The City of God and the City of Man

June 20, 2026
Saturday of the Eleventh Week in Ordinary Time
Readings for Today

Jesus at the Sermon on the Mount, by August Müller

Video

“So do not worry and say, ‘What are we to eat?’ or ‘What are we to drink?’ or ‘What are we to wear?’ All these things the pagans seek. Your heavenly Father knows that you need them all. But seek first the Kingdom of God and his righteousness, and all these things will be given you besides. Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.” Matthew 6:31–34

In the fifth century, Saint Augustine wrote The City of God, one of the most important works in Catholic thought and Western philosophy. In it, he contrasted the Christian “City of God” with the pagan “City of Man,” responding to those who blamed Christianity for the decline of the Roman Empire. He writes: “Thus, two cities have been formed by two loves: the earthly city by a love of self to the point of contempt for God, and the heavenly city by a love of God to the point of contempt for self. The former glories in itself, while the latter glories in the Lord.” (XIV.28)

At the time, the once-mighty Roman Empire was in steady decline, and many falsely attributed its downfall to the rise of Christianity. Augustine, however, defended the faith, offering a profound theological and philosophical exposition of history, divine providence, and the ultimate destiny of humanity. By contrasting these two fundamental orientations of civilization—the City of Man, built on self-love and earthly glory, and the City of God, founded on divine love and eternal truth—Augustine illuminated the true path to human flourishing and salvation.

Augustine’s words echo Christ’s teaching in today’s Gospel, offering clarity and encouragement to the faithful of his time who labored to build up the growing Catholic Church. Today, his insights remain just as relevant, guiding the Church amid a world increasingly consumed by materialism and secular values.

Which “city” is more attractive to you? If we are to truly build the City of God—or the Kingdom of God, as Jesus calls it—we must remain vigilant against the many secular influences that pull us away from the Gospel and the work of building God’s Kingdom.

As Jesus teaches, the pagans seek and worry about the things of this world, often at the expense of what is eternal. Yet our Heavenly Father knows our needs, and so we must cultivate an interior disposition of trust in His providence. While we are called to act responsibly, providing diligently for ourselves and our families, we must ultimately recognize that it is God who sustains us when we cooperate with His will. We must do so without fear.

Jesus does not condemn responsible stewardship of material goods; rather, He warns against worldly anxiety. As a fundamental disposition, we must always “seek first the Kingdom of God and his righteousness.” When we do so, “all these things will be given you besides.” In other words, if our greatest love is to build God’s Kingdom in our hearts, our families, and our society, we can trust that He will provide for our needs, freeing us to focus entirely on His divine work.

Jesus concludes today’s Gospel with consoling words: “Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.” This is not a license for imprudence or irresponsibility, as if we are called to live a carefree life without foresight. Rather, it is an invitation to trust in divine providence, living in confidence that when our primary concern is God and His will each day, He will provide for our needs in due measure.

Reflect today on whether you truly “seek first the Kingdom of God and his righteousness.” The best way to discern this is to prayerfully examine the deepest desires of your heart. When your desire is for God’s Kingdom, you will experience peace and interior order. When your heart clings to worldly concerns, you will be anxious and burdened by many things. Strive to order your desires properly, and God will lavish upon you all that is good and necessary for a joyful participation in the glorious and eternal City of God.

Most glorious King, You came to establish Your Kingdom in our hearts, our families, and our world. Too often, I fail to recognize its glory and instead labor to build an earthly city of passing pleasure, wealth, and comfort. Draw me ever closer to You, Lord, and open my eyes of faith, that I may seek only Your will and become a true instrument of the Kingdom You desire to establish. Jesus, I trust in You.

Treasures on Earth or Heaven?

June 19, 2026
Friday of the Eleventh Week in Ordinary Time
Readings for TodaySaint Romuald, Abbot—Optional Memorial

Jesus the Pantokrator and Teacher Among the Angels, by Luigi Cavenaghi

Video

Jesus said to his disciples: “Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal. But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal. For where your treasure is, there also will your heart be.” Matthew 6:19–21

Today’s Gospel is one that many find difficult to take literally. It is common for people to dream of wealth and material possessions. In an attempt to reconcile our Lord’s teachings with their desires, they might justify the pursuit of riches by promising to be generous with the poor. But what is the ideal we should strive for?

Jesus’ exhortation is clear: The treasures of this world—money, possessions, power—are fleeting. They are subject to decay, theft, and loss. In contrast, spiritual treasures—virtues, good works, acts of charity, and growth in holiness—are eternal. Recall Luke’s version of the Beatitudes, in which Jesus plainly states, “Blessed are you who are poor…” (Luke 6:20). Was Jesus speaking metaphorically, or does literal poverty bestow great blessedness?

