Faith Out Of Season

 The texts from the Roman Catholic Lectionary today alert us to the challenge of bringing the Good News to an environment that is rejecting the call to bear the fruit of love and compassion.

Faith seeking to Bear Fruit

The Reading from the First Letter of Peter exhorts us to Christian Charity even during the Trial of Persecution.

* [4:7–11] The inner life of the eschatological community is outlined as the end (the parousia of Christ) and the judgment draws near in terms of seriousness, sobriety, prayer, and love expressed through hospitality and the use of one’s gifts for the glory of God and of Christ.

* [4:8] Love covers a multitude of sins: a maxim based on Prv 10:12; see also Ps 32:1; Jas 5:20.

* [4:11] Some scholars feel that this doxology concludes the part of the homily addressed specifically to the newly baptized, begun in 1 Pt 1:3; others that it concludes a baptismal liturgy. Such doxologies do occur within a New Testament letter, e.g., Rom 9:5. Some propose that 1 Pt 4:11 was an alternate ending, with 1 Pt 4:12–5:14 being read in places where persecution was more pressing. But such doxologies usually do not occur at the end of letters (the only examples are 2 Pt 3:18, Jude 25, and Rom 16:27, the last probably a liturgical insertion).

* [4:12–19] The suffering to which the author has already frequently referred is presented in more severe terms. This has led some scholars to see these verses as referring to an actual persecution. Others see the heightening of the language as only a rhetorical device used at the end of the letter to emphasize the suffering motif. (1 Peter, CHAPTER 4 | USCCB, n.d.)

Psalm 96 declares even inanimate creation is to offer praise to Israel’s God.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, CHAPTER 96 | USCCB, n.d.)

In the Gospel of Mark, Jesus Curses a Fig Tree, initiates a Cleansing of the Temple and returns to the Withered Fig Tree.

* [11:12–14] Jesus’ search for fruit on the fig tree recalls the prophets’ earlier use of this image to designate Israel; cf. Jer 8:13; 29:17; Jl 1:7; Hos 9:10, 16. Cursing the fig tree is a parable in action representing Jesus’ judgment (Mk 11:20) on barren Israel and the fate of Jerusalem for failing to receive his teaching; cf. Is 34:4; Hos 2:14; Lk 13:6–9.

* [11:15–19] See note on Mt 21:12–17.

* [11:26] This verse, which reads, “But if you do not forgive, neither will your heavenly Father forgive your transgressions,” is omitted in the best manuscripts. It was probably added by copyists under the influence of Mt 6:15. (Mark, CHAPTER 11 | USCCB, n.d.)

Daily Reflections by Members of the Creighton University Community, who offer written reflections on the day’s Scripture readings are not available at publication time.

Don Schwager quotes “Attaining the fruit of mercy and goodness in the school of Christ,” by Augustine of Hippo, 354-430 A.D.

"Some who witnessed Christ's miracles did not understand what they meant, and how they spoke to those who knew they had special meaning. They wondered only at the miracles themselves. Others both marveled at the miracles, and attained some preliminary understanding of them. For this we must come to the school of Christ himself. Those fixed only upon the plain sense of Scripture tend to focus merely upon miracle for miracles' sake. Hence they may prematurely conclude that Jesus himself was ignorant of the time of the year, something any ordinary farmer could discern. For it was not yet the season for the tree to bear fruit. Nevertheless, since he was hungry, he looked for fruit on the tree (Mark 11:13). Does this imply that Christ knew less than what every peasant could easily discern? Surely not. Wouldn't you expect the maker of the fig tree to know what the ordinary orchard worker would know in a snap? So when he was hungry he looked for fruit on the tree, but he seemed to be looking for something more from this tree. He noted that the tree had no fruit, but was full of leaves. It was at that point that he cursed it, and it withered away. So what terrible thing had the poor tree done simply in not bearing fruit? Could the tree reasonably be faulted for its fruitlessness? No. But human beings who by their own free will decide not to bear fruit - that is a different matter. Those found wanting in accountability in this case are those who had the benefit of the law, which was meant to bear fruit, but they had no fruit to show for it. They had a full growth of leaves (the law), yet they bore no fruit (works of mercy)." (excerpt from SERMONS ON NEW TESTAMENT LESSONS 48.3.16) (Schwager, n.d.)

