Suffering and Justice

The texts from the Roman Catholic Lectionary today challenge us to contemplate extremes in human experience, poverty and plenty, and the least and the greatest.

Love the Least with Justice

The Reading from the Book of Job presents an interview between the Lord and “the Satan”, the First Trial, and Job’s Reaction.

* [1:6] Sons of God: members of the divine council; see Gn 6:1–4; Dt 32:8; Ps 82:1. The satan: lit., “adversary” (as in 1 Kgs 11:14). Here a member of the heavenly court, “the accuser” (Zec 3:1). In later biblical traditions this character will be developed as the devil (Gk. diabolos, “adversary”).

* [1:15] Sabeans: from southern Arabia.

* [1:17] Chaldeans: from southern Mesopotamia; in the mid-first millennium B.C., synonymous with “Babylonians.”

* [1:21] Go back there: to the earth; cf. Gn 2:7; see note on Sir 40:1.

a. [1:1] Jb 2:3.

b. [1:6–8] Jb 2:1–3.

c. [1:6] Gn 6:2, 4; Zec 3:1; Lk 22:31; Rev 12:9.

d. [1:7] 1 Pt 5:8.

e. [1:11] Jb 2:5.

f. [1:21] Eccl 5:14; 1 Tm 6:7.

g. [1:22] Jb 2:10; Jas 5:11. (Job, CHAPTER 1 | USCCB, n.d.)

Psalm 17 is a lament of an individual unjustly attacked.

* [Psalm 17] A lament of an individual unjustly attacked. Confident of being found innocent, the psalmist cries out for God’s just judgment (Ps 17:1–5) and requests divine help against enemies (Ps 17:6–9a). Those ravenous lions (Ps 17:9b–12) should be punished (Ps 17:13–14). The Psalm ends with a serene statement of praise (Ps 17:15). The Hebrew text of Ps 17:3–4, 14 is uncertain. (Psalms, PSALM 17 | USCCB, n.d.)

In the Gospel of Luke, Jesus proclaims the Greatest in the Kingdom and recognizes another exorcist.

* [9:46–50] These two incidents focus on attitudes that are opposed to Christian discipleship: rivalry and intolerance of outsiders. (Luke, CHAPTER 9 | USCCB, n.d.)

Sara Schulte-Bukowinski comments that faithful people have always struggled with questions of suffering, and that people of faith and goodwill come to different, sometimes contradictory, conclusions as we search to make sense of our experience.

Job, along with some other books and passages (notably the “suffering servant” theme in Isaiah), shows us a different take, one rooted in experiential wisdom: sometimes bad things happen to good people, and we don’t understand why. This is scary because it means no matter how righteous, holy, or good I am, I can’t insulate myself against suffering and loss. But the text reveals something else to temper this truth: God is with us (with me!) in all things.

The book of Job doesn’t explain or justify suffering, but the story does reveal something—we are not alone in it. The book ends with Job conversing with God. CONVERSING WITH GOD. In this astonishing encounter, Job accepts that there are things he cannot understand, and that God is with him even in the murkiness. This is resonant with my own prayer amid loss. I don’t hold God responsible for my losses, but I do surrender to a reality beyond my comprehension. No explanation or justification makes sense, but relationship does.

For me, this story of Job is tied closely to the paschal mystery. Like the voice of God in Job, Jesus does not explain or justify suffering (though he does challenge the idea that it is connected directly to sin). In a drastic upping of the stakes, God incarnate climbs right into it with us. He doesn’t redeem suffering and death, but he redeems us in the midst of it. I don’t have to understand; I just have to know, in the face of mystery, that I’m not alone. (Schulte-Bukowinski, 2026)

Don Schwager quotes Jesus, the Physician of souls, amputates vainglory, by Cyril of Alexandria (376-444 AD)

"The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple's mind, springing up, in the words of Scripture (Hebrews 12:15), like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root...

"In what way does the Physician of souls amputate pride’s passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? "He took a child," it says, "and set it by him." He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people".(excerpt from COMMENTARY ON LUKE, HOMILY 54.2) (Schwager, n.d.)

