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? 

Risen for New Life

 The texts from the Roman Catholic Lectionary today invite us to ponder the hope that radiates from the Easter sunrise and this year from the latest view of earth from space, that God has the final Word of Love, awe, gratitude, and affirmation in our Creation.

He is Risen

The Reading from the Acts of the Apostles presents Peter’s Speech to the household of Cornelius.

* [10:36–43] These words are more directed to Luke’s Christian readers than to the household of Cornelius, as indicated by the opening words, “You know.” They trace the continuity between the preaching and teaching of Jesus of Nazareth and theproclamationof Jesus by the early community. The emphasis on this divinely ordained continuity (Acts 10:41) is meant to assure Luke’s readers of the fidelity of Christian tradition to the words and deeds of Jesus.

* [10:36] To the Israelites: Luke, in the words of Peter, speaks of the prominent position occupied by Israel in the history of salvation.

* [10:38] Jesus of Nazareth: God’s revelation of his plan for the destiny of humanity through Israel culminated in Jesus of Nazareth. Consequently, the ministry of Jesus is an integral part of God’s revelation. This viewpoint explains why the early Christian communities were interested in conserving the historical substance of the ministry of Jesus, a tradition leading to the production of the four gospels.

* [10:39] We are witnesses: the apostolic testimony was not restricted to the resurrection of Jesus but also included his historical ministry. This witness, however, was theological in character; the Twelve, divinely mandated as prophets, were empowered to interpret his sayings and deeds in the light of his redemptive death and resurrection. The meaning of these words and deeds was to be made clear to the developing Christian community as the bearer of the word of salvation (cf. Acts 1:21–26). Hanging him on a tree: see note on 5:30.

* [10:42] As judge of the living and the dead: the apostolic preaching to the Jews appealed to their messianic hope, while the preaching to Gentiles stressed the coming divine judgment; cf. 1 Thes 1:10. (Acts of the Apostles, CHAPTER 10 | USCCB, n.d.)

Psalm 118 is a possible dialogue at the Temple gates between the priests and the psalmist.

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). (Psalms, PSALM 118 | USCCB, n.d.)

The Reading from the Letter of Paul to the Colossians proclaims Jesus Mystical Death and Resurrection.

* [3:1–4] By retaining the message of the gospel that the risen, living Christ is the source of their salvation, the Colossians will be free from false religious evaluations of the things of the world (Col 3:1–2). They have died to these; but one day when Christ…appears, they will live with Christ in the presence of God (Col 3:3–4). (Colossians, CHAPTER 3 | USCCB, n.d.)

The second Reading from the Letter of Paul to the Corinthians exhorts us to throw out the old yeast of our past.

* [5:7–8] In the Jewish calendar, Passover was followed immediately by the festival of Unleavened Bread. In preparation for this feast all traces of old bread were removed from the house, and during the festival only unleavened bread was eaten. The sequence of these two feasts provides Paul with an image of Christian existence: Christ’s death (the true Passover celebration) is followed by the life of the Christian community, marked by newness, purity, and integrity (a perpetual feast of unleavened bread). Paul may have been writing around Passover time (cf. 1 Cor 16:5); this is a little Easter homily, the earliest in Christian literature. (1 Corinthians, CHAPTER 5 | USCCB, n.d.)

The Gospel of John presents Mary Magdalene, Peter and the Beloved Disciple finding the Empty Tomb.

* [20:1–31] The risen Jesus reveals his glory and confers the Spirit. This story fulfills the basic need for testimony to the resurrection. What we have here is not a record but a series of single stories.

* [20:1–10] The story of the empty tomb is found in both the Matthean and the Lucan traditions; John’s version seems to be a fusion of the two.

* [20:1] Still dark: according to Mark the sun had risen, Matthew describes it as “dawning,” and Luke refers to early dawn. Mary sees the stone removed, not the empty tomb.

* [20:2] Mary runs away, not directed by an angel/young man as in the synoptic accounts. The plural “we” in the second part of her statement might reflect a tradition of more women going to the tomb.

* [20:3–10] The basic narrative is told of Peter alone in Lk 24:12, a verse missing in important manuscripts and which may be borrowed from tradition similar to John. Cf. also Lk 24:24.

* [20:6–8] Some special feature about the state of the burial cloths caused the beloved disciple to believe. Perhaps the details emphasized that the grave had not been robbed.

* [20:9] Probably a general reference to the scriptures is intended, as in Lk 24:26 and 1 Cor 15:4. Some individual Old Testament passages suggested are Ps 16:10; Hos 6:2; Jon 2:1, 2, 10. (John, CHAPTER 20 | USCCB, n.d.)

Rev. Andy Alexander, SJ  comments that Easter fills us with the freedom to love as we have been loved.

With our minds and hearts filled with Easter freedom, we can better love as we have been loved. We can be a source of reconciliation where there is conflict and division. We can speak truth to power on behalf of those on the margins. The tomb is empty. Let us live our lives full of that freedom.

“Easter does not eliminate the cross, but defeats it in the miraculous duel that changed our human history. Even our time, marked by so many crosses, invokes the dawn of Paschal hope. Christ’s Resurrection is not an idea, a theory, but the Event that is the foundation of faith. He, the Risen One, through the Holy Spirit, continues to remind us of this, so that we can be His witnesses even where human history does not see light on the horizon. Paschal hope does not disappoint. To believe truly in the Pasch through our daily journey means revolutionizing our lives, being transformed in order to transform the world with the gentle and courageous power of Christian hope.”

