Gratitude or Greed

The texts from the Roman Catholic Lectionary today challenge us to contemplate the poison of greed and jealousy in damaging our relationship with the people in our lives and our full life with God.

Stone rejected by the builders has become the cornerstone.

In the Reading from the Book of Genesis, Joseph is Sold into Egypt.

* [37:21–36] The chapter thus far is from the Yahwist source, as are also vv. 25–28a. But vv. 21–24 and 28b–36 are from another source (sometimes designated the Elohist source). In the latter, Reuben tries to rescue Joseph, who is taken in Reuben’s absence by certain Midianites; in the Yahwist source, it is Judah who saves Joseph’s life by having him sold to certain Ishmaelites. Although the two variant forms in which the story was handed down in early oral tradition differ in these minor points, they agree on the essential fact that Joseph was brought as a slave into Egypt because of the jealousy of his brothers.

* [37:28] They sold Joseph…silver: editors tried to solve the confusion, created by different sources, by supposing that it was the Midianite traders who pulled Joseph out of the pit and sold him to Ishmaelites. In all probability, one source had the brothers selling Joseph to Ishmaelites, whereas the other had them cast him into the pit whence he was taken by Midianite traders. (Genesis, CHAPTER 37 | USCCB, n.d.)

Psalm 105 is a hymn to God who promised the land of Canaan to the holy people.

* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants. (Psalms, PSALM 105 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents The Parable of the Tenants.

* [21:33] Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”

* [21:34–35] His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.

* [21:38] Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.

* [21:39] Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Heb 13:12.

* [21:41] They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.

* [21:42] Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.

* [21:43] Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.

* [21:44] The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.

* [21:45] The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time. (Matthew, CHAPTER 21 | USCCB, n.d.)

Steve Scholer offers that if we can focus on just one word each day as we pray, we can put Greed and Envy in their place. And that word is Gratitude. To humbly thank God each day for his endless gifts, for our life and salvation, the joy we find in our friends and family, and the world God created for us.

St. Ignatius knew the importance of “Finding God in all things.” In so keeping, we should recognize God’s presence, not just in church, but in our everyday lives, be it at work, in relationships, in times of stress and joy, and in the beautiful world in which we live. By keeping our focus here, we can push Greed and Envy into the far recesses of our minds and live God-focused, not self-focused, lives. (Scholer, n.d.)

Don Schwager quotes Life through death, by Augustine, Bishop of Hippo, 354-430 A.D.

"Unless the Word of God had first assumed our mortal flesh He could not have died for us. Only in that way was the immortal God able to die and to give life to mortal humans. Therefore, by this double sharing He brought about a wonderful exchange. We made death possible for Him, and He made life possible for us." (excerpt from Sermon 218C, 1) (Schwager, n.d.)

Friar Jude Winkler comments that Genesis presents the story of Joseph, son of Jacob who showed his preference, and his brothers throw him in a dry cistern and he is sold to be a slave in Egypt. Joseph, in difficult circumstances, shows that God works through history to save. In the Gospel of Matthew, when the tenants refuse to pay they plan to kill the son and acquire the inheritance meant for the son. In Mark, they claim to kill him in the city. Mark as the oldest Gospel is likely to be what Jesus said and Matthew describes what happened. The stone rejected by the builders has become the cornerstone. Friar Jude comments that the leader will be rejected. Jesus rejected, by them, will be the cornerstone of a new community including people from outside Israel.

The Word Among Us Meditation on Genesis 37:3-4, 12-13, 17-28 comments that Jesus can show us the way to freedom. As “the stone that the builders rejected,” he, too, knew the sting of rejection (Matthew 21:42). But he never let that sting fester into resentment or anger. Instead, he let his Father’s love dissolve any bitter or spiteful thoughts before they took hold of him. He protected his human gift of reason so that he could address challenges clearly and peacefully. And that enabled him to look at each person—including those who rejected him—with love and understanding.

So take Jesus as your model. Use your own God-given gift of reason to help you see clearly. Let your Father’s love dissolve your own bitterness and help you meet opposition with love. And when you are tempted to embrace the illogic of envy, let his mercy for everyone soften your heart.

