Salt of the Earth

The texts from the Roman Catholic Lectionary today invite us to experience Presence and Peace in being in nature as our hemisphere transitions to winter restoration.

The Keystone previously rejected

The Reading from the Prophet Isaiah is The Song of the Vineyard*

* [5:1–7] Vineyard: although the term is sometimes used in an erotic context (Sg 1:6; 8:12), “vineyard” or “vine” is used more frequently as a metaphor for God’s people (27:2; Ps 80:9, 14, 15; Jer 2:21; 12:10; Ez 17:7; Hos 10:1; Na 2:2). The terms translated “friend” (yadid) and “beloved” (dod) suggest the Lord’s favor (Dt 33:12; 2 Sm 12:25; Ps 127:2) and familial background rather than introducing the piece as a “love song,” as is sometimes suggested. The prophet disguises the real theme (the people’s infidelity) so that the hearers will participate in the unfavorable judgment called for (vv. 3–4). Cf. the reversal of this parable in 27:2–6.

* [5:5–6] Trampled…thorns and briers: this judgment is echoed in the description of the devastated land in 7:23–25.

* [5:7] Judgment…bloodshed…justice…outcry: in Hebrew there is an impressive play on words: mishpat parallels mispah, sedaqah parallels se‘aqah. See also the threefold “waited for” in vv. 2, 4, 7. (Isaiah, CHAPTER 5 | USCCB, n.d.)

Psalm 80 is a community lament in time of military defeat.

* [Psalm 80] A community lament in time of military defeat. Using the familiar image of Israel as a vineyard, the people complain that God has broken down the wall protecting the once splendid vine brought from Egypt (Ps 80:9–14). They pray that God will again turn to them and use the Davidic king to lead them to victory (Ps 80:15–19).

* [80:9] A vine: a frequent metaphor for Israel, cf. Is 5:1–7; 27:2–5; Jer 2:21; Hos 10:1; Mt 21:33.

* [80:12] The sea: the Mediterranean. The river: the Euphrates, cf. Gn 15:18; 1 Kgs 5:1. The terms may also have a mythic nuance—the seas that surround the earth; sea and river are sometimes paralleled in poetry.
* [80:16] The Vulgate and Septuagint use “son of man.” (Psalms, PSALM 80 | USCCB, n.d.)

The Reading from the Letter of Paul to the Philippians exhorts us to Joy and Peace in our Christian community..

* [4:1–9] This series of ethical admonitions rests especially on the view of Christ and his coming (cf. Phil 4:5) in Phil 3:20–21. Paul’s instructions touch on unity within the congregation, joy, prayer, and the Christian outlook on life.

* [4:9] Cf. note on Phil 3:17. (Philippians, CHAPTER 4 | 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. (Matthew, CHAPTER 21 | USCCB, n.d.)

Susan Naatz comments that, in today’s gospel, Jesus invites us into the life of a vineyard owner who becomes a victim of extreme betrayal and violence. He, his employees and his family are profoundly rejected. It is a deeply troubling story. But in the end, Jesus reminds his disciples and us: “Did you never read in the Scriptures: ‘The stone that the builders rejected has become the cornerstone?’”

The Eucharist is a cornerstone of our Catholic faith. Bread and wine become the body and blood of Jesus Christ, who is our primary cornerstone. As we eat the bread and lift the cup, we become connected with our essence which is faith, Jesus Christ and one another.

We are a complex people. I believe that Jesus knew what he was doing when he chose the elements of our Eucharistic table. He invites us to place our lives upon this cornerstone each time we participate in the Eucharist. We then become the fruit of that table so beautifully described in today’s second reading from Paul’s letter to the Philippians as we go out to seek: “…whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious… Keep on doing what you have learned and received and heard and seen in me. Then the God of peace will be with you.” (Naatz, 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 Winker comments on the texts for today. In the text from Isaiah, the chosen people of God are likened to a vineyard that fails to produce good fruit. The theme is continued in the Gospel of Matthew. Israel has been unfaithful and turned against God as the Keeper of the Vineyard. The Letter of Paul to Philippians is a parenesis, a series of instructions, that exhorts Paul’s audience to choose gratitude over anxiety. Paul, writing from prison, expresses gratitude for blessings and a full life with virtues. This passage may be an examination of conscience for us like 1 Corinthians 13. If we surround ourselves with good, we are likely to be good. Time spent with superficial things will not bring true joy, The tenants in Matthew’s Gospel mistreat the only son who is thrown out of the vineyard and murdered. The Israelites have rejected God’s Son. The Son rejected is Jesus. Friar Jude notes the physical connection to Jesus at Golgotha. The Cross was anchored in a rock, shaped like a skull, that had been rejected by builders to restore the temple in Jerusalem.

