corrected (or called out, or challenged) for something we have done (or not done) is not a good feeling. Rather than focusing on the one doing the reproaching, what does our response reveal about ourselves?

Understanding that someone’s correction does not, in itself, prove our wrongdoing (indeed, maybe it is our very righteousness that has elicited reproach), our conscience does have a way of cutting through that brush, clearing the way for us to honestly evaluate our words and deeds. Our conscience is quick to catch up to us and the hardest to outrun. When this occurs, whatever our emotions in the moment, we owe it to ourselves to step back and reflect on what has happened and what elicited the correction. This can be a humbling exercise, but Jesus calls us to just this humility. He calls us to union with him. That is our end and we have been equipped with the means to seek it and, with the grace of God, achieve it. (Creighton University Community, 2026)

Don Schwager quotes “Even after miracles they did not repent,” by Jerome (347-420 AD)

"Our Savior laments Chorazin and Bethsaida, cities of Galilee, because after such great miracles and acts of goodness they did not repent. Even Tyre and Sidon, cities that surrendered to idolatry and other vices, are preferred to them. Tyre and Sidon are preferred for the reason that although they trampled down the law, still Chorazin and Bethsaida, after they transgressed natural and written law, cared little for the miracles that were performed among them." (excerpt from COMMENTARY ON MATTHEW 2.11.22.1) (Schwager, n.d.)

Friar Jude Winkler comments that in the time of Isaiah in the history of Judah, Assyria was the great power. Israel was one of the vassal states of the Assyrian Empire. The kings of the northern kingdom, Israel, conspired to rebel and they had to seek help from Egypt. But the armies have to pass through Judah, a weak state, and King Ahaz of Judah will not join Syria and Israel. The conduit to the upper pool is crucial in a siege. If the water runs out they will have to surrender. Isaiah proclaims the kings of Syria and Israel will fall. God will protect Judah. In the Gospel, Jesus condemns towns in Galilee; they knew him as a home town boy. Matthew, the Gospel addressed to the Jews, says that pagans will more readily accept the Gospel than the Jewish people.  Friar Jude comments that we can become too familiar and only go through the motions of our faith. When we see and contemplate our worship, it should change our hearts.

The Word Among Us Meditation on Isaiah 7:1-9 describes the kind of faith that God wanted from Ahaz—and from us as well. A faith willing to take measured risks because you trust that God will be with you. Willing to stare down uncertainty because you know that the Lord is bigger than your worries. Willing to deny yourself some pleasure that risks leading you into sin. Willing to take decisive action that you believe will bring someone closer to experiencing the Lord—and willing to learn from your mistakes.

This is what firm faith looks like. It’s firm, not because you are strong, but because you know that God is strong. It’s firm, not because you’ve been having a good day, but because you know that whatever kind of day you’re having, the Lord is always faithful to his promises. It’s firm because the One you believe in is the solid Rock of salvation.

King Ahaz had to decide if he would make his faith firm or if he would give in to fear and intimidation. What will you decide today?

“Jesus, help me to place my trust in you!” (Meditation on Isaiah 7:1-9, n.d.)

Father Richard Rohr, OFM, explores Jesus' metaphor, connecting the eyes and the heart. He introduces author and spiritual director Carl McColman who reflects on what Jesus might have meant by “purity of heart,” calling it “the beatitude that points toward the goal of every restless heart—to see God”.

Jesus knows that no human being has a perfectly clean (pure) heart. But in his wisdom, he’s asking, “Are you willing to show up? Are you willing to do the work? Are you willing to clean up your mess?” To answer yes to these questions is to commit to the path…. There’s the cleansing right there. Are we willing to begin to let go of gratuitous cynicism, nursed resentments, dispiriting bitterness, and the kind of negativity that leaches away our energy and gives us nothing in return? Letting go of those kinds of afflictive thoughts launches us on the journey of catharsis, of inner cleansing, that prepares us to receive the presence of the One who is already there. [2] (Rohr, n.d.)

We implore the Spirit to lead us to purity of heart and our revelation of the Presence of God in the lives and work of the people we encounter daily in our journey.

References

Creighton University Community. (2026, July 14). Daily Reflection July 14, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-14-2026 

Isaiah, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved July 14, 2026, from https://bible.usccb.org/bible/isaiah/7? 