- Pope Leo XIV, General Audience, Wednesday, 5 November 2025 (Alexander, n.d.)

Don Schwager quotes  “The Womb of the Earth Gives Birth”, by Hesychius of Jerusalem, who died around 450 A.D.

"Hidden first in a womb of flesh, he sanctified human birth by his own birth. Hidden afterward in the womb of the earth, he gave life to the dead by his resurrection. Suffering, pain and sighs have now fled away. For who has known the mind of God, or who has been his counselor if not the Word made flesh who was nailed to the cross, who rose from the dead and who was taken up into heaven? This day brings a message of joy: it is the day of the Lord's resurrection when, with himself, he raised up the race of Adam. Born for the sake of human beings, he rose from the dead with them. On this day paradise is opened by the risen one, Adam is restored to life and Eve is consoled. On this day the divine call is heard, the kingdom is prepared, we are saved and Christ is adored. On this day, when he had trampled death under foot, made the tyrant a prisoner and despoiled the underworld, Christ ascended into heaven as a king in victory, as a ruler in glory, as an invincible charioteer. He said to the Father, 'Here am I, O God, with the children you have given me.' And he heard the Father's reply, 'Sit at my right hand until I make your enemies your footstool' (Psalm 110:1)." To him be glory, now and for ever, through endless ages. Amen. [excerpt from EASTER HOMILY 5-6]

Hesychius of Jerusalem was a priest and a Scripture scholar who worked with Jerome and Cyril of Jerusalem. He wrote a commentary on the whole Bible.He died around 450 AD. (Schwager, n.d.)

The Word Among Us Meditation on John 20:1-9 comments that today we celebrate the culmination of the longing of God’s people through the ages. In today’s Gospel, we hear that when John looked into the empty tomb, he “saw and believed” (John 20:8). His eyes were opened, and he was able to respond to what he saw with faith. As we consider the empty tomb today, let’s ask the Lord to open our eyes and give us the grace to respond with faith as well!

Today as you rejoice in the resurrection of Jesus, rejoice in all its effects—both in your own life and for everyone. He has conquered sin and death and the devil! All our hopes have been fulfilled in him!

“Jesus, I rejoice in your resurrection! Open my eyes to see and believe all that you have accomplished.” (Meditation on John 20:1-9, n.d.)

Friar Jude Winkler offers some comments that the passage from Acts presents Peter preaching to Corneilus and his household in a dream that resonated with Peter’s vision. What God has created is clean and Cornelius, a God fearer, was to be accepted into the Church. In the First Letter of Paul to the Corinthians we are called to the new life and we need to rid ourselves of the yeast of our old life. In the Gospel of John, Mary Magdalene goes to the tomb early in the morning. Mary goes alone representing the Church looking for her lover. When the Beloved Disciple is told of the empty tomb he runs and arrives first driven by love and waits and bows to authority represented by Peter who sees and and the Beloved sees and believes. Friar Jude notes that in the account in Matthew’s very Jewish Gospel two women give witness in a time when they could not give testimony. 

Fr. Richard Rohr, OFM, explains how the resurrection offers us hope, especially in challenging times. Fr. Richard believes the resurrection of Christ is saying that the final judgment has already happened. It’s nothing we need to fear. It’s nothing we need to avoid or deny. God’s final judgment is that God will have the last word! Easter reveals that there are no dead ends; ultimately, nothing is going to end in tragedy and crucifixion. Of course we look around us, at history and at life in its daily moments and it seems, “No, that isn’t true.” And yet, ever and again, here and there, more than we suspect, new life breaks through for those who are willing to see and to cooperate with this universal mystery of resurrection.

Easter is the feast of hope. This is the feast that says God will have the last word and that God’s final judgment is resurrection. God will turn all that we maim and destroy and hurt and punish into life and beauty. 

What the resurrection reveals more than anything else is that love is stronger than death. Jesus walks the way of death with love, and what it becomes is not death but life. Surprise of surprises! It doesn’t fit any logical explanation. Yet this is the mystery: that nothing dies forever, and that all that has died will be reborn in love.

(Rohr, n.d.)

  

So, to be a Christian is to be inevitably and forever a person of hope. God in Christ is saying this is what will last: My life and my love will always and forever have the final word.  

References

Acts of the Apostles, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved April 5, 2026, from https://bible.usccb.org/bible/acts/10?34 

Alexander, A. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 5, 2026, from https://onlineministries.creighton.edu/ 

Colossians, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved April 5, 2026, from https://bible.usccb.org/bible/colossians/3?1 

John, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved April 5, 2026, from https://bible.usccb.org/bible/john/20?1 

Meditation on John 20:1-9. (n.d.). Word Among Us. Retrieved April 5, 2026, from https://wau.org/meditations/2026/04/05/1535628/ 

1 Corinthians, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved April 5, 2026, from https://bible.usccb.org/bible/1corinthians/5?6 

Psalms, PSALM 118 | USCCB. (n.d.). Daily Readings. Retrieved April 5, 2026, from https://bible.usccb.org/bible/psalms/118?1 

Rohr, R. (n.d.). The Hope of Resurrection. Center for Action and Contemplation. Retrieved April 5, 2026, from https://cac.org/daily-meditations/ 

Schwager, D. (n.d.). John Saw the Empty Tomb and Believed. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 5, 2026, from https://www.dailyscripture.net/