The Word Among Us Meditation on Matthew 21:33-43 comments that our heavenly Father holds nothing back in his attempts to bring his people back to himself. His love is relentless! When they produced only “wild grapes,” he sent Isaiah to call them back to him. Then, over time, he sent Jeremiah and Ezekiel and more and more prophets to speak his word to them. No matter what happened, the Lord never gave up on them.

God never gives up on us, either. He cares for us even when we ignore him, even when we reject him, even when we are not fruitful. He is always extending mercy to us and giving us another chance. So welcome him in today. Let his love sweep you off your feet. Let it inspire you to respond with faith and trust to his invitation to return.

“Lord, help me to love you and bear fruit for you and your kingdom.” (Meditation on Matthew 21:33-43, 2026)

Father Richard Rohr, OFM, explains how Saint Francis of Assisi (1182–1226) experienced the natural world as filled with God’s presence. Daily cosmic events in the sky and on the earth are the reality above our heads and beneath our feet every minute of our lives: a continuous sacrament. I find that a preoccupation with religious rituals tends to increase the more we remain untouched by Reality Itself—to which the best rituals can only point.

Jesus himself commonly points to things like the red sky, a hen, lilies, the fig tree, a donkey caught in a pit, the birds of the air, the grass in the field, the Temple animals (which he released from their cages), and on and on. He was clearly looking at the seemingly “nonreligious” world, ordinary things all around him, and he appeared to do most of his teaching outside.

In the five-day Men’s Rites of Passage that was a focus of my work for fifteen years, many men discovered that prayers and rituals inside of human-scale buildings made with artificial materials also came to seem very domesticated and controlled. They often perceived that the salvation offered there was also “small” and churchy. Almost without exception, the greatest breakthroughs for the men occurred during extended times of silence in nature, where the human and the merely verbal were not in control—or during rituals that were raw and earthy. (Rohr, n.d.)

We implore the Spirit to remind us to STOP, (Stop, Take a Breath, Observe, Proceed) as we communicate with Creation during the glorious season of preparation for the necessary requiem of winter. 

Harvest Time for Change

References

Isaiah, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved October 4, 2026, from https://bible.usccb.org/bible/isaiah/5? 

Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 4, 2026, from https://bible.usccb.org/bible/matthew/21?33 

Meditation on Matthew 21:33-43. (2026, October 4). The Word Among Us. Retrieved October 4, 2026, from https://wau.org/meditations/2026/10/04/1687059/ 

Naatz, S. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved October 4, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-4-2026 

Philippians, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved October 4, 2026, from https://bible.usccb.org/bible/philippians/4? 

Psalms, PSALM 80 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 4, 2026, from https://bible.usccb.org/bible/psalms/80?9 

Rohr, R. (n.d.). God’s Resting Place. Center for Action and Contemplation. Retrieved October 4, 2026, from https://cac.org/daily-meditations/gods-resting-place/ 

Schwager, D. (n.d.). The Stone Which the Builders Rejected. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 4, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Admonition and the Sabbath

The texts from the Roman Catholic Lectionary today challenge us to review our practice of “keeping the Sabbath” in the light of Jesus' example as revealed by the Spirit.

Sabbath Rest

The reading from the First Letter of Paul to the Corinthians proclaims Paul’s Life as Pattern of Fatherly Admonition.

* [4:6–21] This is an emotionally charged peroration to the discussion about divisions. It contains several exhortations and statements of Paul’s purpose in writing (cf. 1 Cor 4:6, 14–17, 21) that counterbalance the initial exhortation at 1 Cor 1:10.

