Reaping What We Sow

 The texts from the Roman Catholic Lectionary today invite us to recognize the hand of God in the love, beauty, and joy of our Earth and open our hearts to use our gifts to sow growth that honours Divine Grace.

Seed and Growth

The Reading from the Book of the Prophet Isaiah is an Invitation to recall the Grace of God.

* [55:10–11] The efficacy of the word of God recalls 40:5, 8. (Isaiah, CHAPTER 55 | USCCB, n.d.)

Psalm 65 praises God’s touch in bringing the earth alive.

* [Psalm 65] The community, aware of its unworthiness (Ps 65:3–4), gives thanks for divine bounty (Ps 65:5), a bounty resulting from God’s creation victory (Ps 65:6–9). At God’s touch the earth comes alive with vegetation and flocks (Ps 65:10–13). (Psalms, PSALM 65 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans proclaims the Destiny of Glory that exceeds our sufferings.

* [8:18–27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (Rom 8:19–22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Rom 8:23). (Romans, CHAPTER 8 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches using the Parable of the Sower and underlines the purpose of Parables and the Privilege of Discipleship.

* [13:1–53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).

* [13:3–8] Since in Palestine sowing often preceded plowing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.

* [13:3] In parables: the word “parable” (Greek parabolē) is used in the LXX to translate the Hebrew māshāl, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Mt 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus’ teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.

* [13:11] Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Mt 13:13. The mysteries: as in Lk 8:10; Mk 4:11 has “the mystery.” The word is used in Dn 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.

* [13:12] In the New Testament use of this axiom of practical “wisdom” (see Mt 25:29; Mk 4:25; Lk 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the “theological passive,” more will be given, what he has will be taken away).

* [13:13] Because ‘they look…or understand’: Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mk 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Is 6:9–10 in Mt 13:14 supports the harsher Marcan view.

* [13:16–17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

* [13:18–23] See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23). (Matthew, CHAPTER 13 | USCCB, n.d.)

Tom Lenz notes that much has been written about today’s readings in Matthew’s Gospel.

 But as I read it this time, my thoughts were about the farmer. What trust, confidence, and hope he has in the seeds he plants and in fields where he does his work. The work is difficult and no doubt suffering is included. But the work is necessary to develop rich soil so the seeds can sprout and develop deep roots. It doesn’t happen by chance. But he knows that if he does his part, the seed will do its part without fail this season, and next season, and the season after that. My neighbor has watched this happen the same way every planting season for his whole life. The seed will always deliver as long as he does his part. And although at times he may be “groaning in labor pains” he will “have the first fruits of the Spirit” at “a hundred or sixty or thirtyfold.” (Lenz, 2026)

Don Schwager quotes “The shallow and rootless mind,” by Clement of Alexandria, 150-215 A.D.

"Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone's feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by 'the birds of the heaven'" But 'heaven' we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery [of being united with Christ]. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle. (excerpt from FRAGMENT 168) (Schwager, n.d.)

Friar Jude Winkler comments that reading from Isaiah is towards the end of Deutero-Isaiah, written during the during Babylonian exile, and it promises the Word of God will bring fertility to our hearts. Suffering today is nothing compared to the Glory of God. When we turn and see God’s intent for humanity we understand our obligation to care for the environment as St Francis and St Anthony showed. We should see Creation as God’s goodness. The Parable of the Sower speaks of how we receive the Word. The seed on the path is rejected by the rocky ground of our intellect because, in Hebrew understanding, the heart is where we think and we are not rooted in faith. The rocky ground is our failure to continue to love with our soul in times of persecution. The thorns indicate our strength may be choked by physical possessions and our life is hoarding and seeking riches in worldly things. The disciples learn Jesus teaches in Parables because their hearts are closed and they will choose not to hear. Friar Jude notes Jesus speaks as simply as possible in parables and they still choose to say not to His lessons.

The Word Among Us Meditation on Isaiah 55:10-11 comments that when the Israelites first heard this prophecy, they would have heard God’s reassurance that they would truly be brought back from exile and restored to their homeland. As we hear this word today, we can also receive God’s assurance that his word in Scripture can have a good effect on our lives and lead us to our true home.

As water touches soil, it softens the ground and enables seeds to sprout and roots to deepen. So, too, God’s word softens our hearts. Where we might harbor prideful or bitter thoughts, his word opens our eyes to the depth of his love and enables us to let go of those attitudes that hold us back.

