Broken and Belonging

The texts from the Roman Catholic Lectionary today declare the commitment of Christ to love those suffering from brokenness in society.

Welcome the Broken

In the Reading from the Book of Wisdom, the wicked deny survival after death.

* [2:1–20] In this speech the wicked deny survival after death and indeed invite death by their evil deeds.

* [2:12–5:23] From 2:12 to 5:23 the author draws heavily on Is 52–62, setting forth his teaching in a series of characters or types taken from Isaiah and embellished with additional details from other texts. The description of the “righteous one” in 2:12–20 seems to undergird the New Testament passion narrative.

* [2:12] Law: the law of Moses; “training” has the same meaning.

* [2:22] This verse announces the subject of the next section. (Wisdom, CHAPTER 2 |, n.d.)

Psalm 34 declares God gives protection to the poor.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22). (Psalms, PSALM 34 | USCCB, n.d.)

In the Gospel of John, Jesus attends The Feast of Tabernacles.

* [7:26] The authorities: the members of the Sanhedrin (same term as Jn 3:1). (John, CHAPTER 7 | USCCB, n.d.)

Amy Turbes comments that having a broken heart is a very real part of the human condition. We have all experienced heartbrokenness at some time... When we feel helpless to fix things or guilty when we have so much.

“Lord, I am brokenhearted.”

“Amy, I watch over you, take refuge in me.”

Sharing these feelings with God is not to ask for them to be taken away, but to accept them as a true part of my humanity and God’s presence in my life. Even with my own brokenness, I accept this pain and share it with God.

From one human (aka child of God) to another, I invite you, at this midpoint in Lent, to be open to a new way of encountering God. Perhaps use your favorite psalm as a conversation starter. Or spend time with a psalm or passage you find difficult and tell God how those words really make you feel. God wants to be a part of your life—all of it—and is simply waiting for the invitation.

In this Lenten season, may you discover new ways to communicate with God and savor the graces it gives. (Turbes, n.d.)

Don Schwager quotes “Christ our physician,” by Augustine of Hippo, 354-430 A.D.

"As Christians, our task is to make daily progress toward God. Our pilgrimage on earth is a school in which God is the only teacher, and it demands good students, not ones who play truant. In this school we learn something every day. We learn something from commandments, something from examples, and something from sacraments. These things are remedies for our wounds and materials for study." (excerpt from Sermon 218c,1) (Schwager, n.d.)

Friar Jude Winkler comments that in the passage from the Book of Wisdom the wicked will array themselves against the good people They will plot to defeat the good people. In the Gospel Jesus comes to Jerusalem where the leaders are trying to kill Him as He proclaims to be from God not Nazareth. They respond by trying Him for blasphemy but Friar Jude declares that it is where Jesus really is from.

The Word Among Us Meditation on Wisdom 2:1, 12-22 comments that without the help of a loving God, we risk coming to the conclusion that “nothing really matters, anyone can see,” as Freddie Mercury lamented in the song “Bohemian Rhapsody.” We may wonder, “Why bother pursuing goodness? What is to be gained by suffering or sacrifice?”

Jesus, the innocent victim, has revealed to the world “the hidden counsels of God” (Wisdom 2:22). He has shown that our highest calling is to imitate him by setting aside glory, by washing each other’s feet, and by enduring even betrayal and death for the sake of the gospel. Jesus has revealed the true answer to the question “Why bother?” And that answer is as simple as it is profound, as comforting as it is challenging: because Jesus has loved us, even to the point of his own death, and all who want to live in him must love as he did.

“Jesus, thank you for revealing to us the wisdom of God!” (Meditation on Wisdom 2:1, 12-22, n.d.)

Fr. Richard Rohr, OFM, introduces psychotherapist James Finley who found himself retraumatized by an abusive priest as a young man, after living with a violent father. Finley shares how Jesus met him in his deep shame and suffering.

