Faith and Ignatian Indifference

 The texts from the Roman Catholic Lectionary today, Memorial of Saint Dominic, Priest, challenge us to examine our complaints, physical and spiritual, and open our minds to resolution through faith in Divine Providence.

Faith and Action

The Reading from the Book of Habakkuk presents Habakkuk’s Second Complaint.

* [1:2–4] The prophet complains about God’s apparent disregard for Judah’s internal evils in language that echoes the preaching of prophets like Amos, Isaiah, and Jeremiah.

* [1:4] The law is numb: because the Lord has been silent, the Law, whether in the form of the scroll found in the Temple in the time of Josiah (2 Kgs 22) or in the form of divine instruction given by priests and prophets, has proved ineffective and so appeared to be cold, unreceptive, and powerless. For the Law to be credible, the Lord must see to it that the wicked are punished and the just rewarded.

* [1:5–7] Habakkuk interprets the Babylonian defeat of Egypt at Carchemish (605 B.C.) as the answer to his complaint: the Lord will send the Chaldean empire against Judah as punishment for their sins.

* [1:11] The primary aim of military campaigns by ancient Near Eastern rulers was usually the gathering of spoils and the collection of tribute rather than the annexation of territory. However, in the eighth century B.C., the Assyrians began to administer many conquered territories as provinces.

* [1:12–2:1] Appointed them for judgment: this complaint is directed against the violent Babylonians, the very nation God chose to punish Judah.

* [1:12] Rock: an ancient title celebrating the Lord’s power and fidelity; cf. Dt 32:4; Is 26:4; 30:29; Ps 18:3, 32, 47; 95:1.

* [1:15] He: the Babylonian king (cf. vv. 6, 13), who easily conquers other nations and treats them as objects for his entertainment and enrichment.

* [1:16] He makes sacrifices to his net: the leader attributes victory to the military weapons he wields; he and his weapons have won victory, not any god. (Habakkuk, Chapter 1 | USCCB, n.d.)

Psalm 9 proclaims the rescue of the helpless poor from their enemies.

* [Psalms 9–10] Ps 9 and Ps 10 in the Hebrew text have been transmitted as separate poems but they actually form a single acrostic poem and are so transmitted in the Greek and Latin tradition. Each verse of the two Psalms begins with a successive letter of the Hebrew alphabet (though several letters have no corresponding stanza). The Psalm states loosely connected themes: the rescue of the helpless poor from their enemies, God’s worldwide judgment and rule over the nations, the psalmist’s own concern for rescue (Ps 9:14–15). (Psalms, PSALM 9 | USCCB, n.d.)

The Gospel of Matthew presents the Healing of a Boy with a Demon.

* [17:14–20] Matthew has greatly shortened the Marcan story (Mk 9:14–29). Leaving aside several details of the boy’s illness, he concentrates on the need for faith, not so much on the part of the boy’s father (as does Mark, for Matthew omits Mk 9:22b–24) but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith (Mt 17:20).

* [17:15] A lunatic: this description of the boy is peculiar to Matthew. The word occurs in the New Testament only here and in Mt 4:24 and means one affected or struck by the moon. The symptoms of the boy’s illness point to epilepsy, and attacks of this were thought to be caused by phases of the moon.

* [17:17] Faithless and perverse: so Matthew and Luke (Lk 9:41) against Mark’s faithless (Mk 9:19). The Greek word here translated perverse is the same as that in Dt 32:5 LXX, where Moses speaks to his people. There is a problem in knowing to whom the reproach is addressed. Since the Matthean Jesus normally chides his disciples for their little faith (as in Mt 17:20), it would appear that the charge of lack of faith could not be made against them and that the reproach is addressed to unbelievers among the Jews. However in Mt 17:20b (if you have faith the size of a mustard seed), which is certainly addressed to the disciples, they appear to have not even the smallest faith; if they had, they would have been able to cure the boy. In the light of Mt 17:20b the reproach of Mt 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in Mt 17:20a and that of not even a little in Mt 17:20b.

* [17:18] The demon came out of him: not until this verse does Matthew indicate that the boy’s illness is a case of demoniacal possession.