Similarly, snow adds to the soil a layer of protection from the extreme cold. And as it melts, it provides a gentle, deep watering for the earth. Likewise, God’s word protects us, even in the most impossible or difficult circumstances, and it establishes us in the truth that he is faithful and trustworthy. Most of all, as it penetrates the deepest places of our heart, his word accomplishes what it set out to do. So ponder God’s word today and every day. Welcome it as the earth welcomes the rain and the snow!

“Lord, may your word nourish and transform me today!” (Meditation on Isaiah 55:10-11, n.d.)

Father Richard Rohr, OFM, comments that the Beatitudes are as concerned about a new way of relating as the Ten Commandments were in the ancient days of Israel. The commandments spoke of showing honor to God and to one’s parents, of not killing, lying, stealing, cheating, or being jealous. The Beatitudes take nothing away from this revelation, but they do add something new. Instead of asking us to obey rules, they invite us to a lifestyle based on vulnerability, self-emptying, and cooperation.

The law makes us aware of problems. It gives a certain basic order to society and a framework within which people can live their lives. But what if people just obey the law and nothing more? Is there any law that requires you to make friends? Is there any law that compels you to fall in love? Is there any law that says you have to have agency, accomplish something, or be happy? Is there any law that states people have to care about you when you are suffering? Of course not! Almost everything that makes life enjoyable and satisfying comes from people going beyond the legal minimum. It’s going beyond the letter of the law that makes life worth living.

The same is true in our spiritual life. The framework of the commandments provides a basic and needed regularity in our spiritual life. We need such a “container” if we are ever to move beyond commandments and discover blessings. We can’t expect to be blessed with the happiness of living in the reign of God if we never obey God’s laws. Yet even God’s laws are not an end in themselves. Living within them simply frees us to hear the call of the Spirit to the more radical spiritual life of the Beatitudes. [2] (Rohr, n.d.)

We ask the Spirit to inform us through our contemplation of the Texts today of ways to prepare the soil of our growth in relationships with God, humanity, and Nature to yield a bountiful harvest of faith, love in hard times, strength to follow Jesus example of love and compassion.

References

Isaiah, CHAPTER 55 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/isaiah/55?10 

Lenz, T. (2026, July 12). Daily Reflection July 12, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 12, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-12-2026 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/matthew/13?1 

Meditation on Isaiah 55:10-11. (n.d.). Word Among Us. Retrieved  July 12, 2026, from https://wau.org/meditations/2026/07/12/1612569/ 

Psalms, PSALM 65 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/psalms/65? 

Rohr, R. (n.d.). A Joining of Law and Love. Center for Action and Contemplation. Retrieved July 12, 2026, from https://cac.org/daily-meditations/a-joining-of-law-and-love/ 

Romans, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/romans/8? 

Schwager, D. (n.d.). Why Do You Speak to Them in Parables? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 12, 2026, from https://www.dailyscripture.net/daily-meditation/

Conflict and Cleansing

 The texts from the Roman Catholic Lectionary today challenge us to ponder the paths we walk that we did not choose as we struggle for restoration of health.

Hope in the Journey to Health

The Reading from the Second Book of Kings describes breaching of the city walls.

* [25:3] Ninth day of the month: the text does not say which month, but Jer 39:2 and 52:6 set the breaching of the city walls in the fourth month; in later times that was the date of a fast commemorating the event (cf. Zec 8:19). People of the land: the influential citizens (see note on 11:14); even they, whose resources went beyond those of the ordinary people, were starving.

* [25:4] The Hebrew text of this verse is missing some words. The present translation is based on a likely reconstruction.

* [25:11] Those who had deserted: perhaps on the advice of Jeremiah; cf. Jer 38:2–3. (2 Kings, CHAPTER 25 | USCCB, n.d.)

Psalm 137 presents difficulty to sing the people’s sacred songs in an alien land.

* [Psalm 137] A singer refuses to sing the people’s sacred songs in an alien land despite demands from Babylonian captors (Ps 137:1–4). The singer swears an oath by what is most dear to a musician—hands and tongue—to exalt Jerusalem always (Ps 137:5–6). The Psalm ends with a prayer that the old enemies of Jerusalem, Edom and Babylon, be destroyed (Ps 137:7–9). (Psalms, PSALM 137 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents the Cleansing of a Leper.

 

[8:2] A leper: see note on Mk 1:40.

* [8:4] Cf. Lv 14:2–9. That will be proof for them: the Greek can also mean “that will be proof against them.” It is not clear whether them refers to the priests or the people. (Matthew, CHAPTER 8 | USCCB, n.d.)

Nancy Shirley reflects on our conflict in the prayer phrase “Thy Will Be Done”.  