The Word Among Us Meditation on Mark 11:11-26 comments that these examples of Jesus’ anger can be frightening. But remember the message behind the image: left to our own devices, we cannot bear fruit for the Lord. It is as we read in the Book of Isaiah, “We have all withered like leaves, and our crimes carry us away like the wind” (64:5). But just as Jesus entered the Temple, God has entered our story to set things right. He didn’t abandon us; instead, he gave his life for us. So yes, Jesus cursed the fruitless fig tree, but he replaced it with another tree, the cross. And that tree, planted in our hearts, has the power to bear “fruit that will remain” (John 15:16).

You are not a withered fruitless tree. Jesus came, and comes even today, not to curse us, but to save us and make us fruitful. By your Baptism you have his own divine life in you, and that life is capable of producing abundant, lasting fruit. No doubt you have already seen some of this fruit—perhaps in healed wounds, reconciled friendships, or growth in virtue. But Jesus is not done with you! He is always working to help you bear even more fruit.

“Lord Jesus, come into my life more deeply today so that I can bear fruit for you.” (Meditation on Mark 11:11-26, n.d.)

Friar Jude Winkler comments that in 1 Peter the theme is that the end is at hand and the disciples must be dedicated to the Lord. Like the Pauline parenesis, they are called to serve in love and hospitality and to perhaps have a trial of fire. Some will reject their message and try to punish them. They will accept that and accept the price to die to self to live for Christ. In the Gospel of Mark Chapter 11 the typical technique of the Marken sandwich interrupts the story of the figs by Jesus going to the Temple. In April, at Passover time, Jesus cursed the sellers at the temple. The animals are being sold in a very precious position making the Temple a den of thieves. The fig tree has died and withered because of the lack of faith like that lack of the Pharisees not bearing spiritual fruit. Jesus, like the fig tree, was out of season. As a humble servant the Pharisees failed to bear fruit. Friar Jude observes that the disciples do get it wrong initially, but realize who Jesus is at the Cross and get it right.

Father Richard Rohr, OFM, introduces Brian McLaren who describes how the Holy Spirit empowers us to carry on Jesus’ work. Jesus describes the Spirit as another comforter, another teacher, another guide—just like him, but available to everyone, everywhere, always. The same Spirit who had descended like a dove upon him will descend upon us, he promises. The same Spirit who filled him will fill all who open their hearts….

At the core of Jesus’ life and message, then, was this good news: the Spirit of God, the Spirit of aliveness, the Wind-breath-fire-cloud-water-wine-dove Spirit who filled Jesus is on the move in our world. And that gives us a choice: do we dig in our heels, clench our fists, and live for our own agenda, or do we let go, let be, and let come … and so be taken up into the Spirit’s movement?…

When we open up space for the Spirit and let the Spirit fill that space within us, we begin to change, and we become agents of change…. So let us open our hearts. Let us dare believe that the Spirit that we read about in the Scriptures can move among us today, empowering us in our times so we can become agents in a global spiritual movement of justice, peace, and joy. (McLaren, n.d.)

We invoke the assistance of the Spirit when we witness to our faith in times and seasons beyond that authorized by the restrictions of society.

References

Mark, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved May 29, 2026, from https://bible.usccb.org/bible/mark/11?11 

McLaren, B. (n.d.). The Spirit of Christ Within Us. Center for Action and Contemplation. Retrieved May 29, 2026, from https://cac.org/daily-meditations/the-spirit-of-christ-within-us/ 

Meditation on Mark 11:11-26. (n.d.). Word Among Us. Retrieved May 29, 2026, from https://wau.org/meditations/2026/05/29/1580451/ 

1 Peter, CHAPTER 4 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 29, 2026, from https://bible.usccb.org/bible/1peter/4?7 

Psalms, CHAPTER 96 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 29, 2026, from https://bible.usccb.org/bible/psalms/96?10 

Schwager, D. (n.d.). Have Faith in God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 29, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Discerning Signs of Hope

The texts from the Roman Catholic Lectionary, today, alert us to the forces of oppression, consumption, and domination that have always denied peace and the power of the “Son of Man” to overcome the world.