* [17:20] The entire verse is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples’ inability in Mk 9:29. Little faith: see note on Mt 6:30. Faith the size of a mustard seed…and it will move: a combination of a Q saying (cf. Lk 17:6) with a Marcan saying (cf. Mk 11:23). (Matthew, CHAPTER 17 | USCCB, n.d.)

Margo Minnich comments that the world teaches us to value self-sufficiency, control, and accomplishment. However, Ignatian spirituality calls us to humility and the recognition that we are reliant on God.

This Gospel also reminds us of the importance of Ignatian indifference. St. Ignatius teaches that we should not cling to health over sickness, success over failure, or comfort over hardship if our ultimate desire is to serve and glorify God. Faith requires letting go of the illusion that we can control everything ourselves. It calls us to surrender our attachments and trust that God is present even in weakness, suffering, and uncertainty. Admitting powerlessness is not defeat; it is the beginning of deeper reliance on God’s grace.

These readings challenge us to ask ourselves: Where do we rely too heavily on our own strength instead of God’s? What mountains in our lives feel impossible to move and how can faith help us to face those challenges? Christ reminds us that faith is about trusting completely in the One for whom all things are possible. Through even the smallest seed of faith, God can transform our hearts and lead us through every challenge. (Minnich, n.d.)

Don Schwager quotes “Faith as a grain of mustard seed,” by Origen of Alexandria (185-254 AD). 

"The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness (Genesis 15:6), then he has all faith like a grain of mustard seed. Then such a man will say to this mountain - I mean in this case the deaf and dumb spirit in him who is said to be epileptic - 'Move from here to another place.' It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, 'If I have all faith, so as to remove mountains' (1 Corinthians 13:2). For he who has all faith - which is like a grain of mustard seed - moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith. Let us examine also this statement: 'This kind is not cast out except through prayer and fasting' (Mark 9:29). If at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we are not to adjure nor put questions nor speak to the impure spirit as if it heard. But [by] devoting ourselves to prayer and fasting, we may be successful as we pray for the sufferer, and by our own fasting we may thrust out the unclean spirit from him." (excerpt from COMMENTARY ON MATTHEW 13.7.19) (Schwager, n.d.)

Friar Jude Winkler shares that Habakkuk, who like Job, questions the motives and actions of God. Why pagans who do not worship God yet He allows them to do terrible things as in Job who asked God why innocent people suffer. Job, at the end of the book declares “I understand that I don’t understand” or Habakkuk concludes we just have to wait until the Lord acts. In Matthew an epileptic is presented to Jesus to be healed and Jesus drives the “demon” out. In Jesus' time illness was related to demoniac possession. Why the apostles were not able to heal the demon was because of little faith. We understand faith as an act of total trust, a mustard seed that can move mountains in care, trust and love. Friar Jude notes that we have stopped trusting in modern life and have become cynical at times. We have to again trust the Love of God.

The Word Among Us Meditation on Matthew 17:14-20 comments that we all have our own “mustard seed” of faith. We received it when we were baptized, and it has grown, thanks to our families and those who have taught us the faith.

So if you want your faith to grow, nourish it well, and ask the Spirit to help you put it into action. If you have an “impossible” coworker, treat them with kindness and trust that the Lord will soften their hearts. If a loved one is sick, let your faith keep you connected to the Lord and at peace. Even more, believe in the Lord’s power to heal as you pray for them.

If we keep acting in faith, we will see miracles, both big and small. We’ll see the Lord work in situations that seem impossible. The mustard seed in our hearts will begin to grow into a mighty tree, and we will bear marvelous fruit.

“Thank you, Lord, for the awesome gift of faith!” (Meditation on Matthew 17:14-20, n.d.)

Father Richard Rohr, OFM, reflects on when a friend suffered an unexpected loss, cancer survivor Kate Bowler offered her a paradoxical message of suffering and joy.

But I know about the joy that persists, even though it might seem like temporary insanity.  

I looked at my friend … and I could see how impossible joy felt to her. In fact, not long ago, I would not have believed in joy either. It’s strange to say it like that—but I believe in joy. We can’t mistake it for anything less than what it is: one of the most powerful ways we experience the deepest and most healing forms of gratitude, delight, and hope. It is a kind of transcendence; joy is a glimmer of love and forgiveness and wholeness that lifts us out of reality for a moment and gives us back to ourselves, anew….

In the many chambers of our beating hearts are reservoirs for joy.

“You will hear the music,” I said to my friend. “I swear you will hear the music.” (Rohr, n.d.)

We seek the guidance of the Spirit as we explore the practice of Ignatian Indifference that proposes we will find joy and love of God in all the circumstances of life.

References

Habakkuk, Chapter 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 8, 2026, from https://bible.usccb.org/bible/habakkuk/1?12 

Matthew, CHAPTER 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 8, 2026, from https://bible.usccb.org/bible/matthew/17?14 

Meditation on Matthew 17:14-20. (n.d.). Word Among Us. Retrieved August 8, 2026, from https://wau.org/meditations/2026/08/07/1640975/ 

Minnich, M. (n.d.). Daily Reflection August 8, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 8, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-8-2026 

Psalms, PSALM 9 | USCCB. (n.d.). Daily Readings. Retrieved August 8, 2026, from https://bible.usccb.org/bible/psalms/9? 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 8, 2026, from https://cac.org/daily-meditations/job-and-the-mystery-of-suffering-weekly-summary/ 

Schwager, D. (n.d.). Nothing Will Be Impossible to You. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 8, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Straight and Narrow Path

 The texts from the Roman Catholic Lectionary today exhort us to ponder the path that we are establishing in the field of our life and contemplate a better fitting yoke with Jesus Way.

Shared Path with Christ

In the Reading from the Book of the Prophet Isaiah is a prayer that God may quickly bring about the longed-for salvation.

* [26:1–19] This text is a mixture of praise for the salvation that will take place, a confession of Judah’s inability to achieve deliverance on its own, and earnest prayer that God may quickly bring about the longed-for salvation.

* [26:19] This verse refers not to resurrection of the dead, but to the restoration of the people; cf. Ez 37. The population of Judah was radically reduced by the slaughter and deportations that the historical disasters of the late eighth and seventh centuries B.C. brought upon the country. In this context, a major concern for the future was for an increase in the population, a rebirth of the nation’s life. (Isaiah, CHAPTER 26 | USCCB, n.d.)

Psalm 94 is the lament of an individual who is threatened by wicked people

* [Psalm 94] A lament of an individual who is threatened by wicked people. The danger affects the whole community. Calling upon God as judge (Ps 94:1–2), the Psalm complains about oppression of the holy community by people within (Ps 94:3–7). Bold declarations of faith follow: denunciation of evildoers (Ps 94:8–11) and assurance to the just (Ps 94:12–15). The Psalm continues with further lament (Ps 94:16–19) and ends with strong confidence in God’s response (Ps 94:20–23). (Psalms, PSALM 94 | USCCB, n.d.)

In the Gospel of Matthew, we are invited to accept The Gentle Mastery of Christ.

* [11:28–29] These verses are peculiar to Matthew and are similar to Ben Sirach’s invitation to learn wisdom and submit to her yoke (Sir 51:23, 26).

* [11:28] Who labor and are burdened: burdened by the law as expounded by the scribes and Pharisees (Mt 23:4).

* [11:29] In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf. Jer 6:16. (Matthew, CHAPTER 11 | USCCB, n.d.)

George Butterfield comments that a yoke is placed upon an animal so that, connected to another animal, the two can work together and pull a load. That doesn’t sound like an opportunity for rest. That sounds like hard work.

 

Yet, Jesus says that it is under that yoke that we will find rest. How can that be? First, Jesus has already done the heavy lifting. He has done everything necessary to save us and grant us peace. It is not as if there is some huge mountain we have to climb to get to God. When we take on Jesus’ yoke we are yoked to Jesus. Thus, Jesus says that, wearing his yoke, we can learn from him. When we want to go the wrong way, Jesus pulls us in the right direction. That is why his yoke is easy. In essence, we are simply following him. His yoke is easy and his burden is light. Yoked to him, we learn meekness and humility of heart. Many people look at the Christian path and think, That looks too hard for me. It is, if you try to do it on your own. However, yoked to Jesus, the word our Lord uses is “easy.” Actually, Jesus’ words here come as somewhat of a shock. I am thinking that the hard part is keeping his yoke on. If we do that, we will be with him and find rest. (Butterfield, n.d.)

Don Schwager quotes “Grace bear us,” by an anonymous early author from the Greek church.

"'My yoke is easy and my burden light.' ... The prophet says this about the burden of sinners: 'Because my iniquities lie on top of my head, so they have also placed a heavy burden on me' (Psalm 38:4)' ...'Place my yoke upon you, and learn from me that I am gentle and humble of heart.' Oh, what a very pleasing weight that strengthens even more those who carry it! For the weight of earthly masters gradually destroys the strength of their servants, but the weight of Christ rather helps the one who bears it, because we do not bear grace; grace bears us. It is not for us to help grace, but rather grace has been given to aid us.' (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY, the Greek fathers). (Schwager, n.d.)

Friar Jude Winkler comments Isaiah 24 -27 is different in tone from “First Isaiah” where individual nations are punished. Today a judgment upon the entire earth is part of the second half. The punishment for our sins is like a woman in labour but we give birth to "wind”. This cynical, even humorous comment identifies a land of shades that gives birth as a reference to resurrection of the dead. This passage shows a resurrection belief growing during the Exile. In the Gospel of Matthew, Jesus invites us to “take my yoke”. In the ancient world, the yoke was made for two oxen. It was made custom for the oxen, not generic, but tailored for the particular ox. Friar Jude notes that the yoke we carry is planned for us. Jesus will help to create the straight (and narrow?) furrow.

The Word Among Us Meditation on Matthew 11:28-30 notes that receiving Jesus’ rest doesn’t necessarily mean being able to take it easy.

That’s why Jesus urges us to take up his easy “yoke” (Matthew 11:29). To be yoked to the Lord doesn’t mean the immediate end of suffering, but it does mean that we are not alone. We have someone who cares for us and who promises to walk beside us every day. Being yoked to Jesus also means that the challenges we face in this life won’t have the final word. Each one, no matter how hard, can become an instrument of transformation for us as we remain open to Jesus’ wisdom and healing. In place of despair, he can give us hope: hope for this life and, ultimately, the hope of heaven, where we will experience his rest in ways we never knew possible.

“Jesus, I come to you. Help me to take up your yoke so that I can rest in you.” (Meditation on Matthew 11:28-30, n.d.)

Father Richard Rohr, OFM, considers how this beatitude challenges Jesus’s listeners to prepare for the consequences of following him.

Jesus appears to be saying that the disciples’ response is a prophetic action itself. To live joyfully in the midst of misunderstanding and persecution points beyond our smaller “kingdoms” to the larger kingdom of God. Jesus promises us that when we live joyfully under persecution, the world won’t understand. In fact, it will hate us. Many before me have said that a clear sign that something is the true gospel is if it engenders criticism and a spreading of falsehoods, what we used to call “calumny.” Goodness can never be attacked directly; the messengers or the motivation must be discredited.

Luke’s Gospel presents the same message in the opposite form: “Alas for you when the world speaks well of you! This was the way their ancestors treated the false prophets” (Luke 6:26 emphases added). Too much praise or widespread acceptance is probably an indication that something is not the full gospel. In either case, Jesus clearly knew that his teaching would turn conventional values on their head. (Rohr, n.d.)

We are inspired by the Spirit to reflect upon the furrow of our life and contemplate the difficult days of lack of direction that were made “straighter” when we acknowledged the Presence of Christ supporting our shared “yoke”.

References

Butterfield, G. (n.d.). Daily Reflection July 16, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 16, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-16-2026 

Isaiah, CHAPTER 26 | USCCB. (n.d.). Daily Readings. Retrieved July 16, 2026, from https://bible.usccb.org/bible/isaiah/26? 

Matthew, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved July 16, 2026, from https://bible.usccb.org/bible/matthew/11?28 

Meditation on Matthew 11:28-30. (n.d.). Word Among Us. Retrieved July 16, 2026, from https://wau.org/meditations/2026/07/16/1624196/ 

Psalms, PSALM 94 | USCCB. (n.d.). Daily Readings. Retrieved July 16, 2026, from https://bible.usccb.org/bible/psalms/94?5 

Rohr, R. (n.d.). Rejoice in Persecution? Center for Action and Contemplation. Retrieved July 16, 2026, from https://cac.org/daily-meditations/rejoice-in-persecution/ 

Schwager, D. (n.d.). Take My Yoke upon You and Learn from Me. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 16, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Saving Rules

 The texts from the Roman Catholic Lectionary today warn us of the obstacles we may encounter when we attempt to “save others” in our own way.

Prepare our Encounter with Others

The Reading from the Second Book of Kings presents the roles of Sennacherib, Hezekiah, and Isaiah as God promises to shield and save the city.

c. [19:15] Ex 25:17–22; 1 Kgs 6:23–28; 8:6–7.

d. [19:19] 1 Kgs 18:36.

f. [19:34] 2 Sm 7:12.

g. [19:35] 1 Mc 7:41; 2 Mc 8:19. (2 Kings, CHAPTER 19 | USCCB, n.d.)

Psalm 48 praises the holy city as the invincible dwelling place of God

* [Psalm 48] A Zion hymn, praising the holy city as the invincible dwelling place of God. Unconquerable, it is an apt symbol of God who has defeated all enemies. After seven epithets describing the city (Ps 48:2–3), the Psalm describes the victory by the Divine Warrior over hostile kings (Ps 48:4–8). The second half proclaims the dominion of the God of Zion over all the earth (Ps 48:9–12) and invites pilgrims to announce that God is eternally invincible like Zion itself (Ps 48:13–14). (Psalm 48, PSALMS | USCCB, n.d.)

In the Gospel of Matthew, Jesus expresses in the Sermon on the Mount teaching about Pearls Before Swine, The Answer to Prayers, The Golden Rule, and The Narrow Gate.

* [7:1–12] In Mt 7:1 Matthew returns to the basic traditional material of the sermon (Lk 6:37–38, 41–42). The governing thought is the correspondence between conduct toward one’s fellows and God’s conduct toward the one so acting.

* [7:12] See Lk 6:31. This saying, known since the eighteenth century as the “Golden Rule,” is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.

* [7:13–28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.

* [7:13–14] The metaphor of the “two ways” was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1–6) and the Epistle of Barnabas (18–20). (Matthew, CHAPTER 7 | USCCB, n.d.)

Edward Morse comments that part of the Lord’s answer also had a mystical and futuristic element, mentioning a “remnant” and “survivors” that would “strike root below and bear fruit above.” (See verses 30-31). Not only would the people be saved from domination, but they would be saved for a fruitful future. That is more than Hezekiah asked for – the kind of generosity that is characteristic of the Lord, always building a future plan. The Lord knows what he is doing, even when we cannot see the end.

It is evident that Jesus expects his disciples to exercise discernment. Despite caution about the perils of judging others harshly, he also expected them to exercise discernment over such matters as false prophets, rotten trees, and bad fruits. We should expect resistance in this world. We will face challenges that are not so obvious as a massive army threatening a siege. Most of our battles are on a smaller scale, but they require similar courage, patience, and prudence, accompanied by faithful prayer.

The second teaching emphasized here, concerning the narrow gate and the wide road, also calls for discernment and directs us in our prayer. Not all roads lead to life with God. Some lead to destruction. Jesus is the narrow gate. His way can be trusted, even though other paths may look more promising. He knows what he is doing and where he is leading us, even when we may not be so sure. Lord, give us the wisdom we need for discernment, and the faith we need to trust you. Thanks be to God. (Morse, 2026)

Don Schwager quotes “Unreadiness to receive Godly teaching,” by Augustine of Hippo, 430-543 A.D.

"Now in this precept we are forbidden to give a holy thing to dogs or to cast pearls before swine. We must diligently seek to determine the gravity of these words: holy, pearls, dogs and swine. A holy thing is whatever it would be impious to profane or tear apart. Even a fruitless attempt to do so makes one already guilty of such impiety, though the holy thing may by its very nature remain inviolable and indestructible. Pearls signify all spiritual things that are worthy of being highly prized. Because these things lie hidden in secret, it is as though they were being drawn up from the deep. Because they are found in the wrappings of allegories, it is as though they were contained within shells that have been opened.(1) It is clear therefore that one and the same thing can be called both a holy thing and a pearl. It can be called a holy thing because it ought not to be destroyed and a pearl because it ought not to be despised. One tries to destroy what one does not wish to leave intact. One despises what is deemed worthless, as if beneath him. Hence, whatever is despised is said to be trampled under foot... Thus we may rightly understand that these words (dogs and swine) are now used to designate respectively those who assail the truth and those who resist it." (excerpt from SERMON ON THE MOUNT 2.20.68-69)

(1) The interpretive task is to crack through the shell of the language to its inner spiritual meaning. (Schwager, n.d.)