Friar Jude Winker comments on the texts for today. In the Book of Job a good man suffers and we ask: “Why does God allow it?” Job is challenged by Satan as if Satan was an attorney who as a servant of God is assessing Job’s motives. This idea of legal challenge is continued in the Book of Revelation where Satan is the accuser of our brothers. God responds “I know, but I forgive”, even in the face of strict justice. Job accepts his fate. Friar Jude comments that in 2 of 38 chapters in the Book of Job he is patient and long suffering and in the remaining chapters he is challenging God. This plea is to help understand suffering that we feel is unfair. This is almost always a universal experience. In the Gospel of Luke, Jesus reminds us that to receive a child is to receive Him. Children can’t pay us back. We serve for the joy of serving. We give to those most in need like Mother Theresa in Calcutta but the apostles see the power being with Jesus, but anyone doing good is to be celebrated. When we declare the motive for generosity as “Only to be seen”, Friar Jude asks “Who are we to criticize?” Celebrate the good they are doing and learn from them. We celebrate the good and kind things our children and grandchildren do and hope to make this behaviour part of their life.

The Word Among Us Meditation on Luke 9:46-50 comments that the apostles in the Gospel are searching for a kind of worldly greatness similar to what Job had before his trials. They weren’t searching for a comfortable life with lots of land and abundant resources, but they wanted the kind of prestige that Job enjoyed. And knowing how human prestige works, they knew that they had to compete against each other for it. There could be only one winner—and eleven losers.

To be fair, the apostles followed Jesus for more than just attention. They loved him and were sincerely trying to live out his teachings. But they still didn’t grasp one of his most important teachings. So Jesus had a child stand beside him while he said, “The one who is least among all of you is the one who is the greatest” (Luke 9:48). Greatness in the kingdom of God is not about the number of our possessions or our reputation. It’s about having the humility, detachment, and simplicity of a child. It’s about becoming like Jesus, whose greatest joy was to do his Father’s will.

Remember, God doesn’t judge you the same way the world does. His model for greatness is his Son, who didn’t grasp for greatness but who humbly gave up his life. May we all strive to become the “least”!

“Jesus, show me the way to a truly ‘great’ life!” (Meditation on Luke 9:46-50, 2026)

Father Richard Rohr introduces James Finley who describes how Thérèse of Lisieux embraced ordinariness, the beauty of the little flower, as a path to God.

Thérèse sees herself in some way as a little flower growing in God’s garden, which is why she’s sometimes called the Little Flower. She says that there is glory in the rose and the orchid and all of that, but imagine a field filled with wildflowers in the springtime—thousands and thousands of flowers, and that God knows the littleness of each one and is personally loving each one into existence. Furthermore, God knows what that little flower is and the intricacy of its design, like the subtle scent of the violet. God eternally knows the violet to be hidden with Christ in God forever, so God is eternally contemplating the little flower in God. God is completely presencing Godself in the little flower…

I think Thérèse lived in this kind of luminosity, this gentle glow. She was not an ecstatic mystic having visions, but it’s like the divinity of the simplicity of herself that she so graciously shares with us invites us into the graciousness of our own simplicity. Thérèse is stunning by the radicality of her simplicity, which brings us to the radicality and the divinity of our simplicity and how we are to live by it and to walk in it day by day. [2] (Rohr, n.d.)

We may think that our plea is to help understand suffering that we feel is unfair is being ignored even as we implore the Spirit for consolation in our struggle.

References

Job, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2026, from https://bible.usccb.org/bible/job/1? 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 28, 2026, from https://bible.usccb.org/bible/luke/9?46 

Meditation on Luke 9:46-50. (2026, September 28). The Word Among Us. Retrieved September 28, 2026, from https://wau.org/meditations/2026/09/27/1678507/ 

Psalms, PSALM 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 28, 2026, from https://bible.usccb.org/bible/psalms/17?1 

Rohr, R. (n.d.). The Beauty of a Little Flower. Center for Action and Contemplation. Retrieved September 28, 2026, from https://cac.org/daily-meditations/the-beauty-of-a-little-flower/ 

Schulte-Bukowinski, S. (2026, September 28). Daily Reflection September 28, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 28, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-28-2026 

Schwager, D. (n.d.). Jesus Perceived the Thought of Their Hearts. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 28, 2026, from https://www.dailyscripture.net/daily-meditation/? 

Presence Patience and Faith

 The texts from the Roman Catholic Lectionary today, the Memorial of Saint Monica, invite us to use our sense of the Presence in our lives to empower patient faith in the plan of God for our lives.

Guide our Way

The Reading: from the First Letter of Paul to the Corinthians presents a Greeting and Thanksgiving.