A Sign of Hope

The Reading from the Book of Daniel is a vision of The Beasts and the Judgment.

* [7:1–27] This vision continues the motif of the four kingdoms from chap. 2; see note on 2:36–45. To the four succeeding world kingdoms, Babylonian, Median, Persian, and Greek, is opposed the heavenly kingdom of God and the kingdom of God’s people on earth. The beast imagery of this chapter has been used extensively in the Book of Revelation, where it is applied to the Roman empire, the persecutor of the Church.

* [7:2] The great sea: the primordial ocean beneath the earth, according to ancient Near Eastern cosmology (Gn 7:11; 49:25). It was thought to contain various monsters (Is 27:1; Jb 7:12), and in particular mythological monsters symbolizing the chaos which God had vanquished in primordial times (Jb 9:13; 26:12; Is 51:9–10; etc.).

* [7:4] In ancient times the Babylonian empire was commonly represented as a winged lion, in the rampant position (raised up on one side). The two wings that were plucked may represent Nebuchadnezzar and Belshazzar. On two feet like a human being…a human mind: contrasts with what is said in 4:13, 30.

* [7:5] A bear: represents the Median empire, its three tusks symbolizing its destructive nature; hence, the command: “Arise, devour much flesh.”

* [7:6] A leopard: used to symbolize the swiftness with which Cyrus the Persian established his kingdom. Four heads: corresponding to the four Persian kings of 11:2.

* [7:7–8] Alexander’s empire was different from all the others in that it was Western rather than Eastern in inspiration, and far exceeded the others in power. The ten horns represent the kings of the Seleucid dynasty, the only part of the Hellenistic empire that concerned the author. The little horn is Antiochus IV Epiphanes (175–164 B.C.), who usurped the throne and persecuted the Jews.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)

Daniel 3 continues to praise the Lord of the Natural Environment

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures. (Daniel, CHAPTER 3 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents the Lesson of the Fig Tree.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37. (Luke, CHAPTER 21 | USCCB, n.d.)

Vivian Amu comments that discernment is vital because it works as a spiritual compass that stretches beyond leadership— it asks us to speak up when the systems we inhabit are not aligned with our beliefs and values. Discernment invites us to peel back the surface of these systems and ask hard questions: Where is God in this? Does this cultivate dignity and justice for all? Does this leave people hopeful? Do these systems reflect the values of God’s kingdom? Or do they operate like the “beasts” of Daniel’s vision: self-serving, oppressive, consuming, dominating, and ultimately fleeting? The good news is that we are not left without guidance. By anchoring ourselves in Scripture, prayer, and the Spirit’s quiet leading, we can develop wisdom to navigate the complexities of our time with courage and faithfulness.

Nowadays, when the world feels like a stormy sea stirred up by forces of pride, greed, and fear, what would it look like to lead in a way that reflects the eternal kingdom of God rather than the fleeting “empires” of the world? Perhaps it starts with listening well, fostering humility, balancing mercy with justice, acting as ambassadors of the higher calling we have received, and participating in God’s kingdom work here and now, even as we wait with hope for its fullest realization.

Lord, grant us the wisdom to navigate what is frightening and fleeting in life and grant us the strength to embrace what is of lasting value. (Amu, n.d.)

Don Schwager quotes “My words will not pass away,” by an anonymous early author from the early Greek fathers.

"'This generation' refers both to those who suffer temptation and to those who cause it. It refers to sinners among men and to the demons who are at work in them. For neither group will cease being in the world until its consummation. For Christ said, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 25:41). Moreover, it is necessary that the source of temptation be preserved as long as there is faith which needs testing. It is also possible, however, that 'this generation' refers to those mortal Christians who would not pass over into eternal life and be made immortal and impassible 'until' all the events about which Christ was speaking had taken place.