“Jesus, teach me to think like you so that I can love like you.” (Meditation on Genesis 37:3-4, 12-13, 17-28, n.d.)

Fr. Richard Rohr, OFM, honors that we must be very clear about right and wrong, naming when injustice takes place, while maintaining our commitment to grace and love. Fr. Richard can’t deny there are numerous black and white, vengeful scriptures, which is precisely why we must recognize that all scriptures are not equally inspired or from the same level of consciousness. Literal interpretation of Scripture is the Achilles’ heel of fundamentalist Christians.

We have to begin with dualistic thinking, just as we must first develop a healthy ego and frame before we can move beyond it. Jesus often made strong binary statements, for example, “You cannot serve God and money” (Matthew 6:24); “The Son of Man will separate the sheep from the goats” (Matthew 25:32–33). We must first be capable of some basic distinctions between good and evil before we can hold paradox. Without basic honesty and clarity, nondual thinking becomes very naive. We must first succeed at good dualistic thinking before we also discover its final inadequacy in terms of wisdom and compassion. Not surprisingly, Jesus exemplifies and teaches both dualistic clarity and then non-dual wisdom and compassion: “My Father’s sun shines on both the good and the bad; his rain falls on both the just and the unjust” (Matthew 5:45).

The ego prefers a dualistic worldview where bad people are eternally punished, and good people (like ourselves) are totally rewarded. But the soul does not need to see others punished to be happy! Why would anyone like the notion of somebody being tortured for all eternity? What kind of psyche or soul can condemn others to hellfire? Certainly not Divine Love. [1] (Rohr, n.d.)

We seek the guidance of the Spirit to bring to our mind gratitude that initiates the affirmation of the people, children of God, and “keystones” who bring fullness of life to our journey.

References

Genesis, CHAPTER 37 | USCCB. (n.d.). Daily Readings. Retrieved March 6, 2026, from https://bible.usccb.org/bible/genesis/37?3 

Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved March 6, 2026, from https://bible.usccb.org/bible/matthew/21?33 

Meditation on Genesis 37:3-4, 12-13, 17-28. (n.d.). Word Among Us. Retrieved March 6, 2026, from https://wau.org/meditations/2026/03/06/1513232/ 

Psalms, PSALM 105 | USCCB. (n.d.). Daily Readings. Retrieved March 6, 2026, from https://bible.usccb.org/bible/psalms/105?16 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 6, 2026, from https://cac.org/daily-meditations/an-all-embracing-love/ 

Scholer, S. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved March 6, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-6-2026 

Schwager, D. (n.d.). The Stone Which the Builders Rejected. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 6, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Fullness in Family

The texts from the Roman Catholic Lectionary today, the Feast of the Holy Family of Jesus, Mary and Joseph, challenge us to celebrate and commit to support our family.

Fullness and Family

The Reading from the Book of Sirach recalls Responsibilities to Parents.

* [3:1–16] Besides the virtues that must characterize our conduct toward God, special duties are enjoined, such as honor and respect toward parents, with corresponding blessings (vv. 1–9). By showing such respect especially to old and infirm parents (vv. 10–13), the sins of children are pardoned (vv. 14–15). Failure to honor father and mother is blasphemy and merits a curse from God (v. 16). Cf. Ex 20:12; Eph 6:2–3. (Sirach, CHAPTER 3 | USCCB, n.d.)

Psalm 128 offers thanksgiving for a fertile spouse and abundant children.

* [Psalm 128] A statement that the ever-reliable God will bless the reverent (Ps 128:1). God’s blessing is concrete: satisfaction and prosperity, a fertile spouse and abundant children (Ps 128:2–4). The perspective is that of the adult male, ordinarily the ruler and representative of the household to the community. The last verses extend the blessing to all the people for generations to come (Ps 128:5–6). (Psalms, PSALM 128 | USCCB, n.d.)

The Reading from the Letter to the Colossians exhorts us to Renunciation of Vice and support for The Christian Family.

* [3:5–17] In lieu of false asceticism and superstitious festivals, the apostle reminds the Colossians of the moral life that is to characterize their response to God through Christ. He urges their participation in the liturgical hymns and prayers that center upon God’s plan of salvation in Christ (Col 3:16). (Colossians, CHAPTER 3 | USCCB, n.d.)