* [1:1–9] Paul follows the conventional form for the opening of a Hellenistic letter (cf. Rom 1:1–7), but expands the opening with details carefully chosen to remind the readers of their situation and to suggest some of the issues the letter will discuss.

* [1:1] Called…by the will of God: Paul’s mission and the church’s existence are grounded in God’s initiative. God’s call, grace, and fidelity are central ideas in this introduction, emphasized by repetition and wordplays in the Greek.

* [1:6] The testimony: this defines the purpose of Paul’s mission (see also 1 Cor 15:15 and the note on 1 Cor 2:1). The forms of his testimony include oral preaching and instruction, his letters, and the life he leads as an apostle. (1 Corinthians, CHAPTER 1 | USCCB, n.d.)

Psalm 145 proclaims the “works of God” make God present and invite human praise.

 

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms PSALM 145 | USCCB, n.d.)

The Gospel of Matthew calls our attention to The Unknown Day and Hour for the Faithful or the Unfaithful Servant.

* [24:42–44] Cf. Lk 12:39–40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house.

* [24:45–51] The second part of the discourse (see note on Mt 24:1–25:46) begins with this parable of the faithful or unfaithful servant; cf. Lk 12:41–46. It is addressed to the leaders of Matthew’s church; the servant has been put in charge of his master’s household (Mt 24:45) even though that household is composed of those who are his fellow servants (Mt 24:49).

* [24:45] To distribute…proper time: readiness for the master’s return means a vigilance that is accompanied by faithful performance of the duty assigned.

* [24:48] My master…delayed: the note of delay is found also in the other parables of this section; cf. Mt 25:5, 19.

* [24:51] Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Lk 12:46), means, literally, “cut in two.” With the hypocrites: see note on Mt 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see note on Mt 8:11–12. (Matthew, CHAPTER 24 | USCCB, n.d.)

Candice Tucci, OSF, comments that Jesus lets us know that interiorly, we can meet and overcome the threats that attempt to distance us from God’s love and grace because God is already present in mystery and spirit. Like Saint Augustine who lived his early life far from godly ways, have our Saint Monica(s) praying for us. We have people ready to help us find our ways to move forward. We have God. Pray. Like Saint Monica, never give up on a conversation with God, Jesus or Spirit.

Be aware! Every day is an invitation to a conversion of heart. Every day is a day to turn our hearts toward God in becoming who we are called to be and do. Saint Monica believed her life mission was praying for the conversion of her son, Saint Augustine. When it was achieved through the grace of God, she felt her life complete. Will we come to know the satisfaction of our lives complete? Saint Paul assures us; God will keep you firm to the end. God is faithful. You are enriched in every way. You are not lacking in any spiritual gift as you wait for the revelation of Christ Jesus.

Let us pray:

I will praise your name for ever, God.

Generations after generation praises your works. (Tucci, n.d.)

Don Schwager quotes You do not know the day, by John Chrysostom (347-407 AD).

"But his meaning is like this: If ordinary persons knew when they were going to die, they would surely be striving earnestly at that hour. In order therefore that they may strive, not at that hour only, he does not tell them the hour or day. He wants to keep them on their toes looking for it, that they may be always striving. This is why he made the end of each person's life so uncertain. In this passage he openly implies that he himself is Lord. Nowhere before has he spoken of this so distinctly. But here he seems to me also to be putting to shame those who remain careless about his lordship. They take much more care about a thief taking their money than about their own soul. Those who care about their house and do not want their possessions stolen take measures against the thief. They watch; they are prepared for the thief. So it is with you. You do not know when he will come. But you know assuredly that he will come. If you do not continue to watch, you will not be ready on that day. You will be unprepared. Destruction will come in your sleep. If the person had known when the thief was coming, he would have been prepared. So be like the one who is prepared at all times, so you will escape free. Having then mentioned the judgment, he directs his thoughts next to teachers, speaking of honorable and dishonorable actions. His discourse closes with that which is alarming, for he speaks first of those who do right, then of those who continue in sin." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 77.2-3) (Matthew, CHAPTER 24 | USCCB, n.d.)

Friar Jude Winkler comments on the texts today. Corinth was a port city with everything, including prostitution and a lot of difficulties. Immorality is the major theme. Paul addresses a group to whom Christ Jesus was not that important. Incarnate Divinity was a decadent concept and not important. Referred to as “Proto Gnostics”, they assumed a special spiritual knowledge and Paul cites Jesus as the source of Spiritual Gifts with the Holy Spirit in proper perspective. After the destruction of the Temple (70CE), Matthew addresses the end of the world being at hand. One sign of the end times was the resurrection of the dead. Some lost the idea of a final return of God and started celebrating and drifting away living everyday as the last day. Friar Jude reminds us to be prepared for the Master. There will be an accounting. We should be ready.