We will ask and accept whatever the answer with the acceptance that the outcome is what it should be.  I may not always understand (or like) the outcome at the time or even ever, yet I always knew on some level it was meant to be. 

This idea of unanswered prayers is sometimes difficult to accept in the short term but inevitably turns out to be exactly what it should. It is challenging to accept some of the events that happen to us or to others. Sometimes it seems unfathomable that some things are “allowed” to happen.  How can an all-powerful God allow such evil to happen? I certainly don’t have an answer but I do know that everything that has happened to me, shaped me and led me to decisions that were exactly what I should do or where I should be. That doesn’t mean there weren’t times when I felt broken by the circumstances yet truly I would/could say, God has never let me down before and I have no reason to believe that He will now. (Shirley, n.d.)

Don Schwager quotes “The authority to heal and make clean belongs to Christ,” by John Chrysostom (347-407 AD)

"With great fervor before Jesus' knees, the leper pleaded with him (Mark 1:40) with sincere faith. He discerned who Jesus was. He did not state conditionally, 'If you request it of God' or 'If you pray for me.' Rather, he said simply, 'If you will, you can make me clean.' He did not pray, 'Lord, cleanse me.' Rather, he leaves everything to the Lord and makes his own recovery depend entirely on him. Thus he testified that all authority belongs to him. One might ask, 'What if the leper had been mistaken in this assumption?' If he had been mistaken, wouldn't it have been fitting for the Lord to reprove him and set him straight? But did he do this? No. Quite to the contrary, Jesus established and confirmed exactly what he had said." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 25.1) (Schwager, D. n.d.)

The Word Among Us Meditation on Matthew 8:1-4 comments that this story reminds us that we are all like this poor man. We are all “diseased” because of our sins. They burden us, separate us from God, and isolate us from our brothers and sisters in Christ. But like this man, we have received God’s overflowing grace! Jesus died to cleanse us from every sin. We have new life in him, and he is now asking us to go and “make disciples of all nations” (Matthew 28:19).

Every time you celebrate the Sacrament of Reconciliation, you relive this Gospel story. You enter the confessional like the sick man, afflicted with sin but turning to Jesus for help and healing. And every time you confess your sins, he cleanses and heals you. Now you are free! You can “go show yourself” to the people around you (Matthew 8:4). By your witness of humility, joy, and peace, you can help them see what Jesus has done for you—and they will be moved to seek out the Lord for themselves!

“Thank you, Lord, for forgiving my sin! Help me tell the world what you have done for me.” (Meditation on Matthew 8:1-4, n.d.)

Friar Jude Winkler comments on the texts for today

Brian McLaren suggests that love can serve as a deep source of hope that is not dependent on outcome.

To put it differently, even if we lose hope for a good outcome, we need not lose hope of being good people, as we are able: courageous, wise, kind, loving, “in defiance of all that is bad around us.” [1] … 

We feel arising within us this sustained declaration: We will live as beautifully, bravely, and kindly as we can as long as we can, no matter how ugly, scary, and mean the world becomes, even if failure and death seem inevitable. In fact, it is only in the context of failure and death that this virtue develops. That’s why Richard Rohr describes this kind of hope as “the fruit of a learned capacity to suffer wisely and generously. You come out much larger and that largeness becomes your hope.” [2]

We seek the consolation of the Spirit when the situation of our journey seems to lead in a direction that defies our understanding and makes hope our Way to maintain our faith and ultimate healing of our wounds.

References

Matthew, CHAPTER 8 | USCCB. (n.d.). Retrieved June 26, 2026, from https://bible.usccb.org/bible/matthew/8?1 

McLaren, B. (n.d.). The Prime Motive of Love. CAC.org. Retrieved June 26, 2026, from https://cac.org/daily-meditations/the-prime-motive-of-love/ 

Meditation on Matthew 8:1-4. (n.d.). Word Among Us. Retrieved June 26, 2026, from https://wau.org/meditations/2026/06/26/1600610/ 

Psalms, PSALM 137 | USCCB. (n.d.). Daily Readings. Retrieved June 26, 2026, from https://bible.usccb.org/bible/psalms/137? 

Schwager, D. (n.d.). Lord, You Can Make Me Clean. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 26, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Shirley, N. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 26, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-26-2026 

2 Kings, CHAPTER 25 | USCCB. (n.d.). Daily Readings. Retrieved June 26, 2026, from https://bible.usccb.org/bible/2kings/25?

Building on the Rock

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

The Rock as our Foundation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

References

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

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

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

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

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

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

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