Salt and Light

The texts from the Roman Catholic Lectionary today invite us to examine how we can better align our action with Jesus' declaration of our role as salt and light for the world.

Light to Guide the Way

The Reading from Paul’s Second Letter to the Corinthians addresses Sincerity and Constancy.

* [1:18–22] As God is faithful: unable to deny the change in plans, Paul nonetheless asserts the firmness of the original plan and claims a profound constancy in his life and work. He grounds his defense in God himself, who is firm and reliable; this quality can also be predicated in various ways of those who are associated with him. Christ, Paul, and the Corinthians all participate in analogous ways in the constancy of God. A number of the terms here, which appear related only conceptually in Greek or English, would be variations of the same root, ’mn, in a Semitic language, and thus naturally associated in a Semitic mind, such as Paul’s. These include the words yes (2 Cor 1:17–20), faithful (2 Cor 1:18), Amen (2 Cor 1:20), gives us security (2 Cor 1:21), faith, stand firm (2 Cor 1:24).

* [1:21–22] The commercial terms gives us security, seal, first installment are here used analogously to refer to the process of initiation into the Christian life, perhaps specifically to baptism. The passage is clearly trinitarian. The Spirit is the first installment or “down payment” of the full messianic benefits that God guarantees to Christians. Cf. Eph 1:13–14. (2 Corinthians, CHAPTER 1 | USCCB, n.d.)

Psalm 119 praises fidelity to the law.

* [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them. (Psalms, PSALM 119, n.d.)

The Gospel of Matthew presents similes of Salt and Light.

* [5:13–16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.

* [5:13] The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste. (Matthew, CHAPTER 5, n.d.)

George Butterfield comments that, in the Gospel, Jesus refers to us as salt and light.

Jesus also challenges his disciples to be light. Jesus is the light of the world. His Father’s face shines upon us. When we do good, we are like a city set on a hill which cannot be hidden. This is to let our light shine. When we do this, we glorify the One whose face shines upon us and makes it possible for us to be light in the darkness.

Jesus is our Yes. The Father shines his face upon us. The Holy Spirit has been given to us. We are called to love his commands and be salt and light. How can we fail? (Butterfield, 2025)

Don Schwager quotes “The Light of Truth,” by Chromatius (died 406 AD)

The Lord has already called his disciples the "salt of the earth" because they seasoned with divine wisdom the hearts of the human race which had been made tasteless by the devil. Now he also calls them the "light of the world." For, illumined by his very own self who is the true and eternal light, they too become light within the darkness. For since he himself is the sun of righteousness, he rightly also calls his disciples "light of the world." Through them, as if through shining rays, he poured the light of his knowledge on the entire world. For by showing the light of truth, the Lord's disciples made the darkness of error flee from people's hearts. (excerpt from TRACTATE ON MATTHEW 19.1.1-2) .

[Note: Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome described him as a "most learned and most holy man."] (Schwager, n.d.)

The Word Among Us Meditation on Matthew 5:13-16 comments that in today’s Gospel, Jesus says that we are the salt of the earth! That means that our life can have an impact on the people around us, just as Jesus’ did.

Above all, cultivate your relationship with the Lord. Stay close to him. The more you receive God’s grace, the more you hold fast to his love, the “saltier” you will become and the more clearly you will witness to the people you encounter.

It’s true—you are the salt of the earth! So let Jesus’ life in you draw everyone you meet to thirst for him.

“Jesus, thank you for all the ways you have changed my life. Let your joy and peace and mercy always be visible in me.” (Meditation on Matthew 5:13-16, n.d.)

Friar Jude Winkler comments that in 2 Corinthians Paul speaks that God is faithful in response to Paul being accused of ambiguity. He is proclaiming Christ and the anointing of the Spirit as the love between the Father and Son. We can listen to the voice within to know the Love of God. In Matthew’s Gospel, Jesus declares our role as salt of the earth. We give zest and flavour to life and give meaning and significance through enthusiasm. Friar Jude reminds us that we don’t hide but give witness to our Christianity as a gift to others.

Fr. Richard Rohr, OFM, introduces contemplative theologian Beverly Lanzetta who offers instructions for the monastic practice of lectio divina which today can be practiced by all. The first stage is lectio or reading.

Unlike reading for content, lectio divina approaches the text as a form of prayer, guiding us closer to union with the Holy One. At its simplest, lectio is not reading intellectually to gather information or instruction, but with the intention that the reader be formed in the divine likeness. In and through text, one comes face-to-face with Spirit. Through slowly reading, we allow words to penetrate our hearts and fill us with wisdom and love. Sometimes we are pulled clean out of our ordinary state of mind. We may awaken to new truths or insights, suffer compunction or shame, or be forgiven and bathed in light. By whatever means, when we read with meditative attention, communion occurs through surrender and rest. We do not hurry reading, trying to find the thesis, underlying cause, or doing critical analysis. We stop. We remain still in the presence of mystery…. (Rohr, n.d.)