The Gospel of Matthew presents the Flight of the Holy Family to Egypt and their Return from Egypt.

* [2:13–23] Biblical and nonbiblical traditions about Moses are here applied to the child Jesus, though the dominant Old Testament type is not Moses but Israel (Mt 2:15).

* [2:13] Flee to Egypt: Egypt was a traditional place of refuge for those fleeing from danger in Palestine (see 1 Kgs 11:40; Jer 26:21), but the main reason why the child is to be taken to Egypt is that he may relive the Exodus experience of Israel.

* [2:15] The fulfillment citation is taken from Hos 11:1. Israel, God’s son, was called out of Egypt at the time of the Exodus; Jesus, the Son of God, will similarly be called out of that land in a new exodus. The father-son relationship between God and the nation is set in a higher key. Here the son is not a group adopted as “son of God,” but the child who, as conceived by the holy Spirit, stands in unique relation to God. He is son of David and of Abraham, of Mary and of Joseph, but, above all, of God.

* [2:18] Jer 31:15 portrays Rachel, wife of the patriarch Jacob, weeping for her children taken into exile at the time of the Assyrian invasion of the northern kingdom (722–21 B.C.). Bethlehem was traditionally identified with Ephrath, the place near which Rachel was buried (see Gn 35:19; 48:7), and the mourning of Rachel is here applied to her lost children of a later age. Ramah: about six miles north of Jerusalem. The lamentation of Rachel is so great as to be heard at a far distance.

* [2:20] For those who sought the child’s life are dead: Moses, who had fled from Egypt because the Pharaoh sought to kill him (see Ex 2:15), was told to return there, “for all the men who sought your life are dead” (Ex 4:19).

* [2:22] With the agreement of the emperor Augustus, Archelaus received half of his father’s kingdom, including Judea, after Herod’s death. He had the title “ethnarch” (i.e., “ruler of a nation”) and reigned from 4 B.C. to A.D. 6.

* [2:23] Nazareth…he shall be called a Nazorean: the tradition of Jesus’ residence in Nazareth was firmly established, and Matthew sees it as being in accordance with the foreannounced plan of God. The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression “through the prophets” may be due to Matthew’s seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are Is 11:1 where the Davidic king of the future is called “a bud” (nēser) that shall blossom from the roots of Jesse, and Jgs 13:5, 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nāzîr) to God. (Matthew, CHAPTER 2 | USCCB, n.d.)

Jay Carney recalls his family’s difficult road trip that cannot compare to the deprivations the Holy Family faced.

This Sunday’s gospel reminds us that Jesus, Mary, and Joseph were refugees fleeing the imminent threat of political violence. The Messiah may have been a descendant of King David, but the Holy Family was not part of the ruling class. They were not among the powerful, the wealthy, or the influencers. Rather, they were poor, working-class immigrants walking by the light of faith, following their dreams, and seeking to survive in a violent, dangerous world. Like so many of our brothers and sisters on the move today.

I pray this Sunday that our church and world can, in the words of Colossians, turn a face of “compassion, kindness, humility, and gentleness” to migrants and refugees who walk in the footsteps of Jesus, Mary, and Joseph. And may we strive to “put on love” with our own families, with whom we are privileged to share life’s journey. (Carney, n.d.)

Don Schwager quotes The holy family flees to Egypt, by John Chrysostom, 547-407 A.D.

"But why was the Christ child sent into Egypt? The text makes this clear: he was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt have I called my son' (Hosea 11:1). From that point onward we see that the hope of salvation would be proclaimed to the whole world. Babylon and Egypt represent the whole world. Even when they were engulfed in ungodliness, God signified that he intended to correct and amend both Babylon and Egypt. God wanted humanity to expect his bounteous gifts the world over. So he called from Babylon the wise men and sent to Egypt the holy family.

"Besides what I have said, there is another lesson also to be learned, which tends powerfully toward true self-constraint in us. We are warned from the beginning to look out for temptations and plots. And we see this even when he came in swaddling clothes. Thus you see even at his birth a tyrant raging, a flight ensuing and a departure beyond the border. For it was because of no crime that his family was exiled into the land of Egypt.

