The texts from the Roman Catholic Lectionary today, Memorial of Our Lady of Sorrows, challenge us to be ready to share love and compassion with people we encounter in sorrow.
In the Reading from the Letter to the Hebrews, Jesus offered prayers.
* [5:7] He offered prayers…to the one who was able to save him from death: at Gethsemane (cf. Mk 14:35), though some see a broader reference (see note on Jn 12:27).
* [5:8] Son though he was: two different though not incompatible views of Jesus’ sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf. Rom 1:4). (Hebrews, CHAPTER 5 | USCCB, n.d.)
The Reading from the First Letter to Timothy, concerns Prayer and Conduct.
* [2:1–7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the LORD is our God, the LORD alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.
* [2:6] The testimony: to make sense of this overly concise phrase, many manuscripts supply “to which” (or “to whom”); two others add “was given.” The translation has supplied “this was.” (1 Timothy, CHAPTER 2 | USCCB, n.d.)
Psalm 28 is a lament asking not to be punished with the wicked.
* [Psalm 28] A lament asking that the psalmist, who has taken refuge in the Temple (Ps 28:2), not be punished with the wicked, who are headed inevitably toward destruction (Ps 28:1, 3–5). The statement of praise is exceptionally lengthy and vigorous (Ps 28:6–7). The Psalm ends with a prayer (Ps 28:8–9). (Psalms, PSALM 28 | USCCB, n.d.)
The Gospel of Luke presents a prophecy that Mary herself will not be untouched by the various reactions to the role of Jesus.
* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2 | USCCB, n.d.)
The Gospel of John, describes the Role of Mary in the Crucifixion of Jesus.
* [19:25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40).
* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled. (John, CHAPTER 19 | USCCB, n.d.)
Rev. George Meze, SJ, comments that “A few years ago, my aunt was dying, having lost both her kidneys. I longed to visit her, but I dreaded the encounter. I feared our time together would be filled only with weeping, and I worried that my presence might deepen her sorrow rather than bring comfort. Questions troubled me: How will I bear her pain? Will I only make things worse?”
Through much prayer and by drawing inspiration from Mother Mary standing by her Son at the cross, I gathered the courage to go. To my surprise, the visit became an encounter filled with love. Yes, there were tears, but there was also joy—laughter, deep bonding, and the warmth of shared presence. My aunt’s face shone with radiance as we spent time together. In those tears of sorrow, love gave way to consolation, and God’s presence filled our conversation.
As disciples of Christ, are we not called to share in the sufferings of others? Just as Christ comes to lift our burdens, we too are invited to stand with others in their pain—to support, to console, and sometimes simply to be present, even when we cannot take their sorrow away. (Meze, n.d.)
Don Schwager quotes “Mary stood at the cross with her Son Jesus,” by Ambrose of Milan, 339-397 A.D.
"Mary, the mother of the Lord, stood by her Son's cross. No one has taught me this but the holy Evangelist John. Others have related how the earth was shaken at the Lord's passion, the sky was covered with darkness, the sun withdrew itself (Matthew 27:45) and how the thief was, after a faithful confession, received into paradise (Luke 23:43). John tells us what the others have not told, how the Lord while fixed on the cross called to his mother. He thought it was more important that, victorious over his sufferings, Jesus gave her the offices of piety than that he gave her a heavenly kingdom. For if it is the mark of religion to grant pardon to the thief, it is a mark of much greater piety that a mother is honored with such affection by her Son. 'Behold,' he says, 'your son.' ...'Behold your mother.' Christ testified from the cross and divided the offices of piety between the mother and the disciple...