* [4:6] That you may learn from us not to go beyond what is written: the words “to go” are not in the Greek, but have here been added as the minimum necessary to elicit sense from this difficult passage. It probably means that the Corinthians should avoid the false wisdom of vain speculation, contenting themselves with Paul’s proclamation of the cross, which is the fulfillment of God’s promises in the Old Testament (what is written). Inflated with pride: literally, “puffed up,” i.e., arrogant, filled with a sense of self-importance. The term is particularly Pauline, found in the New Testament only in 1 Cor 4:6, 18–19; 5:2; 8:1; 13:4; Col 2:18 (cf. the related noun at 2 Cor 12:20). It sometimes occurs in conjunction with the theme of “boasting,” as in 1 Cor 4:6–7 here.

* [4:8] Satisfied…rich…kings: these three statements could also be punctuated as questions continuing the series begun in v. 7. In any case these expressions reflect a tendency at Corinth toward an overrealized eschatology, a form of self-deception that draws Paul’s irony. The underlying attitude has implications for the Corinthians’ thinking about other issues, notably morality and the resurrection, that Paul will address later in the letter.

* [4:9–13] A rhetorically effective catalogue of the circumstances of apostolic existence, in the course of which Paul ironically contrasts his own sufferings with the Corinthians’ illusion that they have passed beyond the folly of the passion and have already reached the condition of glory. His language echoes that of the beatitudes and woes, which assert a future reversal of present conditions. Their present sufferings (“to this very hour,” v. 11) place the apostles in the class of those to whom the beatitudes promise future relief (Mt 5:3–11; Lk 6:20–23); whereas the Corinthians’ image of themselves as “already” filled, rich, ruling (1 Cor 4:8), as wise, strong, and honored (1 Cor 4:10) places them paradoxically in the position of those whom the woes threaten with future undoing (Lk 6:24–26). They have lost sight of the fact that the reversal is predicted for the future.

* [4:14–17] My beloved children: the close of the argument is dominated by the tender metaphor of the father who not only gives his children life but also educates them. Once he has begotten them through his preaching, Paul continues to present the gospel to them existentially, by his life as well as by his word, and they are to learn, as children do, by imitating their parents (1 Cor 4:16). The reference to the rod in 1 Cor 4:21 belongs to the same image-complex. So does the image of the ways in 1 Cor 4:17: the ways that Paul teaches everywhere, “his ways in Christ Jesus,” mean a behavior pattern quite different from the human ways along which the Corinthians are walking (1 Cor 3:3). (1 Corinthians, CHAPTER 4 | USCCB, n.d.)

Psalm 145 praises the Greatness and the Goodness of God.

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

In the Gospel of Luke, Jesus addresses the Question about the Sabbath.

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.

* [6:4] The bread of offering: see note on Mt 12:5–6. (Luke, CHAPTER 6 | USCCB, n.d.)

Mike Cherney comments that life in a port city has a greater influence from the outside world. The culture is impacted by an awareness of different ways of thinking and different value systems. My experience suggested that there was a greater acceptance of diversity, but there was also a more stratified society as the result of how the wealth from trade and commerce was distributed. Such cities also develop districts that cater to men who have been away at sea for some time. I see Paul striking out at the cliquishness of elites and licentiousness that develops in this environment.

In looking for connections, I discovered that “pharisees” translates to “separated ones”. I find myself thinking of the elites of Corinth and I am reminded of a “black-tie event” for charity that I attended. I ask myself “How am I being called to use my gifts as a source of empowerment for those in need?”  As my prayer today, I am excerpting (with the political overtones removed) another portion of the lyrics from the Epistle of a contemporary presentation of Bernstein’s Mass.

Dearly beloved,
As a person in a position of privilege and opportunity, I now realize that we have the power – and more importantly – the responsibility to act as both a sword and a shield for those persons facing oppression. (Cherney, n.d.)

Don Schwager quotes “Withered hands - withered minds,” by Athanasius of Alexandria (295-373 AD).