Then suddenly, looking this way and that, I saw Jesus sitting alone in the moonlight at the edge of a clearing. I walked across the clearing and knelt at his feet. I could feel his hand on my shoulder as I leaned in close to whisper in his ear, revealing the burdens of my shame-based weakness and fear. 

Having poured out all that my wounded and hurting heart was moved and able to say, Jesus drew me in close and whispered in my ear three words that set me free, words that still echo inside me to this day. I heard him whisper: “I love you!” 

Dazed and amazed in being so unexplainably loved, the spirit within me let me know what both Jesus and I were waiting to hear me say. So I leaned in close and whispered my secret “I love you” to Jesus. And there in that instant there was the realization between us that the matter was settled once and for all. The matter being that the good news of God’s love for us is never measured by our ability to be true to who we know in our heart God is calling us to be. For the sole measure of God’s love for us is the measureless expanse of God’s merciful love, permeating us and taking us to itself in the midst of our faltering and wayward ways. (Rohr, n.d.)

We contemplate the promise of Jesus to meet us in our brokenness and rejection by the forces that seek to control our world by coercion and corruption with an invitation to replace hate with love and aggression with cooperation.

References

John, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 20, 2026, from https://bible.usccb.org/bible/john/7? 

Meditation on Wisdom 2:1, 12-22. (n.d.). Word Among Us. Retrieved March 20, 2026, from https://wau.org/meditations/2026/03/20/1521806/ 

Psalms, PSALM 34 | USCCB. (n.d.). Daily Readings. Retrieved March 20, 2026, from https://bible.usccb.org/bible/psalms/34?17 

Rohr, R. (n.d.). Jesus Heals Our Shame. Center for Action and Contemplation. Retrieved March 20, 2026, from https://cac.org/daily-meditations/jesus-stills-heals-our-shame/ 

Schwager, D. (n.d.). His Hour Had Not yet Come. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 20, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Turbes, A. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 20, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-20-2026 

Wisdom, CHAPTER 2 |. (n.d.). Daily Readings. Retrieved March 20, 2026, from https://bible.usccb.org/bible/wisdom/2?1 

Family and Faith

The texts from the Roman Catholic Lectionary today, The Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary, challenge us to replace our attention to the customs of human origin with the Way that is defined by our relationship with God.

St Joseph Healing and Canada

The Reading from the Second Book of Samuel presents The Oracle of Nathan.

* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.

* [7:13] He it is: Solomon, in the event.

* [7:16] The unconditional promise made here, and reflected in Ps 89:34–35, stands in contrast to the tradition in Ps 132:12, where the continuation of the line of David depends on their fidelity to the Lord; cf. also 1 Kgs 2:4; 6:12; 8:25. (2 Samuel, CHAPTER 7 | USCCB, n.d.)

Psalm 89 proclaims how the Davidic king became king of earthly kings.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52). (Psalms, PSALM 89 | USCCB, n.d.)

The Reading from the Letter to the Romans is an expanded treatment of the significance of Abraham’s faith.

 

[4:1–25] This is an expanded treatment of the significance of Abraham’s faith, which Paul discusses in Gal 3:6–18; see notes there. (Romans, CHAPTER 4 | USCCB, n.d.)

The Gospel of Matthew presents The Birth of Jesus.

* [1:18–25] This first story of the infancy narrative spells out what is summarily indicated in Mt 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph’s decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph’s adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Is 7:14.

* [1:18] Betrothed to Joseph: betrothal was the first part of the marriage, constituting a man and woman as husband and wife. Subsequent infidelity was considered adultery. The betrothal was followed some months later by the husband’s taking his wife into his home, at which time normal married life began.

* [1:19] A righteous man: as a devout observer of the Mosaic law, Joseph wished to break his union with someone whom he suspected of gross violation of the law. It is commonly said that the law required him to do so, but the texts usually given in support of that view, e.g., Dt 22:20–21 do not clearly pertain to Joseph’s situation. Unwilling to expose her to shame: the penalty for proved adultery was death by stoning; cf. Dt 22:21–23.