Matthew, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved July 14, 2026, from https://bible.usccb.org/bible/matthew/11?20 

Meditation on Isaiah 7:1-9. (n.d.). Word Among Us. Retrieved July 14, 2026, from https://wau.org/meditations/2026/07/14/1622964/ 

Psalms, PSALM 48 | USCCB. (n.d.). Daily Readings. Retrieved July 14, 2026, from https://bible.usccb.org/bible/psalms/48?2 

Rohr, R. (n.d.). What Is Purity of Heart? Center for Action and Contemplation. Retrieved July 14, 2026, from https://cac.org/daily-meditations/what-is-purity-of-heart/ 

Schwager, D. (n.d.). Will You Be Exalted to Heaven? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 14, 2026, from https://www.dailyscripture.net/daily-meditation/ 

According to Divine Will

The texts from the Roman Catholic Lectionary today, Solemnity of the Annunciation of the Lord, challenge us to adopt the faith of Mary as we seek to surrender to the Will of God in the midst of our tendency to be distracted by the traditions and ways of humans.

St Mary's Basilica 

In the Reading from the Book of the Prophet Isaiah, Ahaz is offered a sign to trust in God.

* [7:14] Isaiah’s sign seeks to reassure Ahaz that he need not fear the invading armies of Syria and Israel in the light of God’s promise to David (2 Sm 7:12–16). The oracle follows a traditional announcement formula by which the birth and sometimes naming of a child is promised to particular individuals (Gn 16:11; Jgs 13:3). The young woman: Hebrew ‘almah designates a young woman of marriageable age without specific reference to virginity. The Septuagint translated the Hebrew term as parthenos, which normally does mean virgin, and this translation underlies Mt 1:23. Emmanuel: the name means “with us is God.” Since for the Christian the incarnation is the ultimate expression of God’s willingness to “be with us,” it is understandable that this text was interpreted to refer to the birth of Christ. (Isaiah, CHAPTER 7 | USCCB, n.d.)

Psalm 40 offers an enthusiastic proclamation of the salvation just experienced.

* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17). (Psalms, PSALM 40 | USCCB, n.d.)

The Reading from the Letter to the Hebrews presents sacrifices and offerings, holocausts and sin offerings.

* [10:5–7] A passage from Ps 40:7–9 is placed in the mouth of the Son at his incarnation. As usual, the author follows the Septuagint text. There is a notable difference in Heb 10:5 (Ps 40:6), where the Masoretic text reads “ears you have dug for me” (“ears open to obedience you gave me,” NAB), but most Septuagint manuscripts have “a body you prepared for me,” a reading obviously more suited to the interpretation of Hebrews.

* [10:8] Sacrifices and offerings, holocausts and sin offerings: these four terms taken from the preceding passage of Ps 40 (with the first two changed to plural forms) are probably intended as equivalents to the four principal types of Old Testament sacrifices: peace offerings (Lv 3, here called sacrifices); cereal offerings (Lv 2, here called offerings); holocausts (Lv 1); and sin offerings (Lv 4–5). This last category includes the guilt offerings of Lv 5:14–19. (Hebrews, CHAPTER 10 | USCCB, n.d.)

In the Gospel of Luke, Mary surrenders to the announcement of her role in the Birth of Jesus.

* [1:26–38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Lk 1:11–12, 26–29) and then told by the angel not to fear (Lk 1:13, 30). After the announcement is made (Lk 1:14–17, 31–33) the parent objects (Lk 1:18, 34) and a sign is given to confirm the announcement (Lk 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Lk 1:32–33) and Son of God (Lk 1:32, 35).

* [1:32] Son of the Most High: cf. Lk 1:76 where John is described as “prophet of the Most High.” “Most High” is a title for God commonly used by Luke (Lk 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17).

* [1:34] Mary’s questioning response is a denial of sexual relations and is used by Luke to lead to the angel’s declaration about the Spirit’s role in the conception of this child (Lk 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God.

* [1:36–37] The sign given to Mary in confirmation of the angel’s announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary’s pregnancy, for nothing will be impossible for God. (Luke, CHAPTER 1 | USCCB, n.d.)

Rev. Larry Gillick, SJ, comments that today we watch the acceptance in faith of the invitation to do God’s will by a questioning young woman of Nazareth. She has good questions and excuses, as do all those who have been called to surrender to God’s ways.

Here, as the end of Lent nears, we are confronted with God’s invitations to us to do what we believe is doing the “will of God.”  We do not have angels announcing that will to us, but we do believe we have God’s grace to sense, and respond to, the invitations to give Grace a space and a face.  To do God’s will is to make human choices which reflect our belief that what we are doing is God’s Will.  As with Mary, we trust that what we are doing is what God wills. Trusting then is God’s will, trusting that God will be freed. (Gillick, n.d.)

Don Schwager quotes “Do you wish to be great?,” by Augustine of Hippo, 354-430 A.D.