The Word Among Us Meditation on Matthew 24 :42-51 asks what does it take to be a “faithful and prudent servant”? Both a little and a lot. A little because the servant in the parable wasn’t doing anything special—only what his master expected of him. So it is with us. On any ordinary day, we’ll encounter plenty of opportunities to offer the “food” of a relationship with Christ to the people who cross our paths.

We don’t have to go searching for them. But it also takes a lot because it means staying “awake” and “prepared,” always ready to share about God’s goodness and give of ourselves when the opportunity arises (Matthew 24:42, 44).

God has given you the privilege of sharing his “food” with the people around you. And he has already given you an abundance of this food. How will you share it today?

“Jesus, thank you calling me to be your servant!” (Meditation on Matthew 24 :42-51, 2026)

Father Richard Rohr first encountered the concept of the true self and false self from the Trappist monk Thomas Merton (1915–1968), who had a mystical experience on the corners of Fourth and Walnut (now Fourth and Muhammed Ali Boulevard) in Louisville, Kentucky. Most people spend their entire lives living up to the mental self-images of who they think they are, instead of living in the primal “I” that is already good in God’s eyes. But all we can “pay back” to God or others or ourselves is who we really are. This is what Merton is describing. It’s a place of utter simplicity.

But when we are nothing, we are in a fine position to receive everything from God. As Merton says, our point of nothingness is “the pure glory of God in us.” If we look at the great religious traditions, we see they all use similar words to point in the same direction. The Franciscan word is “poverty.” The Carmelite word is nada or “nothingness.” The Buddhists speak of “emptiness.” Jesus speaks of being “poor in spirit” in his very first beatitude (Matthew 5:3).

A Zen master would call the true self “the face we had before we were born.” Paul would call it who we are “in Christ, hidden in God” (Colossians 3:3). It is who we are before we’ve done anything right or anything wrong, before we even have a conscious thought about who we are. Thinking creates the separate self, the ego self, the insecure self. The God-given contemplative mind, on the other hand, recognizes the God self, the Christ self, the true self of abundance and deep inner security.

[1] Thomas Merton, Conjectures of a Guilty Bystander (Doubleday & Company, 1965, 1966), 142. (Rohr, n.d.)

We invite the Spirit to be our guide as we seek patience with the turmoil in the world and continue to serve the siblings of Christ as the Master exhorts until our last day.

References

Matthew, CHAPTER 24 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 27, 2026, from https://bible.usccb.org/bible/matthew/24?42 

Meditation on Matthew 24 :42-51. (2026, August 27). The Word Among Us. Retrieved August 27, 2026, from https://wau.org/meditations/2026/08/27/1654889/ 

1 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 27, 2026, from https://bible.usccb.org/bible/1corinthians/1?1 

Psalms PSALM 145 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 27, 2026, from https://bible.usccb.org/bible/psalms/145?2 

Rohr, R. (n.d.). The Glory of God in Us. Center for Action and Contemplation. Retrieved August 27, 2026, from https://cac.org/daily-meditations/the-glory-of-god-in-us/ 

Schwager, D. (n.d.). Are You Ready to Meet the Lord? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 27, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tucci, C. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved August 27, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-27-2026 

Grow with the Seed of Faith

 The texts from the Roman Catholic Lectionary today challenge us to sow the seeds of love and seek the generosity and patience needed for growth from our sowing.

Seeds and Separation of Weeds

The Reading from the Book of Wisdom offers a warning about defying God.

* [12:17] The brunt of divine anger and justice is borne by those who know God but defy divine authority and might. Cf. 1:2; 15:2, but also 12:27; 18:13. (Wisdom, CHAPTER 12 | USCCB, n.d.)

Psalm 86 is an individual lament of the psalmist.

* [Psalm 86] An individual lament. The psalmist, “poor and oppressed” (Ps 86:1), “devoted” (Ps 86:2), “your servant” (Ps 86:2, 4, 16), “rescued…from the depths of Sheol” (Ps 86:13), attacked by the ruthless (Ps 86:14), desires only God’s protection (Ps 86:1–7, 11–17). (Psalms, PSALM 86 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans proclaims that after patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized.

