A Mantle for Love

 The texts from the Roman Catholic Lectionary today challenge us to examine the practices in our journey that deepen our commitment to be agents of Jesus’ Love.

Food and Full Life

In the Reading from the Second Book of Kings, Elisha Succeeds Elijah.

* [2:9] Double portion of your spirit: as the firstborn son inherited a double portion of his father’s property (Dt 21:17), so Elisha asks to inherit from Elijah his spirit of prophecy in the degree befitting his principal disciple. In Nm 11:17–25, God bestows some of the spirit of Moses on others.

* [2:12] My father: a religious title accorded prophetic leaders; cf. 6:21; 8:9; and 13:14, where King Joash of Israel reacts to Elisha’s own impending death with the same words Elisha uses here.

* [2:14] The LORD, the God of Elijah—where is he now?: the words in Hebrew have an incantatory quality, as if Elisha is invoking both the divine name and the name of his departed master in an attempt to duplicate Elijah’s miracle. (2 Kings, CHAPTER 2 | USCCB, n.d.)

Psalm 31 presents an anticipatory thanksgiving.

* [Psalm 31] A lament (Ps 31:2–19) with a strong emphasis on trust (Ps 31:4, 6, 15–16), ending with an anticipatory thanksgiving (Ps 31:20–24). As is usual in laments, the affliction is couched in general terms. The psalmist feels overwhelmed by evil people but trusts in the “God of truth” (Ps 31:6). (Psalms, CHAPTER 31 | USCCB, n.d.)

The Sermon on the Mount from the Gospel of Matthew presents Jesus Teaching About Prayer, Fasting and Almsgiving.

* [6:1–18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Mt 6:2–4), prayer (Mt 6:5–15), and fasting (Mt 6:16–18). In each, the conduct of the hypocrites (Mt 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Mt 5:12, 46; 10:41–42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apechō, a commercial term for giving a receipt for what has been paid in full (Mt 6:2, 5, 16).

* [6:2] The hypocrites: the scribes and Pharisees, see Mt 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus’ ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.

* [6:16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lv 16:31), but the practice of regular fasting was common in later Judaism; cf. Didache 9:1. (Matthew, CHAPTER 6 | USCCB, n.d.)

Greg Dyche thinks the main question is who are you asking to look, people or God?  Elisha is not a hypocrite. He’s not saying “look, look”. 

 

Jesus is instructing me about intent, “Take care not to perform … in order that people may see” me. I find it difficult to help and ignore the feeling of “look, look”. I used to avoid serving to avoid the temptation.  I have come to believe my own weakness is not a good enough reason to stay out of the game, to not help. I trust I am a work in progress. 

 

In closing, I’d like to invite you to look into the names of Elijah and Elisha, and how they tell a story of what is happening in the New Testament. Elijah translates as “God is Yahweh.” And Elisha roughly translates as “God is Salvation.” By Elisha asking for a double portion, it’s saying Salvation is the firstborn of Yahweh. (Dyche, n.d.)

Don Schwager quotes “Pray with the angels,” by John Chrysostom, 347-407 A.D.

"When you pray, it is as if you were entering into a palace - not a palace on earth, but far more awesome, a palace in heaven. When you enter there, you do so with complete attentiveness and fitting respect. For in the houses of kings all turmoil is set aside, and silence reigns. Yet here you are being joined by choirs of angels. You are in communion with archangels and singing with the seraphim, who sing with great awe their spiritual hymns and sacred songs to God, the Lord of all. So when you are praying, mingle with these voices, patterning yourself according to their mystical order. It is not to human beings that you are praying but to God, who is present everywhere, who hears even before you speak and who knows already the secrets of the heart. If you pray to this One, you shall receive a great reward. 'For your Father who sees in secret shall reward you openly.' He did not merely say he would give it to you but reward you, as if he himself had made a pledge to you and so honored you with a great honor. Because God himself is hidden, your prayer should be hidden." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 19.3) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:1-6, 16-18 comments that we know that fasting is good for us. It helps cleanse our mind of selfish thoughts, and it teaches us the virtue of self-denial. It’s also obvious that almsgiving is good for the poor and the hungry. But those are all “practical” rewards. There are even deeper rewards that God gives us when we practice them.