"'Heaven and earth will pass away, but my words will not pass away' because heaven and earth were created to serve you, but my words were uttered to govern you. Both heaven and earth are subject to vanity, as the apostle said, 'Creation is subject to vanity' (Romans 8:20). Truth, however, is by nature unable to deceive and can never die." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 49, the Greek fathers). (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:29-33 comments that we should never be afraid when we see “signs” of the kingdom—the coming of Jesus is something we long for! Jesus reassures us that, no matter what’s going on around us, he remains the Lord of creation. Despite the disturbing things that we have been reading about lately, even despite heaven and earth themselves passing away, his “words”—his promises—“will not pass away”

Remember: in the midst of the somber signs of Jesus’ return, you will still find hopeful signs of his kingdom coming to full flowering. Look for its fruit in the world, in the Church, and in your family, and take comfort when you see it. Because the coming of the kingdom is very good news!

“Jesus, help me to look forward to your coming with peace and joy.” (Meditation on Luke 21:29-33, n.d.)

Friar Jude Winkler comments that the Book of Daniel presents political empires presented as beasts to devour the earth. The “Age of Days” is filled with Wisdom symbolized by white hair. The Son of Man, interpreted as the Kingdom of Israel in the author’s time, is coming during the Seleucid persecution. By the time of Jesus, the title was used as an individual title by the Son of Man. He comes upon the clouds and returns upon the clouds. Jesus also included the reference, in Second Isaiah, to the Suffering Servant in his teaching. The fig tree predicts summer and in Luke’s Gospel it dawns on the earth in our relationship with Jesus. Friar Jude comments that these things are not only about the end of earth, but Jesus' resurrection brought us to a new era where time is not important.

Fr. Mike Schmitz begins by explaining the confusion experienced by the early Christians as they struggled to integrate the Gentiles into the Church. We also hear more about Barnabas, missionary companion of St. Paul, who was named by God as the "Son of Encouragement." Lastly, Fr. Mike delves into the history surrounding paganism and hedonism in pre-Christian Corinth and the need to encourage the Greeks to leave their old ways of worship. Today's readings are Acts 11, 1 Corinthians 3-4, Proverbs 27:23-27.

Father Richard Rohr, OFM, explores how our brains are wired to hold onto negativity, and how contemplative practice helps us choose positivity instead. The only way, then, to increase authentic spirituality is to deliberately practice actually enjoying a positive response and a grateful heart. And the benefits are very real. By following through on conscious choices, we can rewire our responses toward love, trust, and patience. Neuroscience calls this neuroplasticity. This is how we increase our bandwidth of freedom, and it is surely the heartbeat of any authentic spirituality. 

Most of us know that we can’t afford to walk around fearing, hating, dismissing, and denying all possible threats and all otherness. But few of us were given practical teaching in how to avoid this. It’s interesting that Jesus emphasized the absolute centrality of inner motivation and intention more than outer behavior, spending almost half of the Sermon on the Mount on this subject (see Matthew 5:20–6:18). We must—yes, must—make a daily and even hourly choice to focus on the good, the true, and the beautiful. A wonderful description of this act of the will is found in Philippians 4:4–9, where Paul writes, “Rejoice in the Lord always” [italics added]. If you’re tempted to write this off as idyllic “positive thinking,” remember that Paul wrote this letter while literally in chains (1:12–13). How did he pull this off? You might call it “mind control.” Many of us just call it “contemplation.” (Rohr, n.d.)

We implore the help of the Spirit to resist the negativity of many of the world leaders that distorts the faith and hope that we demonstrate in following the Way of Jesus Love and compassion for all. 

References

Amu, V. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 28, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-28-2025 

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/daniel/3?75 

Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/daniel/7?2 

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/luke/21?29 

Meditation on Luke 21:29-33. (n.d.). Retrieved November 28, 2025, from https://wau.org/meditations/2025/11/28/1436362/ 

Rohr, R. (n.d.). Minding Positivity. Center for Action and Contemplation. Retrieved November 28, 2025, from https://cac.org/daily-meditations/minding-positivity/ 

Schwager, D. (n.d.). My Words Will Not Pass Away. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 28, 2025, from https://www.dailyscripture.net/daily-meditation/