* [8:18–27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (Rom 8:19–22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Rom 8:23). (Romans, CHAPTER 8 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches using Parables of the Weeds Among the Wheat, the Mustard Seed, the Yeast and explains the Parables..

* [13:24–30] This parable is peculiar to Matthew. The comparison in Mt 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.

* [13:25] Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.

* [13:30] Harvest: a common biblical metaphor for the time of God’s judgment; cf. Jer 51:33; Jl 4:13; Hos 6:11.

* [13:31–33] See Mk 4:30–32; Lk 13:18–21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.

* [13:32] See Dn 4:7–9, 17–19 where the birds nesting in the tree represent the people of Nebuchadnezzar’s kingdom. See also Ez 17:23; 31:6.

* [13:33] Except in this Q parable and in Mt 16:12, yeast (or “leaven”) is, in New Testament usage, a symbol of corruption (see Mt 16:6, 11–12; Mk 8:15; Lk 12:1; 1 Cor 5:6–8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom’s effect.

* [13:34] Only in parables: see Mt 13:10–15.

* [13:35] The prophet: some textual witnesses read “Isaiah the prophet.” The quotation is actually from Ps 78:2; the first line corresponds to the LXX text of the psalm. The psalm’s title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called “the prophet” (NAB “the seer”) in 2 Chr 29:30, but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.

* [13:36] Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.

* [13:37–43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.

* [13:38] The field is the world: this presupposes the resurrection of Jesus and the granting to him of “all power in heaven and on earth” (Mt 28:18).

* [13:39] The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).

* [13:41] His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Mt 13:43); see 1 Cor 15:24–25. The church is the place where Jesus’ kingdom is manifested, but his royal authority embraces the entire world; see note on Mt 13:38.

* [13:43] See Dn 12:3. (Matthew, CHAPTER 13 | USCCB, n.d.)

*

Rev. Kent Beausoleil, SJ, comments that in the end then, we find our hope through Jesus to be strong in love, for the spirit indeed does come in aid of our weakness.  In every human being, every human being, there is a soul that is longing and groaning for the truth. Let the Spirit come.

We all long for what is right and good. We all know this feeling. Let the Spirit come.  We can bury it. We can hide it. We can medicate it. We can do all kinds of things to push it away. Let the Spirit come.  

 

For there is an unrest or uneasiness with things that are not the way they are supposed to be. Let the Spirit come.  So, this day and always may we continue to find hope in a God who encourages us with the powerful truth that God’s love for us, all of us, will never die.  As God is merciful, we are called to be merciful, to judge not, to let the kingdom come, and wherever and whenever we are weak in love, weak in loving ourselves or others, we have a holy spirit that will come.  Let the spirit come then.  Let it come.  Let it come!  LET IT COME! (Beausoleil, 2026)

Don Schwager quotes “Faith as a grain of mustard,” by Jerome (347-420 AD).

"The man who sows in his field is interpreted by many as the Savior. He sows in the souls of believers. By others he is interpreted as one who sows in his field - that is to say, in himself and in his heart. Who is it that sows if not our mind and heart? They take up the grain of preaching and nurture the plant with the moisture of faith, making it sprout and shoot up in the field of the heart. The preaching of faith in the gospel appears to be least among all tasks. Indeed, anyone who preaches the God-man of truth, Christ who died, and the stumbling block of the cross may not think immediately of mere faith as the primary doctrine. Put this particular doctrine side by side with the teachings of the philosophers, their books, their splendid eloquence and fine discourses, and you will see just how small it is compared with the other seeds of the gospel plant. When those teachings grow, they have nothing to show that is pungent or vigorous or vital. Everything turns out weak and withering in a plant and in herbs that quickly dry up and fall to the ground. But when this tiny gospel teaching that seemed insignificant at the beginning has been planted either in the soul of the believer or throughout the world, it does not turn out to be just a plant. It grows into a tree, so that the birds of the air, which we interpret as the souls of believers or deeds dedicated to the service of God, come and dwell on its branches." (excerpt from COMMENTARY ON MATTHEW 2.13.31)

[Jerome (347-420 AD) was an early church Bible scholar who translated the entire Bible from the original Hebrew and Greek texts into the common language of his day (Latin)]. (Schwager, n.d.)