"Similarly, you yourself need not be troubled if you are suffering countless dangers. Do not expect to be celebrated or crowned promptly for your troubles. Instead you may keep in mind the long-suffering example of the mother of the Child, bearing all things nobly, knowing that such a fugitive life is consistent with the ordering of spiritual things. You are sharing the kind of labor Mary herself shared. So did the magi. They both were willing to retire secretly in the humiliating role of fugitive." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 8.2) (Schwager, n.d.)

The Word Among Us Meditation on Colossians 3:12-21 asserts it is a matter of receiving the grace and mercy God offers so that we can love in ways that we can’t do on our own. It’s a matter of giving away what we’ve received.

Practically, this means treating our family members with the heartfelt compassion and patience that we have received from Christ. It means bearing with our fellow sinners because we know how much Jesus bears with us.

What a relief this is! We don’t have to pretend to be perfect. We could never do it on our own anyway. But we do have to receive from Jesus the forgiveness that can move us to extend the same mercy to our loved ones. And that will make for a holy family!

“Heavenly Father, thank you for your mercy that moves me to show mercy to my loved ones!” (Meditation on Colossians 3:12-21, n.d.)

Friar Jude Winkler comments that Sirach speaks about respect to be shown within families without resentment and frustration even when the elders begin to have failure. We need to keep trying and view it as a vocation rather than a task. The passage from Colossians presents the virtues we need in family life including compassion, gentleness, and patience. A true family requires supernatural virtues. The wife is presented subordinate to the husband in accord with the norms in the day of the author. It is not so much who is in charge but that we live an ordered life. The Holy Family escapes Herod by going to Egypt. During his reign family and thousands had been killed. They fled to Egypt where more Jews were living than in Israel. Joseph planned to return to Judea but he is warned of an evil governor and the family goes to Nazareth. Friar Jude reminds us of the differing account of the early residences of the Holy Family in Luke and Matthew after their Exile in Egypt.

Fr. Mike Schmitz continues to interpret the symbols within Revelation. He compares the story of Our Lady of Guadalupe to the woman in Revelation. Fr. Mike provides context to the letter to the Hebrews, a letter that makes the case for Jesus, explaining who he is and the beauty of what he did for us. Today’s readings are Revelation 12-14, Hebrews 1-4, and Proverbs 31:16-18.

Father Richard Rohr writes on what “being salt and light” means for Christians and all people of good will. Christ is the light that allows people to see things in their fullness. The precise and intended effect of such a light is to see Christ everywhere else. In fact, that is his definition of a true Christian. A mature Christian sees Christ in everything and everyone else. That is a definition that will never fail us, always demand more of us, and give us no reasons to fight, exclude, or reject anyone.

If we pay attention to the text, we’ll see that John’s Gospel offers a very evolutionary notion of the Christ message. Note the active verb that is used here: “The true light that enlightens every person was coming (erxomenon) into the world” (John 1:9). In other words, we’re not talking about a one-time Big Bang in nature or a one-time incarnation in Jesus, but an ongoing, progressive movement continuing in the ever-unfolding creation. Incarnation did not just happen two thousand years ago. It has been working throughout the entire arc of time and will continue. This is expressed in the common phrase the “second coming of Christ,” which was unfortunately read as a threat (“Wait till your dad gets home!”), whereas it should more accurately be spoken of as the “forever coming of Christ,” which is anything but a threat. In fact, it is the ongoing promise of eternal resurrection. (Rohr, n.d.)

We invoke the help of the Spirit as we commit to honour our family connections with care, compassion, and commitment. 

References

Carney, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 28, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-28-2025 

Colossians, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/colossians/3?12 

Matthew, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/matthew/2?13 

Meditation on Colossians 3:12-21. (n.d.). Word Among Us. Retrieved December 28, 2025, from https://wau.org/meditations/2025/12/28/1460730/ 

Psalms, PSALM 128 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/psalms/128?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 28, 2025, from https://cac.org/daily-meditations/that-by-which-we-see/ 

Schwager, D. (n.d.). An Angel of the Lord Appeared to Joseph in a Dream. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 28, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/sirach/3?2