"Just imagine the incredible kindness and mercy! He was the only Son, but He did not want to remain alone. So that humans might be born of God God was born of humans. Begotten of God is He through Whom we were created - Born of a woman is He through Whom we are to be re-created. The Word first wished to be born of humans, so that you might be assured of being born of God" (excerpt from Sermon on John 2, 13) (Schwager, n.d.)

Friar Jude Winkler comments that the reading from Isaiah is the story of Ahaz being urged to ask for a sign from the Lord as Jerusalem is besieged and needs assistance. Isaiah asserts God would send him a sign to trust in the Lord rather than the emperor of Assyria. In the Hebrew text, a maiden will birth Immanuel whose name means “God is with us“ Isaiah sees this as a continuous repetition of the offer of God to rescue. In the Letter to the Hebrews the sacrifices of bulls and goats will be no more but the Son would reestablish the union with God. Gabriel visits Mary proclaiming “Hail, Full of grace” in perfect tense in Greek indicating Mary has always been full of grace as celebrated in the Doctrine of the Immaculate Conception. Mary would conceive and bear “Yeshua” the Son of God, a hero of Davidic lineage. Joseph and Mary were both descendants of David. The angel explains this to Mary and unlike Zechariah, who had heard his prayer had been answered, Mary as the New Ark would be overshadowed by the Holy Spirit. In Luke’s Gospel Jesus is the actual Son of God and not being proclaimed with an honorific title. Friar Jude concludes that in fact Mary, the handmaid of the Lord, has Jesus become present through an act of surrender, a free will act, presenting her to be totally available to God’s plan.

The Word Among Us Meditation on Luke 1:26-38 invites us to imagine the relief as Mary tells the angel, “May it be done to me according to your word” (Luke 1:38). God, in his mysterious providence, invited her to participate in his awesome plan of salvation. He could have accomplished his plan without her, but he didn’t want to. Instead, he desired the free and willing assent of this blessed woman who was full of grace.

We, too, are invited to say yes to God throughout our lives so that we can build a habit of cooperation with the Holy Spirit. Each of us is vital to God’s plan taking on flesh in our world. Every time we say, “May it be done to me” as Mary did, we become blessed participants in God’s plan of salvation. When we are criticized and want to respond in kind but we say yes to the Spirit’s invitation to hold our tongue, heaven rejoices. When we see someone who is hurting and feel the call to stop what we’re doing and listen to their story, we bring Jesus to them. When we respond to the Spirit and welcome a needy child into our home, our choice changes the world around us. Jesus is made visible with our every yes to God!

“Blessed Mother, Mary, help me to bring Christ into the world around me!” (Meditation on Luke 1:26-38, n.d.)

Brian McLaren uses a psalm of Exile, Psalm 137, as an example of the importance of how we read the Bible—as the literal word of God or as an expression of God’s people and their experience of God—makes a significant difference in who we think God is.

We dare to listen deeply, to understand and empathize, to put ourselves in the shoes of those who suffer and feel their fury and despair.  

And we don’t stop there either: then we see how oppression and revenge, if we let them take over, create vicious cycles that grow uglier and more catastrophic. We imagine how in our future, we could repeat the worst mistakes of our past.

Remember, O Lord, against the Edomites

the day of Jerusalem’s fall,

how they said, “Tear it down! Tear it down!

Down to its foundations!”

O daughter Babylon, you devastator!

Happy shall they be who pay you back

what you have done to us!

Happy shall they be who take your little ones

and dash them against the rock!(Psalm 137:7–9)

Then we are ready to take our stand: If we want to break out of the vicious, violent cycles of our history, we must develop a new way of reading the Bible, a new way of seeing, a new way of being.

That’s why, in a sense, Psalm 137 is like an eye exam: What we see there tells us how well we see. (McLaren, n.d.)

 

We seek the wisdom of the Spirit to guide our understanding of surrender to the Will of God as that of Mary who prayed “Let it be done to me, according to Your Will”

References

Gillick, L. (n.d.). Daily Reflection. Online Ministries. Retrieved March 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-25-2026 

Hebrews, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/hebrews/10? 

Isaiah, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/isaiah/7?10 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/luke/1? 

McLaren, B. (n.d.). Psalms of Exile: An Eye Exam. Center for Action and Contemplation. Retrieved March 25, 2026, from https://cac.org/daily-meditations/psalms-of-exile-an-eye-exam/ 

Meditation on Luke 1:26-38. (n.d.). Word Among Us. Retrieved March 25, 2026, from https://wau.org/meditations/2026/03/25/1525811/ 

Psalms, PSALM 40 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/psalms/40? 

Schwager, D. (n.d.). You Have Found Favor with God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 25, 2026, from https://www.dailyscripture.net/daily-meditation/