Friar Jude Winkler comments that the Book of Wisdom speaks about the might of God .Yet God enlivens justice with mercy. Mercy is not weakness. and not a weak virtue. We are to exercise mercy when people are not worthy of it. Spirit, the love between the Father and the Son, teaches us how to pray as relational prayers to build true love. The Spirit reveals how to pray and what to pray for. The Gospel of Matthew presents parables dealing with the Kingdom of Heaven. It is likely the final editor of Matthew was a Pharisee and uses the Kingdom of Heaven. instead of the Kingdom of God. The farmer has his field filled with weeds from the enemy. Jesus teaches to wait until the harvest so evil people are given time to have the opportunity to convert .The will be a reckoning, in Matthew’s Gospel. The mustard seed is very small but grows to fill the garden. Friar Jude suggests that by smiling and forgoing criticism of someone it may be like the butterfly effect and change the course of the world over time. He also notes that considering mustard is a very invasive plant in the garden this may be a not so subtle message, like yeast in dough. Do small things and change the entire world.

The Word Among Us Meditation on Matthew 13:24-43 comments that God’s work may have such tiny, unimpressive beginnings and grow so slowly that we barely notice it. This tends to be true in our spiritual lives, too. That kind of growth is often hidden, like the yeast that the woman put into “three measures” of flour (Matthew 13:33). We may not see dramatic signs of Christian maturity in ourselves or our loved ones right away. On the contrary, it can be easy to spot the “weeds” in our lives and our world that seem to take root and grow so quickly. And that can be discouraging!

That’s why Jesus encourages us to remember the mustard seed. He wants us to trust in the goodness of the seed of faith he has placed within us and in his Church. He wants us to keep looking for the green shoots of his kingdom. And he wants us to keep asking for the grace to nurture their growth in ourselves and the people around us.

So don’t worry! God’s work often starts off small and slow. He is faithful, and his seed will bear fruit!

“Lord Jesus, thank you that your grace is always at work. Help me to see it.” (Meditation on Matthew 13:24-43, n.d.)

Father Richard Rohr, OFM, explains why both action and contemplation are part of a fully articulated life of faith. The most important word in our Center’s name is not Action, nor is it Contemplation; it’s the word and. We need both compassionate action and contemplative practice for the spiritual journey. Without action, our spirituality becomes lifeless and bears no authentic fruit. Without contemplation, all our doing comes from ego, even if it looks selfless, and it can cause more harm than good.

The contemplative, nondual mind is not saying, “Everything is beautiful,” even when it’s not. However, we may come to “Everything is still beautiful” by contemplatively facing the conflict between how reality is and how we wish it could be. We must face dualistic problems, name good and evil, and differentiate between right and wrong. We can’t be naive about evil, but if we stay focused on this duality, we’ll become unlovable, judgmental, dismissive people. I’ve witnessed this pattern in myself. We must eventually find a bigger field, a wider frame, which is nondual thinking.  

Beginning with necessary, dualistic action and moving toward contemplation seems to be the more common—and for some, perhaps the more trustworthy—path these days. We see this pattern in Dorothy Day, Thomas Merton, Martin Luther King, Jr., Saint (Mother) Teresa of Calcutta, and many others. Such people enter into the pain of society and have to go to God to find rest for their soul, because their souls are so torn by the broken, split nature of almost everything, including themselves. (Rohr, n.d.)

We seek the guidance of the Spirit as we act in our environment among weeds with our seeds of faith, hope and charity and the humility and patience of Jesus to contemplate our actions with intent to be more like Christ in our mission.

References

Beausoleil, K. (2026, July 19). Daily Reflection July 19, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-19-2026 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Bible Readings. Retrieved July 19, 2026, from https://bible.usccb.org/bible/matthew/13?24 

Meditation on Matthew 13:24-43. (n.d.). Word Among Us. Retrieved July 19, 2026, from https://wau.org/meditations/2026/07/19/1626334/ 

Psalms, PSALM 86 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 19, 2026, from https://bible.usccb.org/bible/psalms/86?5 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved July 19, 2026, from https://cac.org/daily-meditations/action-and-contemplation/ 

Romans, CHAPTER 8 | USCCB. (n.d.). Daily Bible Readings. Retrieved July 19, 2026, from https://bible.usccb.org/bible/romans/8?26 

Schwager, D. (n.d.). The Righteous Will Shine like the Sun in the Kingdom of Their Father. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wisdom, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 19, 2026, from https://bible.usccb.org/bible/wisdom/12?