"Nor was Mary below what was becoming the mother of Christ. When the apostles fled, she stood at the cross and with pious eyes beheld her Son's wounds. For she did not look to the death of her offspring but to the salvation of the world. Or perhaps, because that 'royal hall' [Mary as bearer of the divine King] knew that the redemption of the world would be through the death of her Son, she thought that by her death she also might add something to that universal gift. But Jesus did not need a helper for the redemption of all, who saved all without a helper. This is why he says, 'I am counted among those who go down to the pit. I am like those who have no help' (Psalm 88:4-5). He received indeed the affection of his mother but sought not anothers help. Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue. For neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son." (excerpt from LETTER 63.109-11) (Schwager, n.d.)
The Word Among Us Meditation on John 19:25-27 comments that, in today’s Gospel, we find Mary standing by the cross and watching as Jesus dies in agony. From the cross, Jesus sees his mother and John, his disciple, beside her. He tells his mother, “Woman, behold, your son” and tells John, “Behold, your mother” (John 19:26, 27). Through these words, Mary became our Mother of Sorrows.
Loving mother that she is, Mary gathers all your needs and presents them to Jesus in heaven. As she interceded to him on behalf of the married couple at Cana, she now intercedes for you (John 2:3). So ask for Mary’s help, and know that she will never abandon you.
“Our Lady of Sorrows, pray for us!” (Meditation on John 19:25-27, n.d.)
Friar Jude Winkler comments on the prayer in 1 Timothy for everyone and especially people in authority. We should be One and live in a Way that people sense our message is true. In the Gospel of John, Jesus, on the cross, declares “Mother behold your son”. At the surface, The Beloved should care for Mary as an adopted next of Kin. Friar Jude explains a connection to Levirate marriage in that Jesus marries Church on the Cross not only to take care of Mary but to raise Christians for the Church, as Mother of the King and the Mother of the Church. Traditionally, John, but may be ourselves called to be the brothers and sisters of Jesus. In the Gospel of Luke, Mary is connected to the Fall and Rise of many and to a Sword, of sorrow traditionally, but in another interpretation the Sword refers to the Word that would pierce where we think, involving discernment to believe the impossible about her Son. Friar Jude reminds us that it was a very far leap to “Son of God” from “Messiah” for Mary. Luke portrays Mary as the perfect disciple.
Father Richard Rohr, OFM, speaks on Jesus’ command to love one another in John’s Gospel. The energy with which we do things matters. To be in love is to be standing in a different space. Love is not only what we do; it’s how we do it.
Jesus says, “I’ll be with you only a little while longer, so I’m going to leave a sign that I’m still here. I’m going to reveal myself in the presence of loving people” (John 13:33–35, Richard’s paraphrase). That’s the only way anyone can know God. If we’ve never let anyone love us, and if we’ve never let love flow through us—gratuitously, generously, undeservedly—toward others, then we can’t possibly know who God is. God is just a theory or abstraction. If “God is love” (1 John 4:8) then those who live in love, live in God, and know God experientially. There’s no other way we can know who God is—or who we truly are—but to love and be loved. Take that as an absolute!
Love is not something we decide to do now and then. Love is who we are! Our basic, foundational existence—created in the image of the Trinity—is love. Remember, Trinity is saying that God is not an isolated divine being. God is a quality of relationship itself, an event of communion, an infinite flow of outpouring. God is an action more than a substance, to put it succinctly. (Rohr, n.d.)
We seek inspiration from the Spirit to let love flow through us particularly when we are called to walk in support by sharing sorrow with our brothers and sisters on our journey.
References
Hebrews, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/hebrews/5?7
John, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/john/19?25
Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/luke/2?33
Meditation on John 19:25-27. (n.d.). Word Among Us Homepage. Retrieved September 15, 2025, from https://wau.org/meditations/2025/09/15/1383098/
Meze, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved September 15, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-15-2025
1 Timothy, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/1timothy/2?1
Psalms, PSALM 28 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/psalms/28?2
Rohr, R. (n.d.). A Choice for Love. Center for Action and Contemplation. Retrieved September 15, 2025, from https://cac.org/daily-meditations/a-choice-for-love/
Schwager, D. (n.d.). Standing by the Cross of Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 15, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=sep15a
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