In Matthew’s Gospel, Jesus is recorded slightly differently: “Blessed are the poor in spirit…” (Matthew 5:3). By adding “in spirit,” He emphasizes an interior disposition of detachment from worldly goods. He calls us to be free from the attachments that hinder our union with Him. However, we must be cautious not to assume that we can possess or desire great wealth and remain truly “poor in spirit.” While some are called to use material goods wisely, in accord with God’s will, the Gospel ideal is a simplicity of life that fosters detachment from material security.

One reason this teaching is difficult to embrace is that material comforts provide a false sense of security. We often find satisfaction in abundance, yet struggle to believe that a life of simplicity and detachment could bring even greater joy. Jesus does not call us to destitution but to a life free from excessive attachment to wealth, where our true security rests in God.

Imagine winning an all-expenses-paid trip to the most luxurious resort in the world, offering unparalleled comfort and experiences. Such a prize would naturally seem desirable, even fulfilling. But Jesus’ teaching today reminds us that no earthly luxury can compare to the eternal riches of Heaven. The question remains: where do we set our hearts? If we place our ultimate hope in worldly goods, our vision will be darkened, preventing us from seeing the greater good that awaits. But if we seek first the Kingdom of God, our hearts will be filled with His light, guiding us to treasures that will never fade.

Though material things are not evil in themselves, Jesus desires that our hearts be properly ordered toward the greater good. He does not condemn wealth itself but warns against its dangers when it becomes an obstacle to spiritual growth. Recall that Jesus did not say it was impossible for the rich to enter His Kingdom, but that it was difficult (cf. Matthew 19:23–24; Mark 10:25). The challenge lies in the attachments wealth creates, fostering a false sense of security and self-sufficiency rather than reliance on God.

For this reason, there is great wisdom in choosing the easier path—not only the path to Heaven but also the path to abundant riches in Heaven. That path is one of intentional simplicity, freely embracing a life detached from material excess, so that our desires are purified and freed from worldly temptations. This call to detachment is not only for those who are wealthy but also for those who have little, yet remain consumed by an insatiable longing for more.

Reflect today on the profound spiritual truth that when we embrace simplicity—both outwardly and inwardly—we cultivate a deeper trust in God’s providence and find our true wealth in His grace. Such spiritual wealth will remain with us for eternity. Choosing it is an act of divine wisdom, leading to eternal rewards beyond imagination, where neither moth nor decay can touch the treasures we store in Heaven.

Lord of all riches, You bestow upon the poor and humble treasures beyond imagination. Please free me from inordinate desires for worldly wealth, and set my heart on the true riches of Heaven. Grant me the grace to be disciplined in my possessions and, even more so, in my heart, so that I may desire You and Your will above all else. Jesus, I trust in You.

Learning to Pray Rightly

June 18, 2026
Thursday of the Eleventh Week in Ordinary Time
Readings for Today

The Life of Jesus, by William Brassey Hole

Video

Jesus said to his disciples: “In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him. This is how you are to pray: ‘Our Father who art in heaven, hallowed be thy name…” Matthew 6:7–9

Many pagans of Jesus’ time believed they could manipulate divine action by sheer persistence, lengthy incantations, or empty repetition. Jesus contrasts this with true prayer, which is about trust in the Father’s providence, not coercion. Christian prayer is not about forcing God’s hand but about uniting our hearts to His will.

Saint Thomas Aquinas offers profound insight into the Lord’s Prayer: “Since prayer is the expression of our desires before God, we should only ask for what we ought to desire. The Lord’s Prayer not only contains everything we should desire, but it presents them in the proper order—thus shaping not only our petitions but also our hearts” (Summa Theologiae, II-II, 83.9).

According to Saint Thomas, prayer begins with truth entering the mind. Before we can choose and desire what is good, we must first recognize what is truly good in the eyes of God. For that reason, the first three petitions of the Lord’s Prayer focus on God’s glory—the highest good—rather than our needs:

• “Hallowed be Thy name” expresses the desire that God’s holiness be recognized, honored, and made known both within us and through our witness in the world.
• “Thy Kingdom come” is a plea for God’s reign to be established in our hearts and ultimately in the fulfillment of His Kingdom at the end of time.
• “Thy will be done on earth as it is in heaven” is a petition that our wills be conformed only to God’s divine will, seeking to obey Him as the saints and angels do in Heaven.