There’s nothing wrong with seeking the rewards that come from a life of holiness. After all, these rewards reach far more deeply into our hearts and are far more valuable than the rewards that come from selfish acts. In fact, they give us the greatest reward of all: they make us more like Jesus. Who wouldn’t want that?

“Father, I am so grateful that you see and reward me, even in my private acts of love and generosity!” (Meditation on Matthew 6:1-6, 16-18, n.d.)

Friar Jude Winkler comments that the reading from 2 Kings presents the story of Elijah taken up into heaven and how Elisha succeeds him. The guild prophets are told to stay but Elisha joins Elijah. Elisha asks for a double portion of Elijah’s gifts. He receives his request and can return by crossing the Jordan using Elijah’s mantle. The understanding at this time was that Heaven was not a place for people. The idea of heaven was very unusual. Three figures, Moses, Elijah and Enock who walked with God, are attributed to have had unusual deaths. Apocalyptic books are attributed to these figures who have special knowledge of heaven. The passage from the Gospel of Matthew is part of Jesus' Sermon On the Mount and it is in the context of the question of the Jewish people about how to be forgiven when the Temple is destroyed. Jesus' answer directs us to almsgiving, fasting and prayer. We are instructed to do it with the Spirit and hide it even from ourselves. Friar Jude reminds us to seek a turning of our hearts rather than a showing of pride. We seek poverty of spirit as opposed to arrogance and self righteousness.

Fr. Richard Rohr, OFM, introduces Church historian Diana Butler Bass who recounts how some early Christians lived their faith in the way of Jesus. Throughout the first five centuries people understood Christianity primarily as a way of life in the present, not as a doctrinal system, esoteric belief, or promise of eternal salvation. By followers enacting Jesus’s teachings, Christianity changed and improved the lives of its adherents and served as a practical spiritual pathway. This way—and earliest Christians were called “the People of the Way”—bettered existence for countless ancient believers.

Yet love is what Jesus preached—and what he embodied. In the early church, devout Christians tried to embody God’s love and to experience God in such a way that love reshaped their lives. “Love for God is ecstatic, making us go out from ourselves,” wrote Dionysios the Areopagite around 500; “it does not allow the lover to belong anymore to himself [or herself], but he [or she] belongs only to the Beloved.” Not all Christians achieved this; they too struggled with loving God. But Romans frequently criticized the Christian emphasis on love as somehow a little deluded and perhaps prurient, suggesting that followers of the Jesus Way made it known that theirs was a path of love. Early Christians insisted that love—not rationality or politics or even virtue—was the primary bond between God and human beings. Love was God’s symphony, the perfect beauty that human beings experienced through practices of faith—by imitating Christ and following his way. (Rohr, n.d.)

We invoke the Spirit to remind us that “they will know we are Christians by our love” that is energized by our almsgiving, fasting, and prayer.

References

Dyche, G. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved June 17, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-17-2026 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 17, 2026, from https://bible.usccb.org/bible/matthew/6? 

Meditation on Matthew 6:1-6, 16-18. (n.d.). Word Among Us. Retrieved June 17, 2026, from https://wau.org/meditations/2026/06/17/1593648/ 

Psalms, CHAPTER 31 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 17, 2026, from https://bible.usccb.org/bible/psalms/31?20 

Rohr, R. (n.d.). Christianity: A Love Song. Center for Action and Contemplation. Retrieved June 17, 2026, from https://cac.org/daily-meditations/christianity-a-love-song/ 

Schwager, D. (n.d.). When You Pray, Fast, and Give Alms. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 17, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 17, 2026, from https://bible.usccb.org/bible/2kings/2?1 

Time of Transformation

The texts from the Roman Catholic Lectionary, today, share the traditional Word that invites us to embrace our opportunity to join our community and millions of believers in the Divine promise of renewal that comes from prayer, almsgiving, and fasting in the upcoming weeks.

Prayer, Almsgiving, and Fasting

The Reading from the Book of Joel implores a Return to the Lord as the Lord Relents.

* [2:14] Blessing: the rain that makes possible the grapes and grain (v. 19) that workers will process into Temple offerings.

* [2:16] Elderly…infants…bridegroom…bride: Jerusalem is in such great danger that even those normally excused from fasting or working are called upon to participate in activities to ward off the imminent catastrophe.

* [2:17] Between the porch and the altar: the priests stood in the open space between the outdoor altar for burnt offerings and the Temple building.

* [2:18] Jealous: the Hebrew word describes the passionate empathetic bond the Lord has with Israel. The people’s wholehearted participation in Joel’s call for fasting and prayer sparks the Lord’s longing to protect and love his people Israel. This desire moves him to withhold punishment and to send the blessing of v. 14 instead. (Joel, CHAPTER 2 | USCCB, n.d.)

Psalm 51 prays for the removal of the personal and social disorders that sin has brought.

* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]). (Joel, CHAPTER 2 | USCCB, n.d.)

The Reading from the Second Letter of Paul to the Corinthians proclaims the Ministry of Reconciliation and shares The Experience of the Ministry.

* [5:18–21] Paul attempts to explain the meaning of God’s action by a variety of different categories; his attention keeps moving rapidly back and forth from God’s act to his own ministry as well. Who has reconciled us to himself: i.e., he has brought all into oneness. Not counting their trespasses: the reconciliation is described as an act of justification (cf. “righteousness,” 2 Cor 5:21); this contrasts with the covenant that condemned (2 Cor 3:8). The ministry of reconciliation: Paul’s role in the wider picture is described: entrusted with the message of reconciliation (2 Cor 5:19), he is Christ’s ambassador, through whom God appeals (2 Cor 5:20a). In v. 20b Paul acts in the capacity just described.

* [5:21] This is a statement of God’s purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God’s righteousness (cf. 2 Cor 5:14–15). (2 Corinthians, CHAPTER 5 | USCCB, n.d.)

* [6:1] Not to receive…in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God’s righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11–13; 7:2–3).

* [6:2] In an acceptable time: Paul cites the Septuagint text of Is 49:8; the Hebrew reads “in a time of favor”; it is parallel to “on the day of salvation.” Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them. (2 Corinthians, CHAPTER 6 | USCCB, n.d.)

In the Sermon on the Mount from the Gospel of Matthew, Jesus is Teaching About Almsgiving, Prayer, and Fasting

* [6:1–18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Mt 6:2–4), prayer (Mt 6:5–15), and fasting (Mt 6:16–18). In each, the conduct of the hypocrites (Mt 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Mt 5:12, 46; 10:41–42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apechō, a commercial term for giving a receipt for what has been paid in full (Mt 6:2, 5, 16).

* [6:2] The hypocrites: the scribes and Pharisees, see Mt 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus’ ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for. (Matthew, CHAPTER 6 | USCCB, n.d.)

Candice Tucci, OSF, comments that there is an urgency that the prophet Joel presents. He had a passion to bring people back into a right relationship with God. Blow the trumpet, proclaim a fast, call an assembly; gather the people, notify the congregation, assemble the elders, gather the children, etc. His words are for us. There is an urgency in our time for there is much to be restored in our world that is torn apart with wars, displacement of peoples, hunger, quest for power, tyrants, (some who think they are gods), violence, and lack of compassion.

Pope Francis wrote in Laudato Si’, We have to dare to speak of the integrity of human life, of the need to promote and unify all the great values. Once we lose our humility, and become enthralled with the possibility of limitless mastery over everything, we inevitably end up harming society and the environment. #224

There appears a steady decline in humanity as Joel observed of his time, 400 years before Christ. Relationships on many levels, whether they be personal, familial, or global, breaches are to be mended, and life held sacred. It is a time for reconciliation. Restore humanity to its sacred dignity. We can do this with the grace and mercy of God. We can do this because we are the expression of God’s love. Be merciful, God, for we have sinned. –Psalm 51 (Tucci, 2026)

Don Schwager quotes “Lent - the epitome of our whole life,” by Augustine of Hippo, 354-430 AD.

"Christians must always live in this way, without any wish to come down from their cross - otherwise they will sink beneath the world's mire. But if we have to do so all our lives, we must make an even greater effort during the days of Lent. It is not a simple matter of living through forty days. Lent is the epitome of our whole life." (excerpt from Sermon 205, 1) (Schwager, n.d.)

The Word Among Us Meditation on Joel 2:12-18 exhorts us to follow God’s call from today’s first reading and turn to the Lord . . . even now (Joel 2:12).

Even now. You don’t have to get everything exactly right or deny yourself for forty days before he answers you. Just “rend your heart” before the Lord (Joel 2:13). Reach out your arms to him. Cry out to him, even wordlessly. If all you can muster is a heartfelt “Father! Forgive!” he’ll come running to you and gather you into his embrace.

If we only knew how much our Father loves us, we would never hesitate to come to him. So turn to the Lord this Lent and ask him to change your heart. Even now.

“Here I am, Lord! I need your mercy today!” (Meditation on Joel 2:12-18, n.d.)

Friar Jude Winkler reflects on the texts of Ash Wednesday. Joel calls a fast as he recognizes the people deserve the punishment that is to come upon them even as he implores God to turn back their punishment. In the Second Letter to the Corinthians, Paul declares now is the appropriate time to use the opportunity, today, to address the disorder in our lives. In the Gospel of Matthew, from the Sermon on the Mount, Jesus responds to the concern of the people that  after the temple is destroyed what would replace the sacrifice of the animal in the temple to forgive sins through the blood of the animal. The rabbis advise alms, prayer, and fasting. Friar Jude comments on how we parse Jesus' advice to not publicly display our almsgiving, fasting, and prayer and His description of our good deeds as a lamp that shines for the public to see. When we witness to faith to give an example without seeking praise and acknowledgement, we are in accord with Jesus' way.

Father Richard Rohr, OFM, introduces CAC guest faculty member Belden Lane who recalls a recent experience of finding healing in the desert. Lane went to the desert, hoping to connect with John and in some way relieve the suffering he imagined John was experiencing at having his life cut short.

As I sat there, my mind wandered back to the hospital room on the night of John’s death. The end had come at three o’clock in the morning when he finally stopped breathing. I’d wanted to stay with him for the rest of the night. I hated the thought of strangers putting my son on a tray and wheeling him away into the morgue alone. I knew I should have stayed there until dawn, but … we were all exhausted. We went home.

And then it struck me.… On the ridge I could still do this. I might be over a year late, but I could still be faithful, waiting alongside John’s body, not turning away from his death. So that’s what I did, staying awake through the rest of the night, keeping vigil with John. Within an hour or so, I noticed … a full moon was rising over the ridge behind me, casting a soft slate gray light on the mesa’s rim, going down the mesa as the moon rose behind me. It was cold and death-like but beautiful, like the paleness of my son’s body drained of life as I was able to sit with him. It was also for me, at the time, the body of Christ, as it were. John, Jesus had come to assure me with [the mystic] Julian of Norwich, was fine. He was more than fine…. (Rohr, 2025)

We implore the Spirit to open our hearts and minds to the discipline of Lent that is a time to embrace giving to share our support, prayer to connect us to the wisdom and consolation of God, and separation from the habits and distractions that are obstacles to our renewal in contemplation and action.

References

Joel, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/joel/2?12 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/matthew/6?1 

Meditation on Joel 2:12-18. (n.d.). Word Among Us. Retrieved February 18, 2026, from https://wau.org/meditations/2026/02/16/1500523/ 

Psalms, PSALM 51 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/psalms/51?3 

Rohr, R. (2025, March 13). Healing in the Desert. Center for Action and Contemplation. Retrieved February 18, 2026, from https://cac.org/daily-meditations/healing-in-the-desert/ 

Schwager, D. (n.d.). When You Pray, Fast, and Give Alms. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tucci, C. (2026, February 18). Daily Reflection February 18, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved February 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-18-2026 

2 Corinthians, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/2corinthians/5?20 

2 Corinthians, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 18, 2026, from https://bible.usccb.org/bible/2corinthians/6