We consider the “salt” we can share that gives our journey a full taste of life and how our “light” may be an invitation to people in our environment to “come and see”.

References

Butterfield, G. (2025, June 10). Creighton U. Daily Reflection. Online Ministries. Retrieved June 10, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/061025.html 

Matthew, CHAPTER 5. (n.d.). USCCB. Retrieved June 10, 2025, from https://bible.usccb.org/bible/matthew/5? 

Meditation on Matthew 5:13-16. (n.d.). The Word Among Us: Homepage. Retrieved June 10, 2025, from https://wau.org/meditations/2025/06/10/1303612/ 

Psalms, PSALM 119. (n.d.). USCCB. Retrieved June 10, 2025, from https://bible.usccb.org/bible/psalms/119? 

Rohr, R. (n.d.). Lectio, Meditatio, Oratio, Contemplatio. Center for Action and Contemplation. Retrieved June 10, 2025, from https://cac.org/daily-meditations/lectio-meditatio-oratio-contemplatio/ 

Schwager, D. (n.d.). The Salt of the Earth and Light of the World. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 10, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jun10 

2 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2025, from https://bible.usccb.org/bible/2corinthians/1?18 

The Spirit of Life

The texts from the Roman Catholic Lectionary today invite us to contemplate the changes that the Spirit reveals to us in this Advent season to bring us more fully into presenting the truth and love of God to the people in our lives.

The Spirit of Truth and Life

The reading from the Prophet Isaiah describes the Peaceful Kingdom and the return of the remnant of Israel and Judah.

* [11:1–16] Isaiah 11 contains a prophecy of the rise of a new Davidic king who will embody the ancient ideal of Davidic kingship (vv. 1–9), an elaboration of that prophecy in a further description of that king’s rule (v. 10), and a prophecy of God’s deliverance of the chosen people from exile and cessation of enmities (vv. 11–16).

* [11:1–9 (10)] Here Isaiah looks forward to a new Davidide who will realize the ancient ideals (see Ps 72). The oracle does not seem to have a particular historical person in mind. (Isaiah, CHAPTER 11, n.d.)

Psalm 72 is a prayer for Guidance and Support for the King.

* [Psalm 72] A royal Psalm in which the Israelite king, as the representative of God, is the instrument of divine justice (Ps 72:1–4, 12–14) and blessing (Ps 72:5–7, 15–17) for the whole world. The king is human, giving only what he has received from God. Hence intercession must be made for him. The extravagant language is typical of oriental royal courts. (Psalms, PSALM 72, n.d.)

The reading from the Letter of Paul to the Romans declares the Gospel for Jews and Gentiles alike.

* [15:5] Think in harmony: a Greco-Roman ideal. Not rigid uniformity of thought and expression but thoughtful consideration of other people’s views finds expression here.

* [15:7–13] True oneness of mind is found in pondering the ultimate mission of the church: to bring it about that God’s name be glorified throughout the world and that Jesus Christ be universally recognized as God’s gift to all humanity. Paul here prepares his addressees for the climactic appeal he is about to make. (Romans, CHAPTER 15, n.d.)

The Gospel of Matthew describes the Proclamation of John the Baptist.

* [3:11] Baptize you with the holy Spirit and fire: the water baptism of John will be followed by an “immersion” of the repentant in the cleansing power of the Spirit of God, and of the unrepentant in the destroying power of God’s judgment. However, some see the holy Spirit and fire as synonymous, and the effect of this “baptism” as either purification or destruction. See note on Lk 3:16.

* [3:12] The discrimination between the good and the bad is compared to the procedure by which a farmer separates wheat and chaff. The winnowing fan was a forklike shovel with which the threshed wheat was thrown into the air. The kernels fell to the ground; the light chaff, blown off by the wind, was gathered and burned up. (Matthew, CHAPTER 3, n.d.)

Vivian Amu comments that sometimes we forget to stay in the moment of Advent a bit longer and more intentionally, even though it might seem easier to just look ahead.

So, today I am quite drawn to the prompt of John the Baptist to prepare in a deeper way to experience God and to do God’s work, to repent, forgive, and bear good fruit.  As we prepare our hearts, we prepare a way for God to enliven and transform us.  Preparing a way for God, preparing a welcoming place for Jesus in my heart, demands that I live a life that shows a spirit of understanding, wisdom, endurance, courage, harmony, truthfulness, authenticity, and reconciliation.  Preparing a way for the Lord and making the way straight also means listening to God intentionally and removing the blockages and obstacles which prevent God from coming close to me.  Advent might also be a good time for me to intentionally look into the parts of my life that need straightening out and then maybe in the process even find the courage to stay a little while longer in the discomfort of waiting and preparation which could sometimes fill the Advent space. (Amu, 2022)

Don Schwager quotes “The voice of the one crying in the wilderness,” by Theodoret of Cyr 393-466 A.D.