* [1:20] The angel of the Lord: in the Old Testament a common designation of God in communication with a human being. In a dream: see Mt 2:13, 19, 22. These dreams may be meant to recall the dreams of Joseph, son of Jacob the patriarch (Gn 37:5–11, 19). A closer parallel is the dream of Amram, father of Moses, related by Josephus (Antiquities 2, 9, 3; (par.) 212, 215–16).

* [1:21] Jesus: in first-century Judaism the Hebrew name Joshua (Greek Iēsous) meaning “Yahweh helps” was interpreted as “Yahweh saves.”

* [1:23] God is with us: God’s promise of deliverance to Judah in Isaiah’s time is seen by Matthew as fulfilled in the birth of Jesus, in whom God is with his people. The name Emmanuel is alluded to at the end of the gospel where the risen Jesus assures his disciples of his continued presence, “…I am with you always, until the end of the age” (Mt 28:20). (Matthew, CHAPTER 1 | USCCB, n.d.)

The Gospel of Luke presents The Boy Jesus in the Temple.

* [2:41–52] This story’s concern with an incident from Jesus’ youth is unique in the canonical gospel tradition. It presents Jesus in the role of the faithful Jewish boy, raised in the traditions of Israel, and fulfilling all that the law requires. With this episode, the infancy narrative ends just as it began, in the setting of the Jerusalem temple.

* [2:49] I must be in my Father’s house: this phrase can also be translated, “I must be about my Father’s work.” In either translation, Jesus refers to God as his Father. His divine sonship, and his obedience to his heavenly Father’s will, take precedence over his ties to his family. (Luke, CHAPTER 2 | USCCB, n.d.)

Rev. Jim Caime, SJ, comments that Matthew introduces Joseph in an interesting way: “Joseph, the husband of Mary.” Not for accomplishments or titles, but for the relationships entrusted to him: husband, guardian, father. He suspects we remember one another by both the lives we have lived and the relationships we have shared.

March 19 also happens to be my grandmother’s birthday. Remembering Joseph today makes me think of her — and of my parents and other relatives whose faith was steady, quiet, and deeply human. I remember their wise words, the little quips and family stories, and yes, even some of the sharper words spoken in moments of anger. But over time, forgiveness and acceptance have a way of bringing healing and perspective.

Joseph never speaks in the Gospels. Yet somehow his silence says a great deal. Perhaps holiness often looks like this: quietly listening, faithfully loving, and simply taking the next step God places before us (Caime, n.d.)

Don Schwager quotes “The character of Joseph”, from a homily by Bernard of Clairvaux, 1090-1153

"Joseph's character and qualities can be deduced from the fact that God honored him with the title of father, and, although his doing so was a mere matter of convenience, this was what he was known as and believed to be. Joseph's own name, which as you know means "increase", supplies further indications. Call to mind the great patriarch of old who was sold into Egypt, and you will realize that it was not only his name that our saint received but also his chastity, innocence, and grace. His brothers' envy had caused the earlier Joseph to be sold and taken to Egypt, thus symbolizing the selling of Christ: the later Joseph carried Christ into Egypt, fleeing before Herod's envy... The first Joseph had the gift of interpreting dreams: the second was given a revelation of the divine plan and a share in its accomplishment. Joseph the patriarch stored up grain, not for himself but for all the people: our Joseph was given custody of the living bread from heaven to keep safe both for himself and the whole world. There is no doubt that the Joseph to whom the Savior's mother was engaged was a good and faithful man. He was, I say, the wise and faithful steward whom the Lord appointed to support his mother and care for himself in childhood, singling him out for his complete reliability to help him with his momentous plan." (Hom. 2 super Missus est, 11.16: PL 183, 69-70) (Schwager, n.d.)