"In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds. And they were not looking at the crippled man nor were they expecting the miraculous deed of the one who was about to work. But before doing the work, the Savior ploughed up their minds with words. For knowing the evil of the mind and its bitter depth, he first softened them up in advance with words so as to tame the wildness of their understanding, asking: 'Is it permitted to do good on the sabbath or to do evil; to save a life or to destroy one?' For if he had said to them, 'Is it permitted to work?' immediately they would have said, 'You are speaking contrary to the law.'

"Then he told them what was intended by the law, for he spoke as the One who established the laws concerning the sabbath, adding, 'except this: that which will be done for the sake of a life.' Again if a person falls into a hole on a sabbath, Jews are permitted to pull the person out (Matthew 12:11). This not only applies to a person, but also an ox or a donkey. In this way the law agrees that things relating to preservation may be done, hence Jews prepare meals on the sabbath. Then he asked them about a point on which they could hardly disagree: 'Is it permitted to do good? (Matthew 3:4, Luke 6:9) But they did not even so much as say, 'Yes,' because by then they were not in a good temper." (excerpt from HOMILIES 28) (Schwager, n.d.)

The Word Among Us Meditation on 1 Corinthians 4:6-15 comments that all followers of Jesus are called to live in humility, generosity, patience, and gentleness. Following Jesus doesn’t make you a star. More often than not, it makes you “poor in spirit” and “meek” (Matthew 5:3, 5). It makes you “merciful,” even toward those who show you no mercy (5:7). And it puts you with the “peacemakers,” people who minimize conflict, not inflame it (5:9).

This is the life of discipleship that Jesus has called you to. And despite the hardships, it’s the most fulfilling and joyful life you could ever know. That’s because it’s a life lived in growing intimacy with the Lord. The closer you get to him, the more he fills you with his grace, his peace, and his love.

“Jesus, help me to be more and more like you!” (Meditation on 1 Corinthians 4:6-15, n.d.)

Friar Jude Winkler notes that Paul exhorts the Corinthians to go beyond what is written as he counters the boasting of the Gnostics with his witness of suffering for the Gospel. The scrupulosity of the Pharisees is wrong and snacking is not the harvesting prohibited on the Sabbath. Friar Jude reminds us that the Lord of the Sabbath has the power of loosing and binding.

Fr. Richard Rohr, OFM, introduces Nobel Peace Prize winner Wangari Maathai (1940–2011) draws inspiration from the Scriptures for her work with the environment.

We need to rediscover our common experience with other creatures on Earth, and recognize that we have gone through an evolutionary process with them. They may not look like us, with their wings and scales and fur. We may not like some; others like mosquitoes we may detest. But they are part of the process of life beginning and being sustained on this planet. An apt analogy is Noah in Genesis [6:19–20], who found a pair of each species and two by two placed them into his ark, mosquitoes and reptiles among them. Noah was not commanded to pick only those that were useful to him; he sheltered them all. God recognized that they are part of us; they needed the chance to survive as well. And in giving them this chance, God gave us a chance too. Now we must give that chance back to ourselves, and replenish the earth. (Rohr, n.d.)

We contemplate what it means to observe the Sabbath and we seek the guidance of the Spirit as we act to practice peace, empathy, and love to honour the Sabbath.

References

Cherney, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 7, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/090724.html 

Luke, CHAPTER 6 | USCCB. (n.d.). USCCB. Retrieved September 7, 2024, from https://bible.usccb.org/bible/luke/6? 

Meditation on 1 Corinthians 4:6-15. (n.d.). The Word Among Us: Homepage. Retrieved September 7, 2024, from https://wau.org/meditations/2024/09/07/1068420/ 

1 Corinthians, CHAPTER 4 | USCCB. (n.d.). USCCB. Retrieved September 7, 2024, from https://bible.usccb.org/bible/1corinthians/4?6 

Psalms, PSALM 145 | USCCB. (n.d.). USCCB. Retrieved September 7, 2024, from https://bible.usccb.org/bible/psalms/145?17 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 7, 2024, from https://cac.org/daily-meditations/befriending-nature-weekly-summary/ 

Schwager, D. (n.d.). The Son of Man Is Lord of the Sabbath. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 7, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep7