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/ 

Dedication to Growth

The texts from the Roman Catholic Lectionary exhort us to be dedicated to seeking to develop the fertile ground of a mind prepared to accept transformative growth in Christ.

Seed in Fertile Soil

The Reading from the First Letter to Timothy declares Exhortations to Timothy.

* [6:11–16] Timothy’s position demands total dedication to God and faultless witness to Christ (1 Tm 6:11–14) operating from an awareness, through faith, of the coming revelation in Jesus of the invisible God (1 Tm 6:15–16).

* [6:11] Man of God: a title applied to Moses and the prophets (Dt 33:1; 1 Sm 2:27; 1 Kgs 12:22; 13:1; etc.). (1 Timothy, CHAPTER 6, n.d.)

Psalm 100 is a hymn of the chosen people of God.

* [Psalm 100] A hymn inviting the people to enter the Temple courts with thank offerings for the God who created them.

* [100:3] Although the people call on all the nations of the world to join in their hymn, they are conscious of being the chosen people of God. (Psalms, PSALM 100, n.d.)

The Gospel of Luke presents The Parable of the Sower

* [8:4–21] The focus in this section is on how one should hear the word of God and act on it. It includes the parable of the sower and its explanation (Lk 8:4–15), a collection of sayings on how one should act on the word that is heard (Lk 8:16–18), and the identification of the mother and brothers of Jesus as the ones who hear the word and act on it (Lk 8:19–21). See also notes on Mt 13:1–53 and Mk 4:1–34.

* [8:4–8] See note on Mt 13:3–8.

* [8:11–15] On the interpretation of the parable of the sower, see note on Mt 13:18–23. (Luke, CHAPTER 8, n.d.)

Sara Schulte-Bukowinski comments that the dangers to the Christian faith in this time and place are much more subtle and difficult to notice. That doesn’t mean they are absent.

I need to learn to pay attention to how the seeds of the Word are stolen, choked, withered in me and the world around me today, and how I might cooperate with God’s grace in creating good soil. The first is to name some of those threats to the seeds of Good News—isolation, excessive social media consumption, consumerism, and a superficial identification with the faith. I find some of these in myself, and I observe some of them in the world around me. They can be so subtle that they are easy to miss. It is easier to go with the flow. After all, there are consequences for being counter-cultural. They may not be literal martyrdom, but they are costs nonetheless. (Schulte-Bukowinski, n.d.)

Don Schwager quotes “The Devil snatches good seed off the path,” by Cyril of Alexandria (376-444 AD).

"The seed is the Word of God. Those on the way are they who have heard. Afterwards, the devil comes and takes away the Word from their heart, that they may not believe and be saved. We see in a moment that the hardness of the ground causes the seed on the pathways to be snatched away. A pathway always is hard and untilled, because it is exposed to every one's feet. It does not admit any seed into it, but it lies rather upon the surface, ready for any birds that will to snatch it away. All whose minds are hard and unyielding, and so to speak, pressed together, do not receive the divine seed. The divine and sacred admonition does not find an entrance into them. They do not accept the words that would produce in them the fear of God and by means of which they could bring forth as fruits the glories of virtue. They have made themselves a beaten and trampled pathway for unclean demons, yes, for Satan himself, such as never can bear holy fruit. Let those who are awake, whose heart is sterile and unfruitful, open your mind, receive the sacred seed, be like productive and well-tilled soil, bring forth to God the fruits that will raise you to an incorruptible life."(excerpt from COMMENTARY ON LUKE, HOMILY 41) (Schwager, n.d.)

The Word Among Us Meditation on Luke 8:4-15 God didn’t just drop a seed in you and then wait to see what you would do with it. No, he wants to help you cultivate the garden of your heart—to remove rocks, water the soil, and pull out the weeds and thorns that crop up there.

Today in prayer, invite Jesus to walk through your garden with you. Ask him to show you all the spiritual fruit that is already growing in you: his love, his mercy, his patience, his peace. Imagine how he rejoices over all that he finds. Ask him also to point out the rough, barren patches where selfishness, envy, pride, or other enemies have been able to weaken or prevent any growth. Know that no matter what he shows you, he is doing it so that you can become even more fruitful than you already are. He wants nothing but good for you, so you can always trust him.

“Come, Lord, and search my heart. Help me bear abundant fruit for your kingdom!” (Meditation on Luke 8:4-15, n.d.)

Friar Jude Winkler comments that 1 Timothy towards the end is a parenesis, a last instruction on how to behave until Jesus returns that is expressing a  future eschatology unlike Paul’s sense of the imminent return of Christ. The parable of the sower can be understood as a paraphrase of the Great Commandment loving God with our whole heart, understood as our intellect, and soul until the life is torn from us like the seed on rocky ground and the seed among the thorns of love of  earthly passions or  on the fertile ground of a prepared heart. Friar Jude notes that the end of the parable is a quote from Isaiah that Jesus uses to express that He has spoken as simply as possible doing everything He could to help them understand.

Father Richard Rohr, OFM, shares the Seeing Through the Eyes of Love: Weekly Summary and introduces Carmen Acevedo Butcher to lead a guided meditation.

On the in-breath, hear God, love, or however you name divinity saying, “I love you,” to you. And on the out breath, say back, with all your childlike heart, “I love you” to God or love. Breathing in the beauty of God’s “I love you,” and breathing out your heartfelt “I love you” back.  

Whatever comes up while doing this breath prayer—joy, sorrow, fear, grief, anger, gratitude, shame—feel it. Hold it gently, remembering, as Jim Finley says, “Love and love alone has the authority to name who we are,” and then let the feeling go. Breathing in the beauty of God’s “I love you,” that loves us through, and through, and through. Breathing out your heartfelt “I love you” back.  

Why do we love each other? The best love tastes of “without a why.” Meister Eckhart called it “sunder warumbe,” … “without a why.” Eyes open to ever-flowing divine grace. We can pause and do this meditation anywhere, any time, to remind us that only love has the authority to name who we are. May you be blessed. We love you. (Rohr, n.d.)

We meditate on the Way we are called by the Spirit to act in response to the Love of God with our whole heart and soul.

References

Luke, CHAPTER 8. (n.d.). USCCB. Retrieved September 20, 2025, from https://bible.usccb.org/bible/luke/8?4 

Meditation on Luke 8:4-15. (n.d.). Word Among Us Homepage. Retrieved September 20, 2025, from https://wau.org/meditations/2025/09/20/1386468/ 

1 Timothy, CHAPTER 6. (n.d.). USCCB. Retrieved September 20, 2025, from https://bible.usccb.org/bible/1timothy/6?13 

Psalms, PSALM 100. (n.d.). USCCB. Retrieved September 20, 2025, from https://bible.usccb.org/bible/psalms/100?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 20, 2025, from https://cac.org/daily-meditations/seeing-through-the-eyes-of-love-weekly-summary/ 

Schulte-Bukowinski, S. (n.d.). Daily Bible Readings. Creighton Online Ministries: Home. Retrieved September 20, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-20-2025 

Schwager, D. (n.d.). He Who Has Ears to Hear, Let Him Hear. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 20, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=sep20