The texts from the Roman Catholic Lectionary today invite us to accept the challenge to expect the triumph of love and peace as we strive to choose forgiveness and mercy as our response to the failings of the people in our environment.
The reading from the Prophet Isaiah expresses Promises of Redemption and Restoration.
* [43:14–17] The destruction of Babylon is described in language that recalls the drowning of the Egyptian army in the Red Sea (Ex 14–15).
* [43:18] Remember not: God’s new act of delivering Israel from the Babylonian captivity is presented as so great a marvel as to eclipse even the memory of the exodus from Egypt. This comparison of the return from Babylon to the exodus from Egypt recurs throughout Second Isaiah (cf. 41:17–20; 43:18–21; 48:20–21; 49:8–13; 51:9–11). (Isaiah, CHAPTER 43, n.d.)
Psalm 126 proclaims a Harvest of Joy.
* [Psalm 126] A lament probably sung shortly after Israel’s return from exile. The people rejoice that they are in Zion (Ps 126:1–3) but mere presence in the holy city is not enough; they must pray for the prosperity and the fertility of the land (Ps 126:4). The last verses are probably an oracle of promise: the painful work of sowing will be crowned with life (Ps 126:5–6). (Psalms, PSALM 126, n.d.)
In the reading from the Letter to the Philippians, Paul urges pressing towards the Goal; Forward in Christ.
* [3:12–16] To be taken possession of by Christ does not mean that one has already arrived at perfect spiritual maturity. Paul and the Philippians instead press on, trusting in God. (Philippians, CHAPTER 3, n.d.)
In the Gospel of John, Jesus addresses a Woman Caught in Adultery.
* [7:53–8:11] The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts. A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after Jn 7:36 or at the end of this gospel, or after Lk 21:38, or at the end of that gospel. There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Lk 21: but it was probably inserted here because of the allusion to Jer 17:13 (cf. note on Jn 8:6) and the statement, “I do not judge anyone,” in Jn 8:15. The Catholic Church accepts this passage as canonical scripture. (John, CHAPTER 8, n.d.)
Rashmi Fernando, S.J. comments that this passage is a powerful reflection on the nature of God’s mercy.
Jesus does not deny the seriousness of sin but prioritizes redemption over retribution. His words invite us to reflect on our own tendency to judge others while overlooking our faults. More importantly, they remind us that no one is beyond the reach of God’s grace. Just as the woman was given a new chance, we too are called to rise from our past and walk forward in transformation.
In this Lenten season, these readings encourage us to embrace God’s invitation to renewal. Whether by letting go of past burdens, striving forward in faith, or showing mercy to others, we are reminded that God is always making a way for us, offering rivers in the wasteland of our lives. (Fernando, n.d.)
Don Schwager quotes “A humble examination,” by Bede the Venerable, 672-735 A.D.
"In line with our usual human way of doing things, we can understand that the reason why the Lord might wish to bend before his unprincipled tempters and to write on the ground was that by directing his look elsewhere he might give them the freedom to go away. He foresaw that as they had been astounded by his answer, they would be more inclined to depart quickly than to ask him more questions...
Figuratively speaking, the fact that both before and after he gave his opinion he bent and wrote on the ground admonishes us that both before we rebuke a sinning neighbor and after we have rendered to him the ministry of due correction, we should subject ourselves to a suitably humble examination, lest perhaps we be entangled in the same things that we censure in [our neighbors] or in any other sort of misdeeds. For it often comes about, for example, that people who publicly judge a murderer to be a sinner may not perceive the worse evil of the hatred with which they themselves despoil someone in secret. People who bring an accusation against a fornicator may ignore the plague of the pride with which they congratulate themselves for their own chastity. People who condemn a drunkard may not see the venom of envy with which they themselves are eaten away.
In dangers of this sort, what saving remedy is left for us except that, when we look at some other sinner, we immediately bend down - that is, we humbly observe how we would be cast down by our frail condition if divine benevolence did not keep us from falling? Let us write with a finger on the ground - that is, let us meticulously ponder with discrimination whether we can say with blessed Job, 'For our heart does not censure us in all our life' (Job 27:6), and let us painstakingly remember that if our heart censures us, God is greater than our heart and he knows all things." (excerpt from HOMILIES ON THE GOSPELS 1.25) (Schwager, n.d.)
The Word Among Us Meditation on Philippians 3:8-14 comments that St. Paul’s description of his life in Christ can sound like a burdensome set of rules: accept the loss of all things; share in Jesus’ sufferings; forget what lies behind; strain toward God’s upward calling.
But Paul was happy to do all of this. Why?
How have you encountered Jesus? You might have decided to give your life completely to him at a pivotal point. You might have brought a burdensome sin to Confession and been convinced of God’s forgiveness and love. Maybe you’re longing for an even deeper encounter right now!
These experiences can change your heart and shape your perspective. They make losing your life for Jesus—even when it involves difficulty—completely worth it! You, like Paul, can hold onto the “supreme good of knowing Christ Jesus [your] Lord” (Philippians 3:8).
“Jesus, I will follow you!” (Meditation on Philippians 3:8-14, n.d.)
Friar Jude Winkler comments on the sense among the exiles in Babylon that perhaps Yahweh was not as powerful as the Babylonian gods and the response of Isaiah to prophecy a greater return than the Exodus from Egypt. The exhortation of Paul to the Phillippians shows a deeper humility as he admits not being there yet and urges his audience to follow him. Friar Jude explains how the passage is ill fitting in John as he notes the cleverness of Jesus in addressing the sin of the woman without her being condemned to death.
Fr. Richard Rohr, OFM, considers the desert mystics foundational contributors to his lineage of faith. The period of early Christianity is one of the key building blocks in his lineage of faith. It’s an overlooked area for much of the Roman Church and its child, Protestantism. With the self-sufficiency and arrogance that has often characterized the West, we have proceeded as if the first centuries of Christianity were unimportant, or not part of the essential Christ mystery. The very things the early Christians emphasized—such as the prayer of quiet, divinization, universal restoration, and the importance of practice—are some of the most neglected parts of the Western Church.
After the legitimation and, some would say, the co-opting of Christianity by the Roman Empire in the 4th century, many Christians fled to the deserts of Egypt, Palestine, Syria, and Cappadocia (Eastern Turkey). We call these men and women the desert fathers and mothers (or abbas and ammas). The desert Christians emphasized lifestyle practice, an alternative to empires and their economies, psychologically astute methods of prayer, and a very simple spirituality of transformation into Christ. The desert communities grew out of informal gatherings of monastics and functioned much like families. This tradition preceded the emergence of systematic theology and the later Church councils. Since the desert monks often lacked formal education, they told stories, much as Jesus did, to teach about ego, love, virtue, surrender, peace, divine union, and inner freedom. [1] (Rohr, n.d.)
We embrace the guidance of the Spirit on our journey and accept, like Paul, that we need the continued Presence of Christ to transform our legalism and doubt to forgiveness, faith, and mercy.
References
Fernando, R. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved April 6, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/040625.html
Isaiah, CHAPTER 43. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/isaiah/43?16
John, CHAPTER 8. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/john/8?1
Meditation on Philippians 3:8-14. (n.d.). The Word Among Us: Homepage. Retrieved April 6, 2025, from https://wau.org/meditations/2025/04/06/1241630/
Philippians, CHAPTER 3. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/philippians/3?8
Psalms, PSALM 126. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/psalms/126?1
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 6, 2025, from https://cac.org/daily-meditations/a-radical-foundation/
Schwager, D. (n.d.). Go, and Do Not Sin Again. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 6, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr6