Once truth enters the mind, the will must choose it by grace. At first, we often pray these petitions out of duty, but as grace strengthens the will, we begin to love them. From there, the will’s repeated choice to say “Yes” to God’s truth allows our desires to be reordered, forming habits—virtues—within us. After seeking God’s glory first, we turn to our own needs, acknowledging our total dependence on Him in the light of Eternal Wisdom:

• “Give us this day our daily bread” expresses our desire for material sustenance and spiritual nourishment through the Eucharist. As our hearts are transformed, we come to hunger not only for earthly provision but for the Bread of Life, Christ Himself.
• “Forgive us our trespasses, as we forgive those who trespass against us” is a plea for God’s mercy, teaching us that we must extend forgiveness to everyone if we hope to receive it. Over time, grace enables us to desire mercy more than vengeance, forming our hearts in charity.
• “Lead us not into temptation” asks for God’s help in avoiding situations that might lead us to sin. The more we grow in grace, the more we come to despise sin rather than desire it.
• “Deliver us from evil” is the final and most complete petition—a plea for liberation from ALL evil: sin, satan, and all that separates us from God. Here, desire reaches its highest purification in which the soul longs for final union with God, free from all evil, and attains it through purified desire.

Reflect today on this perfect prayer. Meditate on each petition, allowing each word to shape your mind, will, and desire. Pray it slowly and attentively, letting grace enlighten your mind, strengthen your will, and transform your affections. If you pray these words without fully feeling them at first, persevere and allow grace to work within you, leading you to the point that you truly love what you pray so that you desire rightly, trust fully, and love completely.

Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done, on earth, as it is in heaven. Give us this day our daily bread and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen. Jesus, I trust in You.

Authentic Righteousness

June 17, 2026
Wednesday of the Eleventh Week in Ordinary Time
Readings for Today

Sermon on the Mount By Ivan Makarov

Video

Jesus said to his disciples: “Take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.” Matthew 6:1

Authenticity draws others in. A person who lives with genuine humility and virtue naturally inspires trust. In contrast, hypocrisy—an outward display of righteousness without interior virtue, done for human approval rather than for God—breeds distrust and repels others. In today’s Gospel, Jesus calls His disciples not to seek human recognition, but the quiet approval of the Father. True holiness is not performed for others to see but lived in the hidden presence of God, who sees and rewards what is done in secret.

In His Sermon on the Mount, Jesus highlights three essential religious practices—almsgiving, prayer, and fasting—to contrast authentic righteousness with hypocrisy. The “hypocrites” He addresses—the scribes, Pharisees, and other religious leaders—had transformed these sacred acts into performances, prioritizing human recognition over devotion to God.

When the hypocrites gave alms, they would “blow a trumpet” before them, symbolically announcing their generosity. While it is unlikely that the Pharisees literally sounded a trumpet when giving alms, Jesus uses this metaphor to expose their interior disposition—one focused on self-glorification rather than genuine charity. Just as a herald’s trumpet blast announces an important decree, these leaders ensured their charitable acts drew maximum attention.

In contrast, Jesus teaches the proper way to give alms: “But when you give alms, do not let your left hand know what your right is doing, so that your almsgiving may be secret. And your Father who sees in secret will repay you” (Matthew 6:3–4). Jesus employs exaggerated language to drive home His point. The phrase “do not let your left hand know what your right is doing” is a striking metaphor for absolute humility in charity. Almsgiving should be done with such purity of heart that it seeks neither public recognition nor bolsters personal pride, but is done solely for the glory of God.

Similarly, when the hypocrites prayed, they loved to position themselves “in the synagogues and on street corners so that others may see them.” Their concern was not communion with God but public recognition. Such a display is more an act of self-exhibition than true prayer. In contrast, Jesus teaches that authentic prayer takes place in “your inner room” where one prays to the Father in secret. This metaphor underscores the true purpose of prayer: not to be seen by others but to enter into genuine, intimate communion with God (cf. Matthew 6:5–6).

Finally, Jesus points out that when hypocrites fast, they deliberately “look gloomy” and “neglect their appearance” to ensure that others take notice. Their fasting is not a sacrifice to God but a display for human admiration. In contrast, true fasting should be hidden, undertaken in a spirit of self-denial—not to impress others, but to curb disordered appetites and offer a humble sacrifice to the Father.

Jesus emphasizes that the hypocrites’ approach to these three practices produces only fleeting rewards: “Amen, I say to you, they have received their reward.” Their “reward” is hollow and passing—the admiration of others impressed by their outward display—and bears no merit before God. Only humble and authentic almsgiving, prayer, and fasting bear eternal fruit, drawing us deeper into God’s grace and securing a reward that endures in His Kingdom.

Reflect today on the authenticity of your spiritual practices. Are you content with God alone s . eeing your good deeds? While we ought not hide our devotion out of fear or embarrassment, we must ensure our motives remain pure—seeking only God’s glory and others’ good. Strive to be humble, authentic, and sincere in all you do, and your Father will see your goodness and bless you with His eternal rewards.