The Word Among Us Meditation on 2 Kings 19:9-11, 14-21, 31-36 comments that how Hezekiah reacted serves as a model for us… even if our challenges don’t rise to the level of international diplomacy!

First, Hezekiah didn’t react right away. He took hold of the letter and made a beeline for the Temple, where he could find peace in God’s presence. Rather than trust his initial reactions, he went to the Lord first.

Second, Hezekiah sought guidance from the Lord. Spreading out the letter before the Lord, he opened his heart to God and asked for help. He needed to distinguish between the thoughts arising from his emotions and the thoughts that come from a heart established in faith and trust.

In response, God assured Hezekiah that he had “listened” and that he would indeed protect Jerusalem (2 Kings 19:20). And sure enough, he did!

Hezekiah’s example shows us that we don’t have to give in to the first thoughts that come to mind—especially when we are feeling anxious, fearful, or upset. Instead, we can seek the help of the God who listens. If we learn to listen as well, we’ll find the peace that we need to move forward in confidence.

“Lord, help me always to run to you when I am in trouble and I don’t know what to do!” (Meditation on 2 Kings 19:9-11, 14-21, 31-36, n.d.)

Friar Jude Winkler comments that the passage from 2 Kings tells us about the king of Assyria sending troops to attack Judah where there is no way to defend itself. Hezekiah goes and seeks God’s intervention. The text may suggest a plague that, in those times, killed many more soldiers than war. This may be a sanitized version of the outcome that may have resulted from paying a bribe? The Gospel exhorts that we don’t give what is holy to dogs. This reminds us not to preach to those who are not ready. We may plan seeds and wait for the time for them to convert. The golden rule is proclaimed in several different cultures and is a great source of wisdom. The narrow gate implies we have to say no to illusory things that seem to be a path.  We are called to the path of life, every day of our life. Friar Jude reminds us that we have to keep working on the attitudes and motivations that are not of the Kingdom.

Fr. Richard Rohr, OFM, introduces Grammy Award–winning artist and musician Jon Batiste who shares a response to “Where are you seeing that dehumanization right now, and how might we lean into joy as an act of resistance?”

We [can] lose hope when we don’t believe or see evidence of a positive outcome anymore, but the deepest hope is this inner knowing that the brightest light can come from the darkest moments. You find that hope … by first questioning, “What are the things that I’m hoping for? Who are they for? Who is in control of hope? What is my hope rooted in? What is my belief about the ultimate outcome?” 

I’ve started to learn that hope transcends the physical. Hope is the language of the invisible. It transcends circumstances because it transcends physicality. It’s spiritual. It’s the language of the invisible realm, which is just as real, if not more real, than the things we can see and touch. Hope is the deep inner knowing that comes from building that [foundation]. That’s why I like to say that hope is like a contact sport. You work on it. You get better at it. My house could be flooded, and the roof could be on fire, and still, there’s a sense of hope I can have. I’m going to stay in that boat. (Rohr, n.d.)

We ask the Spirit to continue to remind us that “haste makes waste” even in our effort to activate our Baptismal anointing as priest, prophet, and leader to “convert” our community.

References

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/matthew/7? 

Meditation on 2 Kings 19:9-11, 14-21, 31-36. (n.d.). Word Among Us. Retrieved June 23, 2026, from https://wau.org/meditations/2026/06/23/1597216/ 

Morse, E. (2026, June 23). Daily Reflection June 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-23-2026 

Psalm 48, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 23, 2026, from https://bible.usccb.org/bible/psalms/48?2 

Rohr, R. (n.d.). Hope Takes Practice. Center for Action and Contemplation. Retrieved June 23, 2026, from https://cac.org/daily-meditations/hope-takes-practice/ 

Schwager, D. (n.d.). Do Not Throw Your Pearls before Swine. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/2kings/19?