Friar Jude Winkler comments on the Promise of a dynasty to Nathan. Previously God had chosen leaders of the people in a charismatic way. Now he initiates a royal family and Jesus, of this family is the Eternal King  and as His descendants we are children of Abraham as we believe as Abraham that “One who trusts is made righteous.” The choice of Joseph as a righteous man, originally meant keeping the Law to the letter. As such he might have had his betrothed, Mary stoned, but in a dream, appropriate connection to Joseph the Dreamer, he is instructed to take care of Mary and the child and thereby "righteousness” is redefined as being compassionate. The baby “Yeshua “ “Yahweh saves” is lost in the Temple, in the Gospel from Luke, and Mary and Joseph return to Jerusalem and search for three days before finding Him in the Temple. Jesus showed instruction and shared a profound knowledge of the Law. Where is the Love? This is one story of Jesus as a man and Luke is saying Jesus became a Man and knew he was the Son of God was getting about His Father’s business.

The Word Among Us Meditation on Matthew 1:16, 18-21, 24 invites us to consider how we can learn from Joseph’s response to Mary’s seeming betrayal.

First, be honest with God. As Joseph took time before making a decision, he surely brought the reality of the situation to the Lord in prayer. There, he considered the commands of God’s law along with his love for Mary. Similarly, you can tell God about your situation, including any hurt or anger you may be feeling toward the other person or even toward the Lord.

Second, remain open to God. Even as you are deciding how to handle the situation before you, keep in mind that God may want to lead you in a different direction. Like Joseph, be brave and humble enough to change course.

Be honest. Remain open. Do this, and you can trust that God will lead you. He will give you the wisdom you are asking for. And even better, he will give you a heart of love for the people in your life.

“St. Joseph, pray that I may trust in God even when I’m hurt or unsure about what to do.” (Meditation on Matthew 1:16, 18-21, 24, n.d.)

Fr. Richard Rohr, OFM, points out how honor-and-shame systems play out around and within us today. One of the best ways to study Scripture is to use the lens of cultural anthropology; in other words, to learn about the social setting in which Jesus lived and the problems with which he was dealing. 

What we find is that the culture of his time was overwhelmingly dominated by an honor-and-shame system largely based on externals. In truth, we still live that way in the United States and Western Europe, although we pretend we don’t.

A transformed believer knows that their stable core dignity is something that God gratuitously gives from the moment of conception. Each of us is inherently, objectively, totally, and forever a child of God. We cannot gain or lose that by any achievement or failure whatsoever. God doesn’t participate in the honor-and-shame system.

In most honor-and-shame systems, which are almost always grounded in culturally male values, a “true man” always seeks the best, the top, and the most in terms of roles, power, status, and possessions. Jesus tried to free us from all these traps. Throughout the Gospels, we find numerous teachings promoting downward mobility. The most familiar of these may be, “The last shall be first, and the first shall be last” (Matthew 20:16), and Jesus’s consistent honoring of the least, the outsider, the sinner, and the physically or mentally challenged.

Some form of the honor-and-shame system is seen in almost all of history. In such a system, there is immense social pressure to follow “the rules.” If a person doesn’t follow the rules, they are not honorable and no longer deserve respect. And anyone who shows such a “shameful” person respect is also considered dishonorable. (Rohr, n.d.)

We invite the Spirit to guide our contemplation of the Way to accept the model of Joseph and choose to make compassion and care the basis of our righteousness and mission.

References

Caime, J. (n.d.). Joseph Never Speaks. Creighton Online Ministries: Home. Retrieved March 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-19-2026 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/luke/2?41 

Matthew, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/matthew/1?16 

Meditation on Matthew 1:16, 18-21, 24. (n.d.). Word Among Us. Retrieved March 19, 2026, from https://wau.org/meditations/2026/03/18/1520771/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 19, 2026, from https://cac.org/daily-meditations/systems-of-honor-and-shame-today/ 

Romans, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/romans/4 

Schwager, D. (n.d.). Joseph Did as the Angel Commanded Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/2samuel/7?4