Most glorious Lord, You alone are worthy of all glory, honor, and praise. I am but Your humble servant, blessed to share in Your life and mission. Purify my intentions and grant me the grace to act always with sincerity and pure devotion. Jesus, I trust in You.

MacKenzie Scott

A bedroom in San Francisco, sometime in the mid-1970s.

A six-year-old girl sat on her bed with a stack of paper and began writing a story. She called it The Book Worm. By the time she finished, it was 142 handwritten pages long.

She was a quiet child who loved stories. While other kids spent their afternoons watching television, she spent hers creating imaginary worlds and filling notebooks with characters and plots.

Then, a few years later, disaster struck.

A flood swept through her family's home and destroyed the manuscript she had worked so hard to create.

Many children would have been devastated enough to quit.

She didn't.

She simply started writing again.

She continued through middle school, through the prestigious Hotchkiss School in Connecticut, and eventually to Princeton University, where she studied English. There, she enrolled in a creative writing workshop taught by celebrated novelist and Nobel Prize winner Toni Morrison.

Morrison quickly recognized her talent.

Years later, she would describe her as one of the best students she had ever taught.

The young writer graduated from Princeton in 1992 and moved to New York City. To support herself while working on her first novel, she took a job at the hedge fund D. E. Shaw.

Her desk happened to be near that of a vice president named Jeff Bezos.

The two began dating and married in 1993.

A year later, they packed up their lives and drove across the country to Seattle with an idea that sounded almost impossible at the time: selling books over the internet.

The company was called Amazon.

MacKenzie Scott was there from the beginning.

She wrote the company's first business plan. She managed accounts. She handled administrative work. She even helped pack and ship some of the first customer orders from a converted garage.

Yet while helping build what would become one of the largest companies in history, she never gave up on her own dream.

Writing.

It took nearly a decade, balancing Amazon and raising four children, but she eventually completed her first novel.

The Testing of Luther Albright was published in 2005 and won the American Book Award the following year.

Toni Morrison praised the novel, calling it "a sophisticated novel that breaks and swells the heart."

A second novel followed in 2013.

Then came a turning point that changed the course of her life.

In January 2019, MacKenzie and Jeff Bezos announced their divorce after a long separation.

As part of the settlement, she received approximately four percent of Amazon's stock, worth around $38 billion at the time.

It was widely considered the largest divorce settlement in history.

She dropped the surname Bezos and adopted her middle name, Scott.

Then she made a decision that surprised almost everyone.

She began giving the money away.

Just four months after the divorce announcement, she signed the Giving Pledge, committing to donate the majority of her wealth during her lifetime.

In her letter, she wrote a simple sentence:

"I have a disproportionate amount of money to share."

Unlike many billionaires, she did not create a large foundation bearing her name. She did not build a sprawling bureaucracy or require organizations to navigate endless grant applications.

Instead, she and a small team quietly researched nonprofits doing meaningful work in education, public health, racial equity, economic opportunity, gender equality, and other causes.

When they found organizations they believed in, they often reached out unexpectedly.

Many nonprofit leaders received phone calls they initially thought were scams.

The caller would explain that MacKenzie Scott wanted to donate several million dollars.

No lengthy application process.

No complicated reporting requirements.

No restrictions on how the money had to be spent.

Just trust.

In 2022, she launched Yield Giving to publicly share information about her philanthropy.

The following year, she opened a nationwide application process, allowing smaller organizations that had never crossed her radar a chance to receive support.

The giving continued to grow.

By July 2020, she had donated $1.7 billion.

By the end of 2022, that figure had surpassed $14 billion.

By the end of 2024, it had reached $19 billion.

And by the end of 2025, MacKenzie Scott had given away more than $26 billion to roughly 2,700 organizations across the United States and around the world.

In 2025 alone, she donated $7.1 billion. Hundreds of millions went to historically Black colleges and universities, including Howard, Spelman, Morehouse, and many others.

Often, the public didn't learn about the gifts until the recipients announced them themselves.

When Scott reflected on her philanthropy in a year-end essay in 2025, she noted that headlines would naturally focus on the size of the donations.

But she believed the real story wasn't about the money.

It was about the people and communities being strengthened by it.

Looking back, there is something remarkable about the journey.

A little girl in San Francisco once spent her days writing stories by hand.

She lost her first book in a flood.

She kept writing anyway.

She studied under Toni Morrison. She helped build Amazon from the ground up. She published acclaimed novels. She emerged from one of the largest divorce settlements in history with extraordinary wealth.

And then she began using that wealth to create opportunities for others.

She didn't put her name on buildings.

She didn't build a foundation centered around herself.

She simply found organizations doing good work and gave them the resources to do more.

She had spent her life writing stories.

Now, in a way, she was helping thousands of others write their own.