"The true consolation, the genuine comfort and the real deliverance from the iniquities of humankind is the incarnation of our God and Savior. Now the first who acted as herald of this event was the inspired John the Baptist. Accordingly, the prophetic text proclaims the realities that relate to him in advance, for that is what the three blessed Evangelists have taught us and that the most divine Mark has even made the prologue of his work. As for the inspired John, whom the Pharisees asked whether he himself was the Christ, he declared on his part: 'I am the voice of one crying in the wilderness, Make straight the way of the Lord' as the prophet Isaiah said (John 1:23; Isaiah 40:30); I am not God the Word but a voice, for it is as a herald that I am announcing God the Word, who is incarnate. Moreover, he refers to the Gentiles as the 'untrodden [land]' because they have not yet received the prophetic stamp." (excerpt from COMMENTARY ON ISAIAH 12.40.3) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 3:1-12 comments that God wants to give us a new way of thinking and acting. He wants to replace our foolishness with his wisdom. He wants to give us insights into his love and all that he can do in our hearts. And he wants to give us strength to obey his commands. But we have to come to him and confess our need.

At Mass today, you will be invited to cry out, “Lord, have mercy.” But you will also ask Jesus, “Only say the word, and my soul shall be healed.” Jesus loves to forgive your sins, but he longs to heal your soul—your “roots”—even more. So welcome him in. Ask his Spirit to keep making you into a new creation.

“Come, Lord, teach me to bear fruit in keeping with my repentance.” (Meditation on Matthew 3:1-12, n.d.)

Friar Jude Winkler describes the change of focus of Isaiah from hope in the next king to a conviction that God would choose a Messiah in the line of David who would be associated with the gifts of the Spirit upon Israel. Our destruction of some of our bonds with Nature will be restored and Paul understands that the separation of Jews and Gentiles will cease as we become one community. Friar Jude notes the time that John the Baptist spent with the Essenes is reflected in the warning to accept the Word of God or pay the price.

Brian McLaren shares how Father Richard Rohr, OFM, writes of how we grow in faith by letting go of our need for certainty. Some would think that is the whole meaning of Christianity: to be able to decide who’s going to heaven and who isn’t, who is holy and who is unholy. This is much more a search for control than it is a search for truth, love, or God. It has to do with ego, which needs to pigeonhole everything to give itself that sense of “I know” and “I am in control.” God knew that religion would take this direction. So, God said, “Don’t do it. Don’t eat of the tree of the knowledge of good and evil.” God is trying to keep us from a lust for certitude, an undue need for explanation, resolution, and answers. Frankly, these things make biblical faith impossible.

It seems that God is asking humanity to live inside of a cosmic humility. In that holding pattern, instead of insisting on dividing reality into the good and the bad, we bear the ambiguity, the inconsistencies, and the brokenness of all things. It is our ultimate act of solidarity with humanity and with the world.

When we are allowed to name certain individuals as “bad,” persecution, scapegoating, and violence almost always follow. When we too easily presume that we are one of the “good” people, we largely live in illusion and prejudice. I say this as a religious person, but religion has been the justification of much of the violence in human history. God wanted to undercut that very violence at the beginning. (McLaren, 2022)

We are urged to prepare in Advent for change in our journey that resonates with the transformation of the world through Jesus Incarnation.

References

Amu, V. (2022, December 4). Creighton U. Daily Reflection. Online Ministries. Retrieved December 4, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/120422.html 

Isaiah, CHAPTER 11. (n.d.). USCCB. Retrieved December 4, 2022, from https://bible.usccb.org/bible/isaiah/11?1 

Matthew, CHAPTER 3. (n.d.). USCCB. Retrieved December 4, 2022, from https://bible.usccb.org/bible/matthew/3?1 

McLaren, B. (2022, December 4). We Don't Need to Know — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 4, 2022, from https://cac.org/daily-meditations/we-dont-need-to-know-2022-12-04/ 

Meditation on Matthew 3:1-12. (n.d.). The Word Among Us: Homepage. Retrieved December 4, 2022, from https://wau.org/meditations/2022/12/04/548141/ 

Psalms, PSALM 72. (n.d.). USCCB. Retrieved December 4, 2022, from https://bible.usccb.org/bible/psalms/72?1 

Romans, CHAPTER 15. (n.d.). USCCB. Retrieved December 4, 2022, from https://bible.usccb.org/bible/romans/15?4 

Schwager, D. (n.d.). John Points to the Coming of Christ and His